Psalms 42:11

42:11 Why are you depressed, ¹  O my soul? ² 

Why are you upset? ³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁴ 

Psalms 43:5

43:5 Why are you depressed, ⁵  O my soul? ⁶ 

Why are you upset? ⁷ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁸ 

Psalms 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

Lamentations 3:21-26

3:21 But this I call ⁹  to mind; ¹⁰ 

therefore I have hope:

ח (Khet)

3:22 The Lord’s loyal kindness ¹¹  never ceases; ¹² 

his compassions ¹³  never end.

3:23 They are fresh ¹⁴  every morning;

your faithfulness is abundant! ¹⁵ 

3:24 “My portion is the Lord,” I have said to myself, ¹⁶ 

so I will put my hope in him.

ט (Tet)

3:25 The Lord is good to those who trust ¹⁷  in him,

to the one ¹⁸  who seeks him.

3:26 It is good to wait patiently ¹⁹ 

for deliverance from the Lord. ²⁰ 

Romans 5:4-5

5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ²¹  has been poured out ²²  in our hearts through the Holy Spirit who was given to us.

Romans 8:24-25

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 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²⁴  so that you may abound in hope by the power of the Holy Spirit.

Colossians 1:5

1:5 Your faith and love have arisen ²⁵  from the hope laid up ²⁶  for you in heaven, which you have heard about in the message of truth, the gospel ²⁷ 

Colossians 1:27

1:27 God wanted to make known to them the glorious ²⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:1

Salutation

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

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Hebrews 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Hebrews 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³⁰ 

Hebrews 6:1

6:1 Therefore we must progress beyond ³¹  the elementary ³²  instructions about Christ ³³  and move on ³⁴  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁵  in various portions ³⁶  and in various ways ³⁷  to our ancestors ³⁸  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁹  in various portions ⁴⁰  and in various ways ⁴¹  to our ancestors ⁴²  through the prophets,

Hebrews 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

[42:11]  ¹ tn Heb “Why do you bow down?”

[42:11]  ² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ³ tn Heb “and why are you in turmoil upon me?”

[42:11]  ⁴ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[43:5]  ⁵ tn Heb “Why do you bow down?”

[43:5]  ⁶ sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ⁷ tn Heb “and why are you in turmoil upon me?”

[43:5]  ⁸ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[3:21]  ⁹ tn Heb “I cause to return.”

[3:21]  ¹⁰ tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).

[3:22]  ¹¹ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

[3:22]  ¹² tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ¹³ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

[3:23]  ¹⁴ tn Heb “they are new.”

[3:23]  ¹⁵ tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”

[3:24]  ¹⁶ tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).

[3:25]  ¹⁷ tn Heb “wait for him”

[3:25]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.”

[5:5]  ²¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ²² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:25]  ²³ tn Or “perseverance.”

[15:13]  ²⁴ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[1:5]  ²⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:27]  ²⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:19]  ³⁰ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ³¹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³² tn Or “basic.”

[6:1]  ³³ tn Grk “the message of the beginning of Christ.”

[6:1]  ³⁴ tn Grk “leaving behind…let us move on.”

[1:1]  ³⁵ tn Or “spoke formerly.”

[1:1]  ³⁶ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ³⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁸ tn Grk “to the fathers.”

[1:1]  ³⁹ tn Or “spoke formerly.”

[1:1]  ⁴⁰ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁴¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴² tn Grk “to the fathers.”