Psalms 14:7

14:7 I wish the deliverance ¹  of Israel would come from Zion!

When the Lord restores the well-being of his people, ² 

may Jacob rejoice, ³ 

may Israel be happy! ⁴ 

Psalms 25:6

25:6 Remember ⁵  your compassionate and faithful deeds, O Lord,

for you have always acted in this manner. ⁶ 

Psalms 40:1

Psalm 40 ⁷ 

For the music director; By David, a psalm.

40:1 I relied completely ⁸  on the Lord,

and he turned toward me

and heard my cry for help.

Psalms 62:1

Psalm 62 ⁹ 

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

62:1 For God alone I patiently wait; ¹⁰ 

he is the one who delivers me. ¹¹ 

Psalms 62:5

62:5 Patiently wait for God alone, my soul! ¹² 

For he is the one who gives me confidence. ¹³ 

Psalms 85:7

85:7 O Lord, show us your loyal love!

Bestow on us your deliverance!

Psalms 119:41

ו (Vav)

119:41 May I experience your loyal love, ¹⁴  O Lord,

and your deliverance, ¹⁵  as you promised. ¹⁶ 

Psalms 119:166

119:166 I hope for your deliverance, O Lord,

and I obey ¹⁷  your commands.

Psalms 119:174

119:174 I long for your deliverance, O Lord;

I find delight in your law.

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, ¹⁸ 

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

Psalms 130:5

130:5 I rely on ¹⁹  the Lord,

I rely on him with my whole being; ²⁰ 

I wait for his assuring word. ²¹ 

Isaiah 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ²² 

I will wait for him.

Isaiah 25:9

25:9 At that time they will say, ²³ 

“Look, here ²⁴  is our God!

We waited for him and he delivered us.

Here ²⁵  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Isaiah 36:8

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.

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. ²⁶ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ²⁷ 

Isaiah 33:2

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

Give us strength each morning! ²⁸ 

Deliver us when distress comes. ²⁹ 

Lamentations 3:25

ט (Tet)

3:25 The Lord is good to those who trust ³⁰  in him,

to the one ³¹  who seeks him.

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. ³² 

Matthew 1:21

1:21 She will give birth to a son and you will name him ³³  Jesus, ³⁴  because he will save his people from their sins.”

Mark 15:43

15:43 Joseph of Arimathea, a highly regarded member of the council, ³⁵  who was himself looking forward to ³⁶  the kingdom of God, ³⁷  went boldly to Pilate and asked for the body of Jesus. ³⁸ 

Luke 1:30

1:30 So ³⁹  the angel said to her, “Do not be afraid, ⁴⁰  Mary, for you have found favor ⁴¹  with God!

Luke 2:25

The Prophecy of Simeon

2:25 Now ⁴²  there was a man in Jerusalem ⁴³  named Simeon who was righteous ⁴⁴  and devout, looking for the restoration ⁴⁵  of Israel, and the Holy Spirit ⁴⁶  was upon him.

Luke 2:30

2:30 For my eyes have seen your salvation ⁴⁷ 

Luke 23:51

23:51 (He ⁴⁸  had not consented ⁴⁹  to their plan and action.) He ⁵⁰  was from the Judean town ⁵¹  of Arimathea, and was looking forward to ⁵²  the kingdom of God. ⁵³ 

Romans 8:19

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

Romans 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ⁵⁴ 

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁵⁵  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁵⁶  of slavery.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ⁵⁷  or of God? Or am I trying to please people? ⁵⁸  If I were still trying to please ⁵⁹  people, ⁶⁰  I would not be a slave ⁶¹  of Christ!

[14:7]  ¹ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ² tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ³ tn The verb form is jussive.

[14:7]  ⁴ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[25:6]  ⁵ tn That is, “remember” with the intention of repeating.

[25:6]  ⁶ tn Heb “for from antiquity [are] they.”

[40:1]  ⁷ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ⁸ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[62:1]  ⁹ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ¹⁰ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ¹¹ tn Heb “from him [is] my deliverance.”

[62:5]  ¹² 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]  ¹³ tn Heb “for from him [is] my hope.”

[119:41]  ¹⁴ tn Heb “and may your loyal love come to me.”

[119:41]  ¹⁵ tn Or “salvation” (so many English versions).

[119:41]  ¹⁶ tn Heb “according to your word.”

[119:166]  ¹⁷ tn Heb “do.”

[123:2]  ¹⁸ sn Servants look to their master for food, shelter, and other basic needs.

[130:5]  ¹⁹ tn Or “wait for.”

[130:5]  ²⁰ tn Heb “my soul waits.”

[130:5]  ²¹ tn Heb “his word.”

[8:17]  ²² tn Heb “who hides his face from the house of Jacob.”

[25:9]  ²³ tn Heb “and one will say in that day.”

[25:9]  ²⁴ tn Heb “this [one].”

[25:9]  ²⁵ tn Heb “this [one].”

[30:18]  ²⁶ 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]  ²⁷ tn Heb “Blessed are all who wait for him.”

[33:2]  ²⁸ 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]  ²⁹ tn Heb “[Be] also our deliverance in the time of distress.”

[3:25]  ³⁰ tn Heb “wait for him”

[3:25]  ³¹ 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”).

[7:7]  ³² tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[1:21]  ³³ tn Grk “you will call his name.”

[1:21]  ³⁴ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[15:43]  ³⁵ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ³⁶ tn Or “waiting for.”

[15:43]  ³⁷ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ³⁸ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[1:30]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ⁴⁰ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ⁴¹ tn Or “grace.”

[2:25]  ⁴² 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]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁴⁴ 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]  ⁴⁵ tn Or “deliverance,” “consolation.”

[2:25]  ⁴⁶ 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.

[2:30]  ⁴⁷ sn To see Jesus, the Messiah, is to see God’s salvation.

[23:51]  ⁴⁸ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁴⁹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  ⁵⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁵¹ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁵² tn Or “waiting for.”

[23:51]  ⁵³ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[8:25]  ⁵⁴ tn Or “perseverance.”

[5:1]  ⁵⁵ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁵⁶ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:10]  ⁵⁷ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁵⁸ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁵⁹ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁶⁰ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁶¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.