Yesaya 43:25

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

your sins I do not remember.

Yesaya 48:9-11

48:9 For the sake of my reputation ¹  I hold back my anger;

for the sake of my prestige ²  I restrain myself from destroying you. ³ 

48:10 Look, I have refined you, but not as silver;

I have purified you ⁴  in the furnace of misery.

48:11 For my sake alone ⁵  I will act,

for how can I allow my name to be defiled? ⁶ 

I will not share my glory with anyone else! ⁷ 

Ulangan 32:27

32:27 But I fear the reaction ⁸  of their enemies,

for ⁹  their adversaries would misunderstand

and say, “Our power is great, ¹⁰ 

and the Lord has not done all this!”’

Yehezkiel 20:9

20:9 I acted for the sake of my reputation, ¹¹  so that I would not be profaned before the nations among whom they lived, ¹²  before whom I revealed myself by bringing them out of the land of Egypt. ¹³ 

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 ¹⁴  which you profaned among the nations where you went.

Efesus 1:6

1:6 to the praise of the glory of his grace ¹⁵  that he has freely bestowed on us in his dearly loved Son. ¹⁶ 

Efesus 1:14

1:14 who is the down payment ¹⁷  of our inheritance, until the redemption of God’s own possession, ¹⁸  to the praise of his glory.

[48:9]  ¹ tn Heb “for the sake of my name” (so NAB, NASB); NLT “for my own sake.”

[48:9]  ² tn Heb “and my praise.” לְמַעַן (lÿma’an, “for the sake of”) is understood by ellipsis (note the preceding line).

[48:9]  ³ tn Heb “I restrain [myself] concerning you not to cut you off.”

[48:10]  ⁴ tc The Hebrew text has בְּחַרְתִּיךָ (bÿkhartikha, “I have chosen you”), but the Qumran scroll 1QIsa^a reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.

[48:11]  ⁵ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ⁶ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ⁷ sn See 42:8.

[32:27]  ⁸ tn Heb “anger.”

[32:27]  ⁹ tn Heb “lest.”

[32:27]  ¹⁰ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[20:9]  ¹¹ tn Heb “for the sake of my name.”

[20:9]  ¹² tn Heb “before the eyes of the nations in whose midst they were.”

[20:9]  ¹³ 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.

[36:22]  ¹⁴ 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.

[1:6]  ¹⁵ 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]  ¹⁶ 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.

[1:14]  ¹⁷ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  sn Down payment. The Greek word ἀρραβών (arrabwn) denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God (it is used also in 2 Cor 1:22 and 5:5). In the “already – not yet” scheme of the NT the possession of the Spirit now by believers (“already”) can be viewed as a guarantee that God will give them the balance of the promised blessings in the future (“not yet”).

[1:14]  ¹⁸ tn Grk “the possession.”