Ayub 14:14

14:14 If a man dies, will he live again? ¹ 

All the days of my hard service ²  I will wait ³ 

until my release comes. ⁴ 

Ratapan 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ⁵  in him,

to the one ⁶  who seeks him.

3:26 It is good to wait patiently ⁷ 

for deliverance from the Lord. ⁸ 

Matius 24:42-51

24:42 “Therefore stay alert, because you do not know on what day ⁹  your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief ¹⁰  was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. ¹¹ 

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ¹²  whom the master has put in charge of his household, to give the other slaves ¹³  their food at the proper time? 24:46 Blessed is that slave whom the master finds at work ¹⁴  when he comes. 24:47 I tell you the truth, ¹⁵  the master ¹⁶  will put him in charge of all his possessions. 24:48 But if ¹⁷  that evil slave should say to himself, ¹⁸  ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, ¹⁹  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Lukas 12:36-40

12:36 be like people ²⁰  waiting for their master to come back from the wedding celebration, ²¹  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ²²  whom their master finds alert ²³  when he returns! I tell you the truth, ²⁴  he will dress himself to serve, ²⁵  have them take their place at the table, ²⁶  and will come ²⁷  and wait on them! ²⁸  12:38 Even if he comes in the second or third watch of the night ²⁹  and finds them alert, ³⁰  blessed are those slaves! ³¹  12:39 But understand this: If the owner of the house had known at what hour the thief ³²  was coming, he would not have let ³³  his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ³⁴ 

Lukas 12:2

12:2 Nothing is hidden ³⁵  that will not be revealed, ³⁶  and nothing is secret that will not be made known.

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 2:13-14

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ³⁷  of our great God and Savior, Jesus Christ. ³⁸  2:14 He ³⁹  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁴⁰  who are eager to do good. ⁴¹ 

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁴²  to those who eagerly await him he will appear a second time, not to bear sin ⁴³  but to bring salvation. ⁴⁴ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ⁴⁵  which contained ⁴⁶  the lampstand, the table, and the presentation of the loaves; this ⁴⁷  is called the holy place.

Pengkhotbah 3:12

Enjoy Life in the Present

3:12 I have concluded ⁴⁸  that there is nothing better for people ⁴⁹ 

than ⁵⁰  to be happy and to enjoy

themselves ⁵¹  as long as they live,

[14:14]  ¹ tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.

[14:14]  ² tn See Job 7:1.

[14:14]  ³ tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.

[14:14]  ⁴ tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).

[3:25]  ⁵ tn Heb “wait for him”

[3:25]  ⁶ 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]  ⁷ 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]  ⁸ 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.”

[24:42]  ⁹ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

[24:43]  ¹⁰ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[24:44]  ¹¹ sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

[24:45]  ¹² tn See the note on the word “slave” in 8:9.

[24:45]  ¹³ tn Grk “give them.”

[24:46]  ¹⁴ tn That is, doing his job, doing what he is supposed to be doing.

[24:47]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:47]  ¹⁶ tn Grk “he”; the referent (the master) has been specified in the translation for clarity.

[24:48]  ¹⁷ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ¹⁸ tn Grk “should say in his heart.”

[24:51]  ¹⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:36]  ²⁰ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ²¹ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ²² tn See the note on the word “slave” in 7:2.

[12:37]  ²³ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²⁵ tn See v. 35 (same verb).

[12:37]  ²⁶ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ²⁷ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²⁸ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:38]  ²⁹ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ³⁰ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ³¹ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ³² sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ³³ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40]  ³⁴ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:2]  ³⁵ tn Or “concealed.”

[12:2]  ³⁶ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[2:13]  ³⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ³⁹ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁴⁰ tn Or “a people who are his very own.”

[2:14]  ⁴¹ tn Grk “for good works.”

[9:28]  ⁴² sn An allusion to Isa 53:12.

[9:28]  ⁴³ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ⁴⁴ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:2]  ⁴⁵ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁴⁶ tn Grk “in which [were].”

[9:2]  ⁴⁷ tn Grk “which,” describing the outer tent.

[3:12]  ⁴⁸ tn Heb “I know.”

[3:12]  ⁴⁹ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ⁵⁰ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ⁵¹ tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).