Joshua 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 ¹  from the earth. What will you do to protect your great reputation?” ² 

Isaiah 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Isaiah 48:9

48:9 For the sake of my reputation ³  I hold back my anger;

for the sake of my prestige ⁴  I restrain myself from destroying you. ⁵ 

Jeremiah 14:7

14:7 Then I said, ⁶ 

“O Lord, intervene for the honor of your name ⁷ 

even though our sins speak out against us. ⁸ 

Indeed, ⁹  we have turned away from you many times.

We have sinned against you.

Jeremiah 14:21

14:21 For the honor of your name, ¹⁰  do not treat Jerusalem ¹¹  with contempt.

Do not treat with disdain the place where your glorious throne sits. ¹² 

Be mindful of your covenant with us. Do not break it! ¹³ 

Ezekiel 20:9

20:9 I acted for the sake of my reputation, ¹⁴  so that I would not be profaned before the nations among whom they lived, ¹⁵  before whom I revealed myself by bringing them out of the land of Egypt. ¹⁶ 

Ezekiel 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.

¹ tn Heb “and cut off our name.”

² tn Heb “What will you do for your great name?”

³ tn Heb “for the sake of my name” (so NAB, NASB); NLT “for my own sake.”

⁴ tn Heb “and my praise.” לְמַעַן (lÿma’an, “for the sake of”) is understood by ellipsis (note the preceding line).

⁵ tn Heb “I restrain [myself] concerning you not to cut you off.”

⁶ 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.

⁷ 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.

⁸ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

⁹ 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).

¹⁰ tn Heb “For the sake of your name.”

¹¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹² 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.

¹³ tn Heb “Remember, do not break your covenant with us.”

¹⁴ tn Heb “for the sake of my name.”

¹⁵ tn Heb “before the eyes of the nations in whose midst they were.”

¹⁶ 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.