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 30:18

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. ⁴ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁵ 

Isaiah 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁶ 

Deliver us when distress comes. ⁷ 

Psalms 37:3-7

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ⁸ 

37:4 Then you will take delight in the Lord, ⁹ 

and he will answer your prayers. ¹⁰ 

37:5 Commit your future to the Lord! ¹¹ 

Trust in him, and he will act on your behalf. ¹² 

37:6 He will vindicate you in broad daylight,

and publicly defend your just cause. ¹³ 

37:7 Wait patiently for the Lord! ¹⁴ 

Wait confidently ¹⁵  for him!

Do not fret over the apparent success of a sinner, ¹⁶ 

a man who carries out wicked schemes!

Psalms 63:1

Psalm 63 ¹⁷ 

A psalm of David, written when he was in the Judean wilderness. ¹⁸ 

63:1 O God, you are my God! I long for you! ¹⁹ 

My soul thirsts ²⁰  for you,

my flesh yearns for you,

in a dry and parched ²¹  land where there is no water.

Micah 7:7

7:7 But I will keep watching for the Lord;

I will wait for the God who delivers me.

My God will hear my lament. ²² 

Acts 1:4

1:4 While he was with them, ²³  he declared, ²⁴  “Do not leave Jerusalem, ²⁵  but wait there ²⁶  for what my ²⁷  Father promised, ²⁸  which you heard about from me. ²⁹ 

Romans 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ³⁰ 

Romans 8:2

8:2 For the law of the life-giving Spirit ³¹  in Christ Jesus has set you ³²  free from the law of sin and death.

Romans 3:5

3:5 But if our unrighteousness demonstrates ³³  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ³⁴  (I am speaking in human terms.) ³⁵ 

James 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ³⁶  until the Lord’s return. ³⁷  Think of how the farmer waits ³⁸  for the precious fruit of the ground and is patient ³⁹  for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, ⁴⁰  so that you may not be judged. See, the judge stands before the gates! ⁴¹  5:10 As an example of suffering and patience, brothers and sisters, ⁴²  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ⁴³  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁴⁴ 

[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].”

[30:18]  ⁴ 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]  ⁵ tn Heb “Blessed are all who wait for him.”

[33:2]  ⁶ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁷ tn Heb “[Be] also our deliverance in the time of distress.”

[37:3]  ⁸ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:4]  ⁹ tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).

[37:4]  ¹⁰ tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”

[37:5]  ¹¹ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ¹² tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[37:6]  ¹³ tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

[37:7]  ¹⁴ tn Heb “Be quiet before the Lord!”

[37:7]  ¹⁵ tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ¹⁶ tn Heb “over one who causes his way to be successful.”

[63:1]  ¹⁷ sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.

[63:1]  ¹⁸ sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.

[63:1]  ¹⁹ tn Or “I will seek you.”

[63:1]  ²⁰ tn Or “I thirst.”

[63:1]  ²¹ tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.

[7:7]  ²² tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[1:4]  ²³ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ²⁴ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁸ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²⁹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[8:25]  ³⁰ tn Or “perseverance.”

[8:2]  ³¹ tn Grk “for the law of the Spirit of life.”

[8:2]  ³² tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[3:5]  ³³ tn Or “shows clearly.”

[3:5]  ³⁴ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ³⁵ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[5:7]  ³⁶ 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]  ³⁷ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³⁸ tn Grk “Behold! The farmer waits.”

[5:7]  ³⁹ tn Grk “being patient.”

[5:9]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ⁴¹ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:10]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ⁴³ tn Grk “Behold! We regard…”

[5:11]  ⁴⁴ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.