Exodus 13:9

13:9 ¹  It ²  will be a sign ³  for you on your hand and a memorial ⁴  on your forehead, ⁵  so that the law of the Lord may be ⁶  in your mouth, ⁷  for ⁸  with a mighty hand the Lord brought you out of Egypt.

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ⁹  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 ¹⁰  of Moses.

Joshua 4:7

4:7 tell them how the water of the Jordan stopped flowing ¹¹  before the ark of the covenant of the Lord. When it crossed the Jordan, the water of the Jordan stopped flowing. ¹²  These stones will be a lasting memorial for the Israelites.”

Psalms 111:4

111:4 He does ¹³  amazing things that will be remembered; ¹⁴ 

the Lord is merciful and compassionate.

Psalms 135:13

135:13 O Lord, your name endures, ¹⁵ 

your reputation, O Lord, lasts. ¹⁶ 

Zechariah 6:14

6:14 The crown will then be turned over to Helem, ¹⁷  Tobijah, Jedaiah, and Hen ¹⁸  son of Zephaniah as a memorial in the temple of the Lord.

Matthew 26:13

26:13 I tell you the truth, ¹⁹  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Luke 22:19

22:19 Then ²⁰  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²¹  which is given for you. ²²  Do this in remembrance of me.”

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²³  which is called the Passover, was approaching.

Colossians 1:23-26

1:23 if indeed you remain in the faith, established and firm, ²⁴  without shifting ²⁵  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

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. 1:25 I became a servant of the church according to the stewardship ²⁶  from God – given to me for you – in order to complete ²⁷  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[13:9]  ¹ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ² tn That is, this ceremony.

[13:9]  ³ tn Heb “for a sign.”

[13:9]  ⁴ tn Heb “for a memorial.”

[13:9]  ⁵ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  ⁶ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ⁷ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ⁸ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[16:40]  ⁹ tn Heb “from the seed of.”

[16:40]  ¹⁰ tn Heb “hand.”

[4:7]  ¹¹ tn Heb “were cut off from before.”

[4:7]  ¹² tn Heb “how the waters descending from above stood still.”

[111:4]  ¹³ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ¹⁴ tn Heb “a memorial he had made for his amazing deeds.”

[135:13]  ¹⁵ tn Or “is forever.”

[135:13]  ¹⁶ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[6:14]  ¹⁷ tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).

[6:14]  ¹⁸ tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).

[26:13]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[22:19]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²¹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²² sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:1]  ²³ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:23]  ²⁴ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁵ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ²⁶ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁷ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.