Yesaya 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹ 

I will wait for him.

Yesaya 26:8-9

26:8 Yes, as your judgments unfold, ² 

O Lord, we wait for you.

We desire your fame and reputation to grow. ³ 

26:9 I ⁴  look for ⁵  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ⁶ 

Yesaya 40:31

40:31 But those who wait for the Lord’s help ⁷  find renewed strength;

they rise up as if they had eagles’ wings, ⁸ 

they run without growing weary,

they walk without getting tired.

Ratapan 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ⁹  in him,

to the one ¹⁰  who seeks him.

3:26 It is good to wait patiently ¹¹ 

for deliverance from the Lord. ¹² 

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. ¹³ 

Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹⁴  there was a man in Jerusalem ¹⁵  named Simeon who was righteous ¹⁶  and devout, looking for the restoration ¹⁷  of Israel, and the Holy Spirit ¹⁸  was upon him.

Lukas 2:38

2:38 At that moment, ¹⁹  she came up to them ²⁰  and began to give thanks to God and to speak ²¹  about the child ²²  to all who were waiting for the redemption of Jerusalem. ²³ 

Lukas 23:51

23:51 (He ²⁴  had not consented ²⁵  to their plan and action.) He ²⁶  was from the Judean town ²⁷  of Arimathea, and was looking forward to ²⁸  the kingdom of God. ²⁹ 

Kisah Para Rasul 1:21-22

1:21 Thus one of the men ³⁰  who have accompanied us during all the time the Lord Jesus associated with ³¹  us, 1:22 beginning from his baptism by John until the day he ³²  was taken up from us – one of these must become a witness of his resurrection together with us.”

[8:17]  ¹ tn Heb “who hides his face from the house of Jacob.”

[26:8]  ² 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]  ³ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[26:9]  ⁴ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ⁵ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ⁶ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[40:31]  ⁷ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ⁸ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[3:25]  ⁹ tn Heb “wait for him”

[3:25]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[2:25]  ¹⁴ 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]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹⁶ 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]  ¹⁷ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ¹⁸ 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]  ¹⁹ tn Grk “at that very hour.”

[2:38]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ²³ 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.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:51]  ²⁴ 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]  ²⁵ 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]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁷ 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]  ²⁸ tn Or “waiting for.”

[23:51]  ²⁹ 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.

[1:21]  ³⁰ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³¹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ³² tn Here the pronoun “he” refers to Jesus.