Psalms 25:7

25:7 Do not hold against me ¹  the sins of my youth ²  or my rebellious acts!

Because you are faithful to me, extend to me your favor, O Lord! ³ 

Psalms 69:13

69:13 O Lord, may you hear my prayer and be favorably disposed to me! ⁴ 

O God, because of your great loyal love,

answer me with your faithful deliverance! ⁵ 

Psalms 79:8-9

79:8 Do not hold us accountable for the sins of earlier generations! ⁶ 

Quickly send your compassion our way, ⁷ 

for we are in serious trouble! ⁸ 

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

For the sake of your glorious reputation, ⁹  rescue us!

Forgive our sins for the sake of your reputation! ¹⁰ 

Daniel 9:18

9:18 Listen attentively, ¹¹  my God, and hear! Open your eyes and look on our desolated ruins ¹²  and the city called by your name. ¹³  For it is not because of our own righteous deeds that we are praying to you, ¹⁴  but because your compassion is abundant.

Ephesians 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 

Ephesians 2:7-8

2:7 to demonstrate in the coming ages ¹⁷  the surpassing wealth of his grace in kindness toward ¹⁸  us in Christ Jesus. 2:8 For by grace you are saved ¹⁹  through faith, ²⁰  and this is not from yourselves, it is the gift of God;

[25:7]  ¹ tn Heb “do not remember,” with the intention of punishing.

[25:7]  ² sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.

[25:7]  ³ tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”

[69:13]  ⁴ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ⁵ tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

[79:8]  ⁶ 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]  ⁷ tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

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

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

[79:9]  ¹⁰ tn Heb “your name.”

[9:18]  ¹¹ tn Heb “turn your ear.”

[9:18]  ¹² tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹³ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ¹⁴ tn Heb “praying our supplications before you.”

[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.

[2:7]  ¹⁷ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹⁸ tn Or “upon.”

[2:8]  ¹⁹ tn See note on the same expression in v. 5.

[2:8]  ²⁰ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.