Psalms 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ¹  and humiliated.

Psalms 25:21

25:21 May integrity and godliness protect me,

for I rely on you!

Psalms 31:24

31:24 Be strong and confident, ² 

all you who wait on the Lord!

Psalms 33:20

33:20 We ³  wait for the Lord;

he is our deliverer ⁴  and shield. ⁵ 

Psalms 62:1

Psalm 62 ⁶ 

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

62:1 For God alone I patiently wait; ⁷ 

he is the one who delivers me. ⁸ 

Psalms 62:5

62:5 Patiently wait for God alone, my soul! ⁹ 

For he is the one who gives me confidence. ¹⁰ 

Psalms 130:5

130:5 I rely on ¹¹  the Lord,

I rely on him with my whole being; ¹² 

I wait for his assuring word. ¹³ 

Genesis 49:18

49:18 I wait for your deliverance, O Lord. ¹⁴ 

Isaiah 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹⁵ 

I will wait for him.

Isaiah 25:9

25:9 At that time they will say, ¹⁶ 

“Look, here ¹⁷  is our God!

We waited for him and he delivered us.

Here ¹⁸  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Isaiah 26:8

26:8 Yes, as your judgments unfold, ¹⁹ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ²⁰ 

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. ²¹ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ²² 

Lamentations 3:26

3:26 It is good to wait patiently ²³ 

for deliverance from the Lord. ²⁴ 

Habakkuk 2:3

2:3 For the message is a witness to what is decreed; ²⁵ 

it gives reliable testimony about how matters will turn out. ²⁶ 

Even if the message ²⁷  is not fulfilled right away, wait patiently; ²⁸ 

for it will certainly come to pass – it will not arrive late.

Luke 2:25

The Prophecy of Simeon

2:25 Now ²⁹  there was a man in Jerusalem ³⁰  named Simeon who was righteous ³¹  and devout, looking for the restoration ³²  of Israel, and the Holy Spirit ³³  was upon him.

Luke 2:38

2:38 At that moment, ³⁴  she came up to them ³⁵  and began to give thanks to God and to speak ³⁶  about the child ³⁷  to all who were waiting for the redemption of Jerusalem. ³⁸ 

Romans 8:25

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ³⁹ 

[25:3]  ¹ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[31:24]  ² tn Heb “be strong and let your heart[s] be confident.”

[33:20]  ³ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

[33:20]  ⁴ tn Or “[source of] help.”

[33:20]  ⁵ tn Or “protector.”

[62:1]  ⁶ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ⁷ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ⁸ tn Heb “from him [is] my deliverance.”

[62:5]  ⁹ 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]  ¹⁰ tn Heb “for from him [is] my hope.”

[130:5]  ¹¹ tn Or “wait for.”

[130:5]  ¹² tn Heb “my soul waits.”

[130:5]  ¹³ tn Heb “his word.”

[49:18]  ¹⁴ 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.

[8:17]  ¹⁵ tn Heb “who hides his face from the house of Jacob.”

[25:9]  ¹⁶ tn Heb “and one will say in that day.”

[25:9]  ¹⁷ tn Heb “this [one].”

[25:9]  ¹⁸ tn Heb “this [one].”

[26:8]  ¹⁹ 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]  ²⁰ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[30:18]  ²¹ 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]  ²² tn Heb “Blessed are all who wait for him.”

[3:26]  ²³ 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]  ²⁴ 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.”

[2:3]  ²⁵ tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.

[2:3]  ²⁶ tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.

[2:3]  ²⁷ tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

[2:3]  ²⁸ tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”

[2:25]  ²⁹ 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]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³¹ 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]  ³² tn Or “deliverance,” “consolation.”

[2:25]  ³³ 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.

[2:38]  ³⁴ tn Grk “at that very hour.”

[2:38]  ³⁵ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ³⁶ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ³⁷ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ³⁸ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[8:25]  ³⁹ tn Or “perseverance.”