Yosua 4:6

4:6 The stones ¹  will be a reminder to you. ²  When your children ask someday, ‘Why are these stones important to you?’

Keluaran 12:14

12:14 This day will become ³  a memorial ⁴  for you, and you will celebrate it as a festival ⁵  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁶ 

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. ⁷ 

Keluaran 30:16

30:16 You are to receive the atonement money ⁸  from the Israelites and give it for the service ⁹  of the tent of meeting. It will be a memorial ¹⁰  for the Israelites before the Lord, to make atonement ¹¹  for your lives.”

Bilangan 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ¹²  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 ¹³  of Moses.

Mazmur 111:4

111:4 He does ¹⁴  amazing things that will be remembered; ¹⁵ 

the Lord is merciful and compassionate.

Yesaya 66:3

66:3 The one who slaughters a bull also strikes down a man; ¹⁶ 

the one who sacrifices a lamb also breaks a dog’s neck; ¹⁷ 

the one who presents an offering includes pig’s blood with it; ¹⁸ 

the one who offers incense also praises an idol. ¹⁹ 

They have decided to behave this way; ²⁰ 

they enjoy these disgusting practices. ²¹ 

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Kolose 1:24

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.

[4:6]  ¹ tn Heb “that this may be”; the referent of “this” (the twelve stones) has been specified in the translation for clarity.

[4:6]  ² tn Heb “in order that this might be a sign among you.”

[12:14]  ³ tn Heb “and this day will be.”

[12:14]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[30:16]  ⁸ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁹ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ¹⁰ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ¹¹ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[16:40]  ¹² tn Heb “from the seed of.”

[16:40]  ¹³ tn Heb “hand.”

[111:4]  ¹⁴ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ¹⁵ tn Heb “a memorial he had made for his amazing deeds.”

[66:3]  ¹⁶ tn Heb “one who slaughters a bull, one who strikes down a man.” Some understand a comparison here and in the following lines. In God’s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners’ hypocritical behavior. (Note the last two lines of the verse, which suggests they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices; but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.

[66:3]  ¹⁷ tn Heb “one who sacrifices a lamb, one who breaks a dog’s neck.” Some understand a comparison, but see the previous note.

[66:3]  sn The significance of breaking a dog’s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20, one was to “redeem” a firstborn donkey by offering a lamb; if one did not “redeem” the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1-9 a heifer’s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3.

[66:3]  ¹⁸ tn Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.

[66:3]  ¹⁹ tn Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (’aven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.

[66:3]  ²⁰ tn Heb “also they have chosen their ways.”

[66:3]  ²¹ tn Heb “their being [or “soul”] takes delight in their disgusting [things].”