STRONGS NT 4328: προσδοκάωπροσδοκάω, προσδόκω; imperfect 3 person plural προσεδόκων (Acts 28:6); (the simple verb is found only in the form δοκεύω; πρός (which see IV. 1) denotes mental direction); from Aeschylus and Herodotus down; to expect (whether in thought, in hope, or in fear); to look for, wait for: when the preceding context shews who or what is expected, Matthew 24:50; Luke 3:15; Luke 12:46; Acts 27:33; Acts 28:6; τινα, one's coming or return, Matthew 11:3; Luke 1:21; Luke 7:19; Luke 8:40; Acts 10:24; τί, 2 Peter 3:12-14; followed by an accusative with infinitive Acts 28:6; followed by an infinitive belonging to the subject, Acts 3:5.

The verb behind Strong’s 4328 expresses an active, forward-leaning posture of “looking for,” “waiting for,” or “expecting” something or someone. It is not passive resignation but a watchful readiness that shapes perception, priorities, and behavior. Throughout the New Testament the word marks moments when hearts are poised for an arrival—whether of a person, a provision, or the final consummation of God’s purposes.

Old Covenant Anticipation Fulfilled in Christ

Centuries of prophetic promise nurtured Israel’s hope for redemption (for example, Isaiah 40:31; Habakkuk 2:3). The New Testament employs 4328 to link that long anticipation to the appearance of Jesus. Luke records that “the people were waiting expectantly” (Luke 3:15) as John the Baptist preached, wondering if he himself might be the Christ. Their yearning is answered in Jesus, whose birth, ministry, death, and resurrection satisfy the ancient promises and redirect expectation toward His future return.

Messianic Expectation in the Ministries of John and Jesus

John’s disciples asked, “Are You the One who is to come, or should we look for someone else?” (Matthew 11:3; Luke 7:19-20). The verb signals an honest, urgent search for confirmation. Jesus points them to His works—healing, liberation, and proclamation of good news—as evidence that the messianic age has dawned. The exchange underscores that true expectation must be informed by Scripture and verified by Christ’s own self-revelation.

Watchfulness in Parables of the Coming Master

In Matthew 24:50 and Luke 12:46 the negligent servant is caught “on a day he does not expect.” The same verb that describes godly hope is here used negatively, highlighting the danger of indifference. Authentic discipleship therefore demands vigilance, moral integrity, and readiness for the Lord’s sudden appearing.

Expectant Faith during Jesus’ Earthly Ministry

Luke emphasizes crowds and individuals who awaited divine action. The people “were waiting for Zechariah” after his encounter with the angel (Luke 1:21), and later “welcomed” Jesus because “they had all been waiting for Him” (Luke 8:40). Such scenes show that receptivity to God’s work often precedes remarkable displays of grace.

Apostolic Ministry and Expectancy for Divine Intervention

At the Beautiful Gate a lame man “was expecting to receive something” from Peter and John (Acts 3:5); he received infinitely more than alms—complete healing in Jesus’ name. Cornelius “was expecting them” and gathered his household to hear Peter’s message (Acts 10:24), illustrating how preparedness of heart facilitates the spread of the gospel.

Trials at Sea and the Shifting Hopes of Unbelievers

During the storm on the Mediterranean the crew “had been in suspense” without food (Acts 27:33). On Malta the islanders “were expecting” Paul to swell up or die after the viper’s bite, but “after waiting a long time” they saw nothing happen and concluded he was a god (Acts 28:6). The verb records misplaced or misguided expectations that God overturns, directing attention to His sovereign protection of His servant.

Eschatological Expectation in the Petrine Epistles

2 Peter gathers the cluster of occurrences (2 Peter 3:12-14; cf. 3:13). Believers are urged to live “as you look forward to the day of God and hasten its coming.” The promise of “a new heaven and a new earth, where righteousness dwells” fuels moral earnestness: “as you look forward to these things, make every effort to be found at peace—spotless and blameless.” Expectation is not escapist; it produces holiness, patience, and evangelistic urgency (verse 9).

First-Century Cultural Backdrop

In Greco-Roman society προσδοκάω could describe waiting for guests, legal decisions, or the arrival of dignitaries. The New Testament writers tap into this everyday imagery but infuse it with covenantal hope. Biblical expectation is never mere probability; it rests on the character and promises of God, rendering it certain though the timing remains hidden.

Pastoral and Liturgical Significance

1. Preaching and teaching: Proclaim the reliability of God’s promises, nurturing an atmosphere of hopeful anticipation.
2. Worship: Songs and prayers that long for Christ’s return align the congregation with the apostolic church’s heartbeat.
3. Counseling and discipleship: Encourage believers facing delay or suffering to interpret waiting as a season of sanctification rather than abandonment.

Practical Implications for Contemporary Discipleship

• Cultivate vigilance: spiritual disciplines keep hearts alert.
• Engage missionally: longing for the Lord’s appearing propels evangelism, echoing 2 Peter 3:9-12.
• Live ethically: expectation motivates purity, generosity, and accountability, contrasting the unprepared servant of Matthew 24.
• Persevere in hope: like Paul amid shipwreck, confidence in God’s purpose steadies believers when circumstances seem contrary.

Across its sixteen occurrences Strong’s 4328 paints a consistent portrait: God’s people are a waiting people, but their waiting is active, faith-filled, and ultimately rewarded by the faithful fulfillment of every divine promise.