Exodus 32:12

32:12 Why ¹  should the Egyptians say, ²  ‘For evil ³  he led them out to kill them in the mountains and to destroy ⁴  them from the face of the earth’? Turn from your burning anger, and relent ⁵  of this evil against your people.

Numbers 14:13-19

14:13 Moses said to the Lord, “When the Egyptians hear ⁶  it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants ⁷  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ⁸  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night. 14:15 If you kill ⁹  this entire people at once, ¹⁰  then the nations that have heard of your fame will say, 14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’ 14:17 So now, let the power of my Lord ¹¹  be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹²  forgiving iniquity and transgression, ¹³  but by no means clearing ¹⁴  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁵  14:19 Please forgive ¹⁶  the iniquity of this people according to your great loyal love, ¹⁷  just as you have forgiven this people from Egypt even until now.”

Deuteronomy 32:26-27

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ¹⁸ 

I want to make people forget they ever existed.

32:27 But I fear the reaction ¹⁹  of their enemies,

for ²⁰  their adversaries would misunderstand

and say, “Our power is great, ²¹ 

and the Lord has not done all this!”’

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 ²²  from the earth. What will you do to protect your great reputation?” ²³ 

Psalms 106:8

106:8 Yet he delivered them for the sake of his reputation, ²⁴ 

that he might reveal his power.

Isaiah 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ²⁵ 

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 48:11

48:11 For my sake alone ²⁶  I will act,

for how can I allow my name to be defiled? ²⁷ 

I will not share my glory with anyone else! ²⁸ 

Jeremiah 14:7

14:7 Then I said, ²⁹ 

“O Lord, intervene for the honor of your name ³⁰ 

even though our sins speak out against us. ³¹ 

Indeed, ³²  we have turned away from you many times.

We have sinned against you.

Jeremiah 14:21

14:21 For the honor of your name, ³³  do not treat Jerusalem ³⁴  with contempt.

Do not treat with disdain the place where your glorious throne sits. ³⁵ 

Be mindful of your covenant with us. Do not break it! ³⁶ 

Ezekiel 20:9

20:9 I acted for the sake of my reputation, ³⁷  so that I would not be profaned before the nations among whom they lived, ³⁸  before whom I revealed myself by bringing them out of the land of Egypt. ³⁹ 

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.

Ephesians 1:6

1:6 to the praise of the glory of his grace ⁴⁰  that he has freely bestowed on us in his dearly loved Son. ⁴¹ 

Ephesians 1:12

1:12 so that we, who were the first to set our hope ⁴²  on Christ, ⁴³  would be to the praise of his glory.

[32:12]  ¹ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ² tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ³ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ⁴ tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ⁵ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[14:13]  ⁶ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[14:14]  ⁷ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ⁸ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[14:15]  ⁹ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ¹⁰ tn Heb “as one man.”

[14:17]  ¹¹ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[14:18]  ¹² tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ¹³ tn Or “rebellion.”

[14:18]  ¹⁴ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ¹⁵ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:19]  ¹⁶ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ¹⁷ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[32:26]  ¹⁸ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

[32:27]  ¹⁹ tn Heb “anger.”

[32:27]  ²⁰ tn Heb “lest.”

[32:27]  ²¹ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[7:9]  ²² tn Heb “and cut off our name.”

[7:9]  ²³ tn Heb “What will you do for your great name?”

[106:8]  ²⁴ tn Heb “his name,” which here stands metonymically for God’s reputation.

[37:35]  ²⁵ tn Heb “for my sake and for the sake of David my servant.”

[48:11]  ²⁶ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ²⁷ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ²⁸ sn See 42:8.

[14:7]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

[14:7]  ³² 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).

[14:21]  ³³ tn Heb “For the sake of your name.”

[14:21]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ³⁵ 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]  ³⁶ tn Heb “Remember, do not break your covenant with us.”

[20:9]  ³⁷ tn Heb “for the sake of my name.”

[20:9]  ³⁸ tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ³⁹ 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.

[1:6]  ⁴⁰ 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]  ⁴¹ 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.

[1:12]  ⁴² tn Or “who had already hoped.”

[1:12]  ⁴³ tn Or “the Messiah.”