Keluaran 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ¹  like the stars of heaven, and all this land that I have spoken about ²  I will give to your descendants, ³  and they will inherit it forever.’”

Imamat 26:42-45

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ⁴  and I will remember the land. 26:43 The land will be abandoned by them ⁵  in order that it may make up for ⁶  its Sabbaths while it is made desolate ⁷  without them, ⁸  and they will make up for their iniquity because ⁹  they have rejected my regulations and have abhorred ¹⁰  my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God. 26:45 I will remember for them the covenant with their ancestors ¹¹  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

Mazmur 74:2

74:2 Remember your people ¹²  whom you acquired in ancient times,

whom you rescued ¹³  so they could be your very own nation, ¹⁴ 

as well as Mount Zion, where you dwell!

Mazmur 74:18-20

74:18 Remember how ¹⁵  the enemy hurls insults, O Lord, ¹⁶ 

and how a foolish nation blasphemes your name!

74:19 Do not hand the life of your dove ¹⁷  over to a wild animal!

Do not continue to disregard ¹⁸  the lives of your oppressed people!

74:20 Remember your covenant promises, ¹⁹ 

for the dark regions of the earth are full of places where violence rules. ²⁰ 

Mazmur 89:39-40

89:39 You have repudiated ²¹  your covenant with your servant; ²² 

you have thrown his crown to the ground. ²³ 

89:40 You have broken down all his ²⁴  walls;

you have made his strongholds a heap of ruins.

Mazmur 106:45

106:45 He remembered his covenant with them,

and relented ²⁵  because of his great loyal love.

Yesaya 64:9-12

64:9 Lord, do not be too angry!

Do not hold our sins against us continually! ²⁶ 

Take a good look at your people, at all of us! ²⁷ 

64:10 Your chosen ²⁸  cities have become a desert;

Zion has become a desert,

Jerusalem ²⁹  is a desolate ruin.

64:11 Our holy temple, our pride and joy, ³⁰ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ³¹ 

64:12 In light of all this, ³²  how can you still hold back, Lord?

How can you be silent and continue to humiliate us?

Zakharia 11:10-11

11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people. 11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Lukas 1:72

1:72 He has done this ³³  to show mercy ³⁴  to our ancestors, ³⁵ 

and to remember his holy covenant ³⁶  –

Ibrani 8:6-13

8:6 But ³⁷  now Jesus ³⁸  has obtained a superior ministry, since ³⁹  the covenant that he mediates is also better and is enacted ⁴⁰  on better promises. ⁴¹ 

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ⁴²  8:8 But ⁴³  showing its fault, ⁴⁴  God ⁴⁵  says to them, ⁴⁶ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

8:9 “It will not be like the covenant ⁴⁷  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ⁴⁸  my laws in their minds ⁴⁹  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁵⁰ 

8:11 “And there will be no need at all ⁵¹  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁵² 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁵³ 

8:13 When he speaks of a new covenant, ⁵⁴  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁵⁵ 

[32:13]  ¹ tn Heb “your seed.”

[32:13]  ² tn “about” has been supplied.

[32:13]  ³ tn Heb “seed.”

[26:42]  ⁴ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[26:43]  ⁵ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁶ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁷ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁸ tn Heb “from them.”

[26:43]  ⁹ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ¹⁰ tn Heb “and their soul has abhorred.”

[26:45]  ¹¹ tn Heb “covenant of former ones.”

[26:45]  sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).

[74:2]  ¹² tn Heb “your assembly,” which pictures God’s people as an assembled community.

[74:2]  ¹³ tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[74:2]  ¹⁴ tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).

[74:18]  ¹⁵ tn Heb “remember this.”

[74:18]  ¹⁶ tn Or “[how] the enemy insults the Lord.”

[74:19]  ¹⁷ sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.

[74:19]  ¹⁸ tn Heb “do not forget forever.”

[74:20]  ¹⁹ tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

[74:20]  ²⁰ tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

[89:39]  ²¹ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ²² tn Heb “the covenant of your servant.”

[89:39]  ²³ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[89:40]  ²⁴ tn The king here represents the land and cities over which he rules.

[106:45]  ²⁵ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[64:9]  ²⁶ tn Heb “do not remember sin continually.”

[64:9]  ²⁷ tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”

[64:10]  ²⁸ tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

[64:10]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[64:11]  ³⁰ tn Heb “our source of pride.”

[64:11]  ³¹ tn Or “all that we valued has become a ruin.”

[64:12]  ³² tn Heb “because of these”; KJV, ASV “for these things.”

[1:72]  ³³ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ³⁴ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ³⁵ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ³⁶ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[8:6]  ³⁷ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ³⁸ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ³⁹ tn Grk “to the degree that.”

[8:6]  ⁴⁰ tn Grk “which is enacted.”

[8:6]  ⁴¹ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[8:7]  ⁴² tn Grk “no occasion for a second one would have been sought.”

[8:8]  ⁴³ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁴⁴ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ⁴⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴⁶ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[8:9]  ⁴⁷ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁴⁸ tn Grk “putting…I will inscribe.”

[8:10]  ⁴⁹ tn Grk “mind.”

[8:10]  ⁵⁰ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[8:11]  ⁵¹ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁵² tn Grk “from the small to the great.”

[8:12]  ⁵³ sn A quotation from Jer 31:31-34.

[8:13]  ⁵⁴ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁵⁵ tn Grk “near to disappearing.”