Kejadian 8:1

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded.

Keluaran 2:24

2:24 God heard their groaning, ³  God remembered ⁴  his covenant with Abraham, with Isaac, and with Jacob,

Keluaran 6:5

6:5 I ⁵  have also heard ⁶  the groaning of the Israelites, whom the Egyptians are enslaving, ⁷  and I have remembered my covenant. ⁸ 

Keluaran 34:10

34:10 He said, “See, I am going to make ⁹  a covenant before all your people. I will do wonders such as have not been done ¹⁰  in all the earth, nor in any nation. All the people among whom you live will see the work of the Lord, for it is a fearful thing that I am doing with you. ¹¹ 

Imamat 26:42

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ¹²  and I will remember the land.

Imamat 26:45

26:45 I will remember for them the covenant with their ancestors ¹³  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ¹⁴  the faithful God who keeps covenant faithfully ¹⁵  with those who love him and keep his commandments, to a thousand generations,

Mazmur 89:35

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹⁶  David.

Mazmur 103:18

103:18 to those who keep his covenant,

who are careful to obey his commands. ¹⁷ 

Mazmur 105:8

105:8 He always remembers his covenantal decree,

the promise he made ¹⁸  to a thousand generations –

Mazmur 106:45

106:45 He remembered his covenant with them,

and relented ¹⁹  because of his great loyal love.

Yehezkiel 16:60

16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting ²⁰  covenant with you.

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[2:24]  ³ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ⁴ 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.

[6:5]  ⁵ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ⁶ tn Heb “And also I have heard.”

[6:5]  ⁷ tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ⁸ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[34:10]  ⁹ tn Here again is a use of the futur instans participle; the deictic particle plus the pronoun precedes the participle, showing what is about to happen.

[34:10]  ¹⁰ tn The verb here is בָּרָא (bara’, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject.

[34:10]  ¹¹ sn The idea is that God will be doing awesome things in dealing with them, i.e., to fulfill his program.

[26:42]  ¹² tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[26:45]  ¹³ 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).

[7:9]  ¹⁴ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ¹⁵ tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).

[89:35]  ¹⁶ tn Or “lie to.”

[103:18]  ¹⁷ tn Heb “to those who remember his precepts to do them.”

[105:8]  ¹⁸ tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.

[106:45]  ¹⁹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[16:60]  ²⁰ tn Or “eternal.”