Isaiah 25:9

25:9 At that time they will say, ¹ 

“Look, here ²  is our God!

We waited for him and he delivered us.

Here ³  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Genesis 49:18

49:18 I wait for your deliverance, O Lord. ⁴ 

Psalms 62:1

Psalm 62 ⁵ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ⁶ 

he is the one who delivers me. ⁷ 

Psalms 130:5

130:5 I rely on ⁸  the Lord,

I rely on him with my whole being; ⁹ 

I wait for his assuring word. ¹⁰ 

Lamentations 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ¹¹  in him,

to the one ¹²  who seeks him.

3:26 It is good to wait patiently ¹³ 

for deliverance from the Lord. ¹⁴ 

Luke 2:25

The Prophecy of Simeon

2:25 Now ¹⁵  there was a man in Jerusalem ¹⁶  named Simeon who was righteous ¹⁷  and devout, looking for the restoration ¹⁸  of Israel, and the Holy Spirit ¹⁹  was upon him.

Romans 8:19

8:19 For the creation eagerly waits for the revelation of the sons of God.

Romans 8:23-25

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ²⁰  groan inwardly as we eagerly await our adoption, ²¹  the redemption of our bodies. ²²  8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ²³ 

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁴ 

Colossians 1:7

1:7 You learned the gospel ²⁵  from Epaphras, our dear fellow slave ²⁶  – a ²⁷  faithful minister of Christ on our ²⁸  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:10

1:10 so that you may live ³⁰  worthily of the Lord and please him in all respects ³¹  – bearing fruit in every good deed, growing in the knowledge of God,

James 5:7

Patience in Suffering

5:7 So be patient, brothers and sisters, ³²  until the Lord’s return. ³³  Think of how the farmer waits ³⁴  for the precious fruit of the ground and is patient ³⁵  for it until it receives the early and late rains.

[25:9]  ¹ tn Heb “and one will say in that day.”

[25:9]  ² tn Heb “this [one].”

[25:9]  ³ tn Heb “this [one].”

[49:18]  ⁴ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

[62:1]  ⁷ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ⁸ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ⁹ tn Heb “from him [is] my deliverance.”

[130:5]  ¹⁰ tn Or “wait for.”

[130:5]  ¹¹ tn Heb “my soul waits.”

[130:5]  ¹² tn Heb “his word.”

[3:25]  ¹³ tn Heb “wait for him”

[3:25]  ¹⁴ tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

[3:26]  ¹⁶ tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

[3:26]  ¹⁷ tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”

[2:25]  ¹⁹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ²¹ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ²² tn Or “deliverance,” “consolation.”

[2:25]  ²³ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[8:23]  ²² tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ²³ tn See the note on “adoption” in v. 15.

[8:23]  ²⁴ tn Grk “body.”

[8:25]  ²⁵ tn Or “perseverance.”

[8:1]  ²⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:7]  ³¹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³² tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ³³ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³⁴ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ³⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[5:7]  ⁴⁰ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ⁴¹ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ⁴² tn Grk “Behold! The farmer waits.”

[5:7]  ⁴³ tn Grk “being patient.”