Kejadian 19:29

19:29 So when God destroyed ¹  the cities of the region, ²  God honored ³  Abraham’s request. He removed Lot ⁴  from the midst of the destruction when he destroyed ⁵  the cities Lot had lived in.

Kejadian 30:22

30:22 Then God took note of ⁶  Rachel. He paid attention to her and enabled her to become pregnant. ⁷ 

Keluaran 2:24

2:24 God heard their groaning, ⁸  God remembered ⁹  his covenant with Abraham, with Isaac, and with Jacob,

Keluaran 2:1

The Birth of the Deliverer

2:1 ¹⁰ A man from the household ¹¹  of Levi married ¹²  a woman who was a descendant of Levi. ¹³ 

1 Samuel 1:19

1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with ¹⁴  his wife Hannah, and the Lord remembered ¹⁵  her.

Nehemia 13:14

13:14 Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!

Nehemia 13:22

13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.

For this please remember me, O my God, and have pity on me in keeping with your great love.

Nehemia 13:29

13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, ¹⁶  and the Levites.

Nehemia 13:31

13:31 I also provided for ¹⁷  the wood offering at the appointed times and also for the first fruits.

Please remember me for good, O my God.

Ayub 14:13

The Possibility of Another Life

14:13 “O that ¹⁸  you would hide me in Sheol, ¹⁹ 

and conceal me till your anger has passed! ²⁰ 

O that you would set me a time ²¹ 

and then remember me! ²² 

Mazmur 106:4

106:4 Remember me, O Lord, when you show favor to your people!

Pay attention to me, when you deliver,

Mazmur 132:1

Psalm 132 ²³ 

A song of ascents. ²⁴ 

132:1 O Lord, for David’s sake remember

all his strenuous effort, ²⁵ 

Mazmur 136:23

136:23 to the one who remembered us when we were down, ²⁶ 

for his loyal love endures,

Mazmur 137:7

137:7 Remember, O Lord, what the Edomites did

on the day Jerusalem fell. ²⁷ 

They said, “Tear it down, tear it down, ²⁸ 

right to its very foundation!”

Amos 8:7

8:7 The Lord confirms this oath ²⁹  by the arrogance of Jacob: ³⁰ 

“I swear ³¹  I will never forget all you have done! ³² 

Habakuk 3:2

3:2 Lord, I have heard the report of what you did; ³³ 

I am awed, ³⁴  Lord, by what you accomplished. ³⁵ 

In our time ³⁶  repeat those deeds; ³⁷ 

in our time reveal them again. ³⁸ 

But when you cause turmoil, remember to show us mercy! ³⁹ 

Wahyu 16:19

16:19 The ⁴⁰  great city was split into three parts and the cities of the nations ⁴¹  collapsed. ⁴²  So ⁴³  Babylon the great was remembered before God, and was given the cup ⁴⁴  filled with the wine made of God’s furious wrath. ⁴⁵ 

Wahyu 18:5

18:5 because her sins have piled ⁴⁶  up all the way to heaven ⁴⁷  and God has remembered ⁴⁸  her crimes. ⁴⁹ 

[19:29]  ¹ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ² tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ³ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

[19:29]  ⁴ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁵ tn Heb “the overthrow when [he] overthrew.”

[30:22]  ⁶ tn Heb “remembered.”

[30:22]  ⁷ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[2:24]  ⁸ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ⁹ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[2:1]  ¹⁰ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ¹¹ tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ¹² tn Heb “went and took”; NASB “went and married.”

[2:1]  ¹³ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:1]  sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.

[1:19]  ¹⁴ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

[1:19]  ¹⁵ sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.

[13:29]  ¹⁶ tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים (hakkohanim, “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה (hakkÿhunnah, “the priesthood”).

[13:31]  ¹⁷ tn The words “I also provided for” are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.

[14:13]  ¹⁸ tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”

[14:13]  sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.

[14:13]  ¹⁹ sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.

[14:13]  ²⁰ tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.

[14:13]  ²¹ tn This is the same word used in v. 5 for “limit.”

[14:13]  ²² tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.

[132:1]  ²³ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

[132:1]  ²⁴ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[132:1]  ²⁵ tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

[136:23]  ²⁶ tn Heb “who, in our low condition, remembered us.”

[137:7]  ²⁷ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

[137:7]  ²⁸ tn Heb “lay [it] bare, lay [it] bare.”

[8:7]  ²⁹ tn Or “swears.”

[8:7]  ³⁰ sn In an oath one appeals to something permanent to emphasize one’s commitment to the promise. Here the Lord sarcastically swears by the arrogance of Jacob, which he earlier had condemned (6:8), something just as enduring as the Lord’s own life (see 6:8) or unchanging character (see 4:2). Other suggestions include that the Lord is swearing by the land, his most valuable possession (cf. Isa 4:2; Ps 47:4 [47:5 HT]); that this is a divine epithet analogous to “the Glory of Israel” (1 Sam 15:29); or that an ellipsis should be understood here, in which case the meaning is the same as that of 6:8 (“The Lord has sworn [by himself] against the arrogance of Jacob”).

[8:7]  ³¹ tn The words “I swear” are not in the Hebrew text, but have been supplied in the translation because a self-imprecation is assumed in oaths of this type.

[8:7]  ³² tn Or “I will never forget all your deeds.”

[3:2]  ³³ tn Heb “your report,” that is, “the report concerning you.”

[3:2]  ³⁴ tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

[3:2]  ³⁵ tn Heb “your work.”

[3:2]  ³⁶ tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

[3:2]  ³⁷ tn Heb “revive it” (i.e., “your work”).

[3:2]  ³⁸ tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

[3:2]  ³⁹ tn Heb “in turmoil remember [to show] compassion.”

[16:19]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁴¹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁴² tn Grk “fell.”

[16:19]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁴⁴ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ⁴⁵ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[18:5]  ⁴⁶ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  ⁴⁷ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ⁴⁸ tn That is, remembered her sins to execute judgment on them.

[18:5]  ⁴⁹ tn Or “her sins.”