Numbers 15:40

15:40 Thus ¹  you will remember and obey all my commandments and be holy to your God.

Numbers 10:9

10:9 If you go to war in your land against an adversary who opposes ²  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 ³  from your enemies.

Numbers 11:5

11:5 We remember ⁴  the fish we used to eat ⁵  freely ⁶  in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.

Numbers 5:15

5:15 then ⁷  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ⁸  a grain offering for remembering, ⁹  for bringing ¹⁰  iniquity to remembrance.

Numbers 15:39

15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow ¹¹  after your own heart and your own eyes that lead you to unfaithfulness. ¹² 

[15:40]  ¹ tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

[10:9]  ² 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]  ³ 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.

[11:5]  ³ tn The perfect tense here expresses the experience of a state of mind.

[11:5]  ⁴ tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.

[11:5]  ⁵ tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the Lord.

[5:15]  ⁴ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ⁵ tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ⁶ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ⁷ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[15:39]  ⁵ tn Heb “seek out, look into.”

[15:39]  ⁶ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”