Kejadian 9:15

9:15 then I will remember my covenant with you ¹  and with all living creatures of all kinds. ²  Never again will the waters become a flood and destroy ³  all living things. ⁴ 

Kejadian 19:29

19:29 So when God destroyed ⁵  the cities of the region, ⁶  God honored ⁷  Abraham’s request. He removed Lot ⁸  from the midst of the destruction when he destroyed ⁹  the cities Lot had lived in.

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ¹⁰  Sarah just as he had said he would and did ¹¹  for Sarah what he had promised. ¹² 

Kejadian 30:22

30:22 Then God took note of ¹³  Rachel. He paid attention to her and enabled her to become pregnant. ¹⁴ 

Keluaran 2:24

2:24 God heard their groaning, ¹⁵  God remembered ¹⁶  his covenant with Abraham, with Isaac, and with Jacob,

Bilangan 10:9

10:9 If you go to war in your land against an adversary who opposes ¹⁷  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ¹⁸  from your enemies.

Rut 4:13

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual relations with her. ¹⁹  The Lord enabled her to conceive ²⁰  and she gave birth to a son.

Rut 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ²¹  to the village gate and sat there. Then along came the guardian ²²  whom Boaz had mentioned to Ruth! ²³  Boaz said, “Come ²⁴  here and sit down, ‘John Doe’!” ²⁵  So he came ²⁶  and sat down.

1 Samuel 1:11

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ²⁷  on the suffering of your female servant, ²⁸  remembering me and not forgetting your servant, and give a male child ²⁹  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ³⁰ 

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 ³¹  his wife Hannah, and the Lord remembered ³²  her.

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Raja-raja 20:3

20:3 He said to him, “This is what Ben Hadad says, ‘Your silver and your gold are mine, as well as the best of your wives and sons.’”

1 Raja-raja 20:1

Ben Hadad Invades Israel

20:1 Now King Ben Hadad of Syria assembled all his army, along with thirty-two other kings with their horses and chariots. He marched against Samaria ³³  and besieged and attacked it. ³⁴ 

1 Tawarikh 16:15

16:15 Remember ³⁵  continually his covenantal decree,

the promise he made ³⁶  to a thousand generations –

Nehemia 1:8

1:8 Please recall the word you commanded your servant Moses: ‘If you act unfaithfully, I will scatter you among the nations. ³⁷ 

Nehemia 5:19

5:19 Please remember me for good, O my God, for all that I have done for this people.

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 13:31

13:31 I also provided for ³⁸  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 ³⁹  you would hide me in Sheol, ⁴⁰ 

and conceal me till your anger has passed! ⁴¹ 

O that you would set me a time ⁴² 

and then remember me! ⁴³ 

Mazmur 105:42

105:42 Yes, ⁴⁴  he remembered the sacred promise ⁴⁵ 

he made to Abraham his servant.

Mazmur 106:4

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

Pay attention to me, when you deliver,

Lukas 1:54

1:54 He has helped his servant Israel, remembering ⁴⁶  his mercy, ⁴⁷ 

Lukas 1:72

1:72 He has done this ⁴⁸  to show mercy ⁴⁹  to our ancestors, ⁵⁰ 

and to remember his holy covenant ⁵¹  –

[9:15]  ¹ tn Heb “which [is] between me and between you.”

[9:15]  ² tn Heb “all flesh.”

[9:15]  ³ tn Heb “to destroy.”

[9:15]  ⁴ tn Heb “all flesh.”

[19:29]  ⁵ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ⁶ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ⁷ 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]  ⁸ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁹ tn Heb “the overthrow when [he] overthrew.”

[21:1]  ¹⁰ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ¹¹ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ¹² tn Heb “spoken.”

[30:22]  ¹³ tn Heb “remembered.”

[30:22]  ¹⁴ 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]  ¹⁵ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ¹⁶ 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.

[10:9]  ¹⁷ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ¹⁸ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[4:13]  ¹⁹ tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”

[4:13]  ²⁰ tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”

[4:1]  ²¹ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

[4:1]  ²² tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ²³ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ²⁴ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ²⁵ tn Heb “a certain one”; KJV, ASV “such a one.” The expression פְלֹנִי אַלְמֹנִי (pÿloni ’almoni) is not the name of the nearest relative, but an idiom which literally means “such and such” or “a certain one” (BDB 811-12 s.v. פְלֹנִי), which is used when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8). Certainly Boaz would have known his relative’s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon’s “name” (lineage) by marrying his widow (see 4:5, 9-10). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter otherwise filled with names. His anonymity contrasts sharply with Boaz’s prominence in the story and the fame he attains through the child born to Ruth. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: “friend” (NASB, NIV, RSV, NRSV, NLT), “so-and-so” (JPS, NJPS). Perhaps “Mr. So-And-So!” or “Mr. No-Name!” makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation “John Doe” is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown.

[4:1]  ²⁶ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[1:11]  ²⁷ tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ²⁸ tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ²⁹ tn Heb “seed of men.”

[1:11]  ³⁰ tn Heb “a razor will not go up upon his head.”

[1:19]  ³¹ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

[1:19]  ³² 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.

[20:1]  ³³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[20:1]  ³⁴ tn Heb “and he went up and besieged Samaria and fought against it.”

[16:15]  ³⁵ tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has זָכַר (zakhar), the perfect third masculine singular form of the verb, “He (the Lord) remembers” (so NIV; NEB reads “He called to mind his covenant”).

[16:15]  ³⁶ tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 16-18 make clear.

[1:8]  ³⁷ tn Heb “peoples.”

[13:31]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn This is the same word used in v. 5 for “limit.”

[14:13]  ⁴³ 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.

[105:42]  ⁴⁴ tn Or “for.”

[105:42]  ⁴⁵ tn Heb “his holy word.”

[1:54]  ⁴⁶ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁴⁷ tn Or “his [God’s] loyal love.”

[1:72]  ⁴⁸ 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]  ⁴⁹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁵⁰ 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]  ⁵¹ 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).