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!”
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 4
105:5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed, 5
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.
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.
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.
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 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.
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.
3 tn Heb “yes, I will remember from old your wonders.”
5 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
7 tn Heb “and the judgments of his mouth.”
9 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.
11 tn Heb “what is this service to you?”
13 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.
14 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.
15 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.
15 tn Heb “watch yourself and watch your soul carefully.”
17 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.”
19 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
20 tn Heb “the strong hand and outstretched arm.” See 4:34.
21 tn Heb “the
21 tn Heb “the
22 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.