Isaiah 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹ 

I will wait for him.

Isaiah 26:8-9

26:8 Yes, as your judgments unfold, ² 

O Lord, we wait for you.

We desire your fame and reputation to grow. ³ 

26:9 I ⁴  look for ⁵  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ⁶ 

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. ⁷ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁸ 

30:19 For people will live in Zion;

in Jerusalem ⁹  you will weep no more. ¹⁰ 

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

when he hears it, he will respond to you. ¹¹ 

Genesis 49:18

49:18 I wait for your deliverance, O Lord. ¹² 

Psalms 27:14

27:14 Rely ¹³  on the Lord!

Be strong and confident! ¹⁴ 

Rely on the Lord!

Psalms 37:5-7

37:5 Commit your future to the Lord! ¹⁵ 

Trust in him, and he will act on your behalf. ¹⁶ 

37:6 He will vindicate you in broad daylight,

and publicly defend your just cause. ¹⁷ 

37:7 Wait patiently for the Lord! ¹⁸ 

Wait confidently ¹⁹  for him!

Do not fret over the apparent success of a sinner, ²⁰ 

a man who carries out wicked schemes!

Psalms 62:1-2

Psalm 62 ²¹ 

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

62:1 For God alone I patiently wait; ²² 

he is the one who delivers me. ²³ 

62:2 He alone is my protector ²⁴  and deliverer.

He is my refuge; ²⁵  I will not be upended. ²⁶ 

Psalms 62:5-7

62:5 Patiently wait for God alone, my soul! ²⁷ 

For he is the one who gives me confidence. ²⁸ 

62:6 He alone is my protector ²⁹  and deliverer.

He is my refuge; ³⁰  I will not be upended. ³¹ 

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. ³² 

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. ³³ 

Luke 2:25

The Prophecy of Simeon

2:25 Now ³⁴  there was a man in Jerusalem ³⁵  named Simeon who was righteous ³⁶  and devout, looking for the restoration ³⁷  of Israel, and the Holy Spirit ³⁸  was upon him.

Luke 2:28-30

2:28 Simeon ³⁹  took him in his arms and blessed God, saying, ⁴⁰ 

2:29 “Now, according to your word, ⁴¹  Sovereign Lord, ⁴²  permit ⁴³  your servant ⁴⁴  to depart ⁴⁵  in peace.

2:30 For my eyes have seen your salvation ⁴⁶ 

Romans 8:23-25

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁴⁷  groan inwardly as we eagerly await our adoption, ⁴⁸  the redemption of our bodies. ⁴⁹  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. ⁵⁰ 

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁵¹  of our great God and Savior, Jesus Christ. ⁵² 

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁵³  sound in faith, in love, and in endurance. ⁵⁴ 

Titus 3:12

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Revelation 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

[8:17]  ¹ tn Heb “who hides his face from the house of Jacob.”

[26:8]  ² 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]  ³ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[26:9]  ⁴ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ⁵ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ⁶ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[30:18]  ⁷ 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]  ⁸ tn Heb “Blessed are all who wait for him.”

[30:19]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ¹⁰ 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]  ¹¹ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[49:18]  ¹² 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.

[27:14]  ¹³ tn Or “wait.”

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

[37:5]  ¹⁵ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ¹⁶ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[37:6]  ¹⁷ tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

[37:7]  ¹⁸ tn Heb “Be quiet before the Lord!”

[37:7]  ¹⁹ 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]  ²⁰ tn Heb “over one who causes his way to be successful.”

[62:1]  ²¹ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ²² tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ²³ tn Heb “from him [is] my deliverance.”

[62:2]  ²⁴ tn Heb “my high rocky summit.”

[62:2]  ²⁵ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ²⁶ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:5]  ²⁷ 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]  ²⁸ tn Heb “for from him [is] my hope.”

[62:6]  ²⁹ tn Heb “my high rocky summit.”

[62:6]  ³⁰ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ³¹ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[62:7]  ³² tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

[7:7]  ³³ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[2:25]  ³⁴ 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]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³⁶ 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]  ³⁷ tn Or “deliverance,” “consolation.”

[2:25]  ³⁸ 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.

[2:28]  ³⁹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ⁴⁰ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ⁴¹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁴² tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁴³ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁴⁴ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  ⁴⁵ tn Grk “now release your servant.”

[2:30]  ⁴⁶ sn To see Jesus, the Messiah, is to see God’s salvation.

[8:23]  ⁴⁷ 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]  ⁴⁸ tn See the note on “adoption” in v. 15.

[8:23]  ⁴⁹ tn Grk “body.”

[8:25]  ⁵⁰ tn Or “perseverance.”

[2:13]  ⁵¹ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁵² tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:2]  ⁵³ tn Or “sensible.”

[2:2]  ⁵⁴ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.