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!”

Isaiah 26:8

26:8 Yes, as your judgments unfold, ⁴ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁵ 

Isaiah 30:18-19

The Lord Will Not Abandon His People

30:18 For this reason the Lord is ready to show you mercy;

he sits on his throne, ready to have compassion on you. ⁶ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁷ 

30:19 For people will live in Zion;

in Jerusalem ⁸  you will weep no more. ⁹ 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ¹⁰ 

Psalms 27:13-14

27:13 Where would I be if I did not believe I would experience

the Lord’s favor in the land of the living? ¹¹ 

27:14 Rely ¹²  on the Lord!

Be strong and confident! ¹³ 

Rely on the Lord!

Psalms 62:1

Psalm 62 ¹⁴ 

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

62:1 For God alone I patiently wait; ¹⁵ 

he is the one who delivers me. ¹⁶ 

Psalms 62:5

62:5 Patiently wait for God alone, my soul! ¹⁷ 

For he is the one who gives me confidence. ¹⁸ 

Psalms 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ¹⁹ 

God is our shelter! (Selah)

Psalms 123:2

123:2 Look, as the eyes of servants look to the hand of their master,

as the eyes of a female servant look to the hand of her mistress, ²⁰ 

so my eyes will look to the Lord, our God, until he shows us favor.

Psalms 130:4-8

130:4 But ²¹  you are willing to forgive, ²² 

so that you might ²³  be honored. ²⁴ 

130:5 I rely on ²⁵  the Lord,

I rely on him with my whole being; ²⁶ 

I wait for his assuring word. ²⁷ 

130:6 I yearn for the Lord, ²⁸ 

more than watchmen do for the morning,

yes, more than watchmen do for the morning. ²⁹ 

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ³⁰ 

and is more than willing to deliver. ³¹ 

130:8 He will deliver ³²  Israel

from all the consequences of their sins. ³³ 

Lamentations 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ³⁴  in him,

to the one ³⁵  who seeks him.

3:26 It is good to wait patiently ³⁶ 

for deliverance from the Lord. ³⁷ 

Hosea 14:2

14:2 Return to the Lord and repent! ³⁸ 

Say to him: “Completely ³⁹  forgive our iniquity;

accept ⁴⁰  our penitential prayer, ⁴¹ 

that we may offer the praise of our lips as sacrificial bulls. ⁴² 

[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].”

[26:8]  ⁴ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ⁵ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[30:18]  ⁶ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ⁷ tn Heb “Blessed are all who wait for him.”

[30:19]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ⁹ tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ¹⁰ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[27:13]  ¹¹ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

[27:14]  ¹² tn Or “wait.”

[27:14]  ¹³ tn Heb “be strong and let your heart be confident.”

[62:1]  ¹⁴ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ¹⁵ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ¹⁶ tn Heb “from him [is] my deliverance.”

[62:5]  ¹⁷ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ¹⁸ tn Heb “for from him [is] my hope.”

[62:8]  ¹⁹ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[123:2]  ²⁰ sn Servants look to their master for food, shelter, and other basic needs.

[130:4]  ²¹ tn Or “surely.”

[130:4]  ²² tn Heb “for with you [there is] forgiveness.”

[130:4]  ²³ tn Or “consequently you are.”

[130:4]  ²⁴ tn Heb “feared.”

[130:5]  ²⁵ tn Or “wait for.”

[130:5]  ²⁶ tn Heb “my soul waits.”

[130:5]  ²⁷ tn Heb “his word.”

[130:6]  ²⁸ tn Heb “my soul for the master.”

[130:6]  ²⁹ tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.

[130:7]  ³⁰ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ³¹ tn Heb “and abundantly with him [is] redemption.”

[130:8]  ³² tn Or “redeem.”

[130:8]  ³³ tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.

[3:25]  ³⁴ tn Heb “wait for him”

[3:25]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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.”

[14:2]  ³⁸ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ³⁹ tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ⁴⁰ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ⁴¹ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ⁴² tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.