Yeremia 14:20-21

14:20 Lord, we confess that we have been wicked.

We confess that our ancestors have done wrong. ¹ 

We have indeed ²  sinned against you.

14:21 For the honor of your name, ³  do not treat Jerusalem ⁴  with contempt.

Do not treat with disdain the place where your glorious throne sits. ⁵ 

Be mindful of your covenant with us. Do not break it! ⁶ 

Ulangan 32:27

32:27 But I fear the reaction ⁷  of their enemies,

for ⁸  their adversaries would misunderstand

and say, “Our power is great, ⁹ 

and the Lord has not done all this!”’

Yosua 7:9

7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us ¹⁰  from the earth. What will you do to protect your great reputation?” ¹¹ 

Mazmur 25:11

25:11 For the sake of your reputation, ¹²  O Lord,

forgive my sin, because it is great. ¹³ 

Mazmur 115:1

Psalm 115 ¹⁴ 

115:1 Not to us, O Lord, not to us!

But to your name bring honor, ¹⁵ 

for the sake of your loyal love and faithfulness. ¹⁶ 

Yehezkiel 20:9

20:9 I acted for the sake of my reputation, ¹⁷  so that I would not be profaned before the nations among whom they lived, ¹⁸  before whom I revealed myself by bringing them out of the land of Egypt. ¹⁹ 

Yehezkiel 20:14

20:14 I acted for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out.

Yehezkiel 20:22

20:22 But I refrained from doing so, ²⁰  and acted instead for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out.

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ²¹  even though we have rebelled against him.

Daniel 9:18-19

9:18 Listen attentively, ²²  my God, and hear! Open your eyes and look on our desolated ruins ²³  and the city called by your name. ²⁴  For it is not because of our own righteous deeds that we are praying to you, ²⁵  but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ²⁶ 

Efesus 1:6

1:6 to the praise of the glory of his grace ²⁷  that he has freely bestowed on us in his dearly loved Son. ²⁸ 

Efesus 1:12

1:12 so that we, who were the first to set our hope ²⁹  on Christ, ³⁰  would be to the praise of his glory.

[14:20]  ¹ tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.

[14:20]  sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.

[14:20]  ² tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

[14:21]  ³ tn Heb “For the sake of your name.”

[14:21]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ⁵ tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

[14:21]  sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.

[14:21]  ⁶ tn Heb “Remember, do not break your covenant with us.”

[32:27]  ⁷ tn Heb “anger.”

[32:27]  ⁸ tn Heb “lest.”

[32:27]  ⁹ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[7:9]  ¹⁰ tn Heb “and cut off our name.”

[7:9]  ¹¹ tn Heb “What will you do for your great name?”

[25:11]  ¹² tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

[25:11]  ¹³ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

[115:1]  ¹⁴ sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.

[115:1]  ¹⁵ tn Or “give glory.”

[115:1]  ¹⁶ sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel’s God is committed to his people.

[20:9]  ¹⁷ tn Heb “for the sake of my name.”

[20:9]  ¹⁸ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ¹⁹ tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.

[20:22]  ²⁰ tn Heb “drew my hand back.” This idiom also occurs in Lam 2:8 and Ps 74:11.

[9:9]  ²¹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:18]  ²² tn Heb “turn your ear.”

[9:18]  ²³ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ²⁴ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ²⁵ tn Heb “praying our supplications before you.”

[9:19]  ²⁶ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[1:6]  ²⁷ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ²⁸ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:12]  ²⁹ tn Or “who had already hoped.”

[1:12]  ³⁰ tn Or “the Messiah.”