Mazmur 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ¹ 

Mazmur 37:7

37:7 Wait patiently for the Lord! ² 

Wait confidently ³  for him!

Do not fret over the apparent success of a sinner, ⁴ 

a man who carries out wicked schemes!

Mazmur 37:9

37:9 Wicked men ⁵  will be wiped out, ⁶ 

but those who rely on the Lord are the ones who will possess the land. ⁷ 

Mazmur 27:14

27:14 Rely ⁸  on the Lord!

Be strong and confident! ⁹ 

Rely on the Lord!

Amsal 20:22

20:22 Do not say, ¹⁰  “I will pay back ¹¹  evil!”

Wait ¹²  for the Lord, so that he may vindicate you. ¹³ 

[37:3]  ¹ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:7]  ² tn Heb “Be quiet before the Lord!”

[37:7]  ³ 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]  ⁴ tn Heb “over one who causes his way to be successful.”

[37:9]  ⁵ tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.

[37:9]  ⁶ tn Or “cut off, removed.”

[37:9]  ⁷ tn Heb “and those who wait on the Lord, they will possess the land.”

[27:14]  ⁸ tn Or “wait.”

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

[20:22]  ¹⁰ tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.

[20:22]  ¹¹ tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.

[20:22]  ¹² sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.

[20:22]  ¹³ tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yosha’) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”