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.

Ezekiel 20:22

20:22 But I refrained from doing so, ¹  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.

Ezekiel 36:21-22

36:21 I was concerned for my holy reputation ²  which the house of Israel profaned among the nations where they went.

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 ³  which you profaned among the nations where you went.

Ezekiel 39:7

39:7 “‘I will make my holy name known in the midst of my people Israel; I will not let my holy name be profaned anymore. Then the nations will know that I am the Lord, the Holy One of Israel. ⁴ 

Exodus 32:12

32:12 Why ⁵  should the Egyptians say, ⁶  ‘For evil ⁷  he led them out to kill them in the mountains and to destroy ⁸  them from the face of the earth’? Turn from your burning anger, and relent ⁹  of this evil against your people.

Numbers 14:13-25

14:13 Moses said to the Lord, “When the Egyptians hear ¹⁰  it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants ¹¹  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ¹²  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 ¹³  this entire people at once, ¹⁴  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 ¹⁵  be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹⁶  forgiving iniquity and transgression, ¹⁷  but by no means clearing ¹⁸  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁹  14:19 Please forgive ²⁰  the iniquity of this people according to your great loyal love, ²¹  just as you have forgiven this people from Egypt even until now.”

14:20 Then the Lord said, “I have forgiven them as you asked. ²²  14:21 But truly, as I live, ²³  all the earth will be filled with the glory of the Lord. 14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ²⁴  me now these ten times, ²⁵  and have not obeyed me, ²⁶  14:23 they will by no means ²⁷  see the land that I swore to their fathers, nor will any of them who despised me see it. 14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ²⁸  will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) ²⁹  Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”

Deuteronomy 9:28

9:28 Otherwise the people of the land ³⁰  from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” ³¹ 

Deuteronomy 32:26-27

The Weakness of Other Gods

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

I want to make people forget they ever existed.

32:27 But I fear the reaction ³³  of their enemies,

for ³⁴  their adversaries would misunderstand

and say, “Our power is great, ³⁵ 

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 ³⁶  from the earth. What will you do to protect your great reputation?” ³⁷ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ³⁸  Achan son of Carmi, son of Zabdi, ³⁹  son of Zerah, from the tribe of Judah, stole some of the riches. ⁴⁰  The Lord was furious with the Israelites. ⁴¹ 

Joshua 12:22

12:22 the king of Kedesh (one),

the king of Jokneam near Carmel (one),

[20:22]  ¹ tn Heb “drew my hand back.” This idiom also occurs in Lam 2:8 and Ps 74:11.

[36:21]  ² tn Heb “name.”

[36:22]  ³ 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.

[39:7]  ⁴ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[32:12]  ⁵ 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]  ⁶ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “as one man.”

[14:17]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “rebellion.”

[14:18]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:20]  ²² tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[14:21]  ²³ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:22]  ²⁴ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ²⁵ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ²⁶ tn Heb “listened to my voice.”

[14:23]  ²⁷ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:24]  ²⁸ tn Heb “seed.”

[14:25]  ²⁹ sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.

[9:28]  ³⁰ tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.

[9:28]  ³¹ tn Or “wilderness” (so KJV, NASB, NRSV, NLT).

[32:26]  ³² 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]  ³³ tn Heb “anger.”

[32:27]  ³⁴ tn Heb “lest.”

[32:27]  ³⁵ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[7:9]  ³⁶ tn Heb “and cut off our name.”

[7:9]  ³⁷ tn Heb “What will you do for your great name?”

[7:1]  ³⁸ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ³⁹ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁴⁰ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁴¹ tn Heb “the anger of the Lord burned against the sons of Israel.”