Mazmur 77:10-12

77:10 Then I said, “I am sickened by the thought

that the sovereign One ¹  might become inactive. ² 

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! ³ 

77:12 I will think about all you have done;

I will reflect upon your deeds!”

Mazmur 103:2

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁴ 

Mazmur 105:5

105:5 Recall the miraculous deeds he performed,

his mighty acts and the judgments he decreed, ⁵ 

Keluaran 12:24-27

12:24 You must observe this event as an ordinance for you and for your children forever. 12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ⁶  this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’ ⁷  – 12:27 then you will say, ‘It is the sacrifice ⁸  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁹  Egypt and delivered our households.’” The people bowed down low ¹⁰  to the ground,

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ¹¹  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 7:18-19

7:18 you must not fear them. You must carefully recall ¹²  what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments ¹³  you saw, the signs and wonders, the strength and power ¹⁴  by which he ¹⁵  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 8:2

8:2 Remember the whole way by which he ¹⁶  has brought you these forty years through the desert ¹⁷  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 8:11

Exhortation to Remember That Blessing Comes from God

8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today.

Ester 9:27-28

9:27 Therefore, because of the account found in this letter and what they had faced in this regard and what had happened to them, the Jews established as binding on themselves, their descendants, and all who joined their company that they should observe these two days without fail, just as written and at the appropriate time on an annual basis. 9:28 These days were to be remembered and to be celebrated in every generation and in every family, every province, and every city. The Jews were not to fail to observe these days of Purim; the remembrance of them was not to cease among their descendants.

Ester 9:1

The Jews Prevail over Their Enemies

9:1 In the twelfth month (that is, the month of Adar), on its thirteenth day, the edict of the king and his law were to be executed. It was on this day that the enemies of the Jews had supposed that they would gain power over them. But contrary to expectations, the Jews gained power over their enemies.

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.

[77:10]  ¹ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[77:10]  ² tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

[77:11]  ³ tn Heb “yes, I will remember from old your wonders.”

[77:11]  sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.

[103:2]  ⁴ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[105:5]  ⁵ tn Heb “and the judgments of his mouth.”

[12:25]  ⁶ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:26]  ⁷ tn Heb “what is this service to you?”

[12:27]  ⁸ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁹ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ¹⁰ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[4:9]  ¹¹ tn Heb “watch yourself and watch your soul carefully.”

[7:18]  ¹² tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”

[7:19]  ¹³ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹⁴ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[8:2]  ¹⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁷ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.