Keluaran 12:14

12:14 This day will become ¹  a memorial ²  for you, and you will celebrate it as a festival ³  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁴ 

Keluaran 28:12

28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. ⁵ 

Keluaran 28:29

28:29 Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart ⁶  when he goes into the holy place, for a memorial before the Lord continually.

Bilangan 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ⁷  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ⁸  of Moses.

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ⁹  of hundreds and brought it into the tent of meeting as a memorial ¹⁰  for the Israelites before the Lord.

Yosua 4:7

4:7 tell them how the water of the Jordan stopped flowing ¹¹  before the ark of the covenant of the Lord. When it crossed the Jordan, the water of the Jordan stopped flowing. ¹²  These stones will be a lasting memorial for the Israelites.”

Yosua 4:1

Israel Commemorates the Crossing

4:1 When the entire nation was on the other side, ¹³  the Lord told Joshua,

1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹⁴  that your house and your ancestor’s house would serve ¹⁵  me forever.’ But now the Lord says, ‘May it never be! ¹⁶  For I will honor those who honor me, but those who despise me will be cursed!

Matius 26:13

26:13 I tell you the truth, ¹⁷  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Markus 14:9

14:9 I tell you the truth, ¹⁸  wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ¹⁹  replied, ²⁰  “What is it, Lord?” The angel ²¹  said to him, “Your prayers and your acts of charity ²²  have gone up as a memorial ²³  before God.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²⁴  named Cornelius, a centurion ²⁵  of what was known as the Italian Cohort. ²⁶ 

Kolose 1:23-26

1:23 if indeed you remain in the faith, established and firm, ²⁷  without shifting ²⁸  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ²⁹  from God – given to me for you – in order to complete ³⁰  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[12:14]  ¹ tn Heb “and this day will be.”

[12:14]  ² tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

[12:14]  ³ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁴ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[28:12]  ⁵ sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.

[28:29]  ⁶ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

[16:40]  ⁷ tn Heb “from the seed of.”

[16:40]  ⁸ tn Heb “hand.”

[31:54]  ⁹ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ¹⁰ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[4:7]  ¹¹ tn Heb “were cut off from before.”

[4:7]  ¹² tn Heb “how the waters descending from above stood still.”

[4:1]  ¹³ tn Heb “And when all the nation had finished crossing the Jordan.”

[2:30]  ¹⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ¹⁵ tn Heb “walk about before.”

[2:30]  ¹⁶ tn Heb “may it be far removed from me.”

[26:13]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:9]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:4]  ¹⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²⁰ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²² tn Or “your gifts to the needy.”

[10:4]  ²³ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:1]  ²⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ²⁵ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²⁶ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[1:23]  ²⁷ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁸ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ²⁹ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³⁰ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.