Mazmur 62:1-2

Psalm 62 ¹ 

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

62:1 For God alone I patiently wait; ² 

he is the one who delivers me. ³ 

62:2 He alone is my protector ⁴  and deliverer.

He is my refuge; ⁵  I will not be upended. ⁶ 

Mazmur 27:13-14

27:13 Where would I be if I did not believe I would experience

the Lord’s favor in the land of the living? ⁷ 

27:14 Rely ⁸  on the Lord!

Be strong and confident! ⁹ 

Rely on the Lord!

Mazmur 37:34

37:34 Rely ¹⁰  on the Lord! Obey his commands! ¹¹ 

Then he will permit you ¹²  to possess the land;

you will see the demise of evil men. ¹³ 

Ratapan 3:24-26

3:24 “My portion is the Lord,” I have said to myself, ¹⁴ 

so I will put my hope in him.

ט (Tet)

3:25 The Lord is good to those who trust ¹⁵  in him,

to the one ¹⁶  who seeks him.

3:26 It is good to wait patiently ¹⁷ 

for deliverance from the Lord. ¹⁸ 

Mikha 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. ¹⁹ 

Habakuk 2:3

2:3 For the message is a witness to what is decreed; ²⁰ 

it gives reliable testimony about how matters will turn out. ²¹ 

Even if the message ²²  is not fulfilled right away, wait patiently; ²³ 

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

Zefanya 3:8

3:8 Therefore you must wait patiently ²⁴  for me,” says the Lord,

“for the day when I attack and take plunder. ²⁵ 

I have decided ²⁶  to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For ²⁷  the whole earth will be consumed

by my fiery anger.

Yohanes 6:67-69

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ²⁸  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ²⁹  have come to believe and to know ³⁰  that you are the Holy One of God!” ³¹ 

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

[62:1]  ² tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ³ tn Heb “from him [is] my deliverance.”

[62:2]  ⁴ tn Heb “my high rocky summit.”

[62:2]  ⁵ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁶ 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.”

[27:13]  ⁷ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

[27:14]  ⁸ tn Or “wait.”

[27:14]  ⁹ tn Heb “be strong and let your heart be confident.”

[37:34]  ¹⁰ tn Or “wait.”

[37:34]  ¹¹ tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34]  ¹² tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34]  ¹³ tn Heb “when evil men are cut off you will see.”

[3:24]  ¹⁴ 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]  ¹⁵ tn Heb “wait for him”

[3:25]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.”

[7:7]  ¹⁹ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[2:3]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

[2:3]  ²³ 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.”

[3:8]  ²⁴ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

[3:8]  ²⁵ tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

[3:8]  ²⁶ tn Heb “for my decision is.”

[3:8]  ²⁷ tn Or “certainly.”

[6:67]  ²⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[6:69]  ²⁹ tn Grk “And we.”

[6:69]  ³⁰ sn See 1 John 4:16.

[6:69]  ³¹ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).