Mazmur 79:8-10

79:8 Do not hold us accountable for the sins of earlier generations! ¹ 

Quickly send your compassion our way, ² 

for we are in serious trouble! ³ 

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ⁴  rescue us!

Forgive our sins for the sake of your reputation! ⁵ 

79:10 Why should the nations say, “Where is their God?”

Before our very eyes may the shed blood of your servants

be avenged among the nations! ⁶ 

Mazmur 102:15-16

102:15 The nations will respect the reputation of the Lord, ⁷ 

and all the kings of the earth will respect ⁸  his splendor,

102:16 when the Lord rebuilds Zion,

and reveals his splendor,

Mazmur 115:1-2

Psalm 115 ⁹ 

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

But to your name bring honor, ¹⁰ 

for the sake of your loyal love and faithfulness. ¹¹ 

115:2 Why should the nations say,

“Where is their God?”

Yeremia 14:7

14:7 Then I said, ¹² 

“O Lord, intervene for the honor of your name ¹³ 

even though our sins speak out against us. ¹⁴ 

Indeed, ¹⁵  we have turned away from you many times.

We have sinned against you.

Yeremia 14:20-21

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

We confess that our ancestors have done wrong. ¹⁶ 

We have indeed ¹⁷  sinned against you.

14:21 For the honor of your name, ¹⁸  do not treat Jerusalem ¹⁹  with contempt.

Do not treat with disdain the place where your glorious throne sits. ²⁰ 

Be mindful of your covenant with us. Do not break it! ²¹ 

Yehezkiel 20:9

20:9 I acted for the sake of my reputation, ²²  so that I would not be profaned before the nations among whom they lived, ²³  before whom I revealed myself by bringing them out of the land of Egypt. ²⁴ 

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, ²⁵  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.

Yehezkiel 36:22

36:22 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: It is not for your sake that I am about to act, O house of Israel, but for the sake of my holy reputation ²⁶  which you profaned among the nations where you went.

Yehezkiel 39:25

39:25 “Therefore this is what the sovereign Lord says: Now I will restore ²⁷  the fortunes of Jacob, and I will have mercy on the entire house of Israel. I will be zealous for my holy name.

Efesus 1:6

1:6 to the praise of the glory of his grace ²⁸  that he has freely bestowed on us in his dearly loved Son. ²⁹ 

Efesus 1:12

1:12 so that we, who were the first to set our hope ³⁰  on Christ, ³¹  would be to the praise of his glory.

Efesus 3:10

3:10 The purpose of this enlightenment is that ³²  through the church the multifaceted wisdom ³³  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

[79:8]  ¹ tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

[79:8]  ² tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

[79:8]  ³ tn Heb “for we are very low.”

[79:9]  ⁴ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ⁵ tn Heb “your name.”

[79:10]  ⁶ tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”

[102:15]  ⁷ tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ⁸ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[115:1]  ⁹ 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]  ¹⁰ tn Or “give glory.”

[115:1]  ¹¹ 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.

[14:7]  ¹² tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

[14:7]  ¹³ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

[14:7]  ¹⁴ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ¹⁵ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

[14:20]  ¹⁶ 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]  ¹⁷ tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.

[14:21]  ¹⁸ tn Heb “For the sake of your name.”

[14:21]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ²⁰ 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]  ²¹ tn Heb “Remember, do not break your covenant with us.”

[20:9]  ²² tn Heb “for the sake of my name.”

[20:9]  ²³ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ²⁴ 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]  ²⁵ tn Heb “drew my hand back.” This idiom also occurs in Lam 2:8 and Ps 74:11.

[36:22]  ²⁶ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

[39:25]  ²⁷ tn Heb “cause to return.”

[1:6]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “who had already hoped.”

[1:12]  ³¹ tn Or “the Messiah.”

[3:10]  ³² tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ³³ tn Or “manifold wisdom,” “wisdom in its rich variety.”