For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.

For my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another.

For mine own sake, for mine own sake, will I do it; for how should my name be profaned? and I will not give my glory unto another.

For My sake, for Mine own sake, I do it, For how is it polluted? And Mine honour to another I give not.

For my own sake, even for my own sake, will I do it: for how should my name be polluted? and I will not give my glory to another.

For myself, even because of my name, I will do it; for I will not let my name be shamed; and my glory I will not give to another.

Propter me, propter me faciam; nam quomodo profanabitur nomen meum? Et gloriam meam alteri non dabo.

For my own sake. He repeats the same statement which he had formerly made, but adds a question, such as Hebrew writers are wont to employ, when they speak of what is absurd, "Is it possible that my name should be profaned?" And I will not give my glory to another. This second clause is added for the purpose of exposition; and therefore Isaiah, by multiplying the forms of expression, now adorns that which he had formerly expressed in a few words, and elevates his style. Nor is it a mere explanation of the former statement, but rather an adornment in order to confirm it the more. By these words he means that men do all that lies in their power to "profane the name of God," and to convey "his glory to another," but that the Lord, by his wonderful providence, meets this evil, and causes his glory to remain unabated. Although, therefore, by our fault we abandon the glory of God, yet he will preserve it, while he shall be our protector. Hence we derive wonderful consolation, that God connects our salvation with his own glory, as we have already pointed out on other passages. I will not give. That is, "I will not suffer my glory to be taken from me." This would have happened, if the God of Israel had been mocked on account of the ruin and destruction of the people; as wicked men, when the people of God were oppressed, were wont to taunt them with blasphemies of this sort, "Where is their God?" (Psalm 79:10.) Moses also assigned a familar reason why the Lord was unwilling to destroy the whole nation. "Lest perhaps," says he, "their enemies should claim it for themselves, and say, It is our lofty hand, and not the Lord, that hath done all this." (Deuteronomy 32:27.) And indeed, when the Lord, by exhibiting tokens of his anger, strikes terror into believers, there remains no refuge but this, that he will remember his adoption, so as not to expose his sacred name to the curses of wicked men. Nor did the Prophet, by these words, merely exhort his people to gratitude, that they might acknowledge that it was exclusively through the grace of God that they were preserved; but he held out to believers a ground of supplication, and a shield by which they might resist despair. [1]

Footnotes

1 - "Mais pareillement a mis une priere en la bouche, et un bouclier au bras des fideles pour resister a la tentation." "But at the same time put a prayer into the mouth, and a shield on the arms, of believers, for resisting temptation."

For mine own sake - (See Isaiah 48:9). The expression here is repeated to denote emphasis. He had thrown them into the furnace of affliction on his own account, that is, in order that his own name should not be profaned by their irreligion and idolatry, and that the glory which was due to him should not be given to idols.
For how should my name be polluted? - The sense is, that it would be inconsistent with his perfections to see his name profaned without endeavoring to correct and prevent it; and in order to this, that he brought these afflictions upon them. They had profaned his name by their irreligion and hypocrisy. In order to correct this evil, and to prevent it in future, he had brought these national judgments on them, and removed them to Babylon. The doctrine here taught is, that when the conduct of God's professed people is such as to dishonor God, and to make his name a subject of reproach with the wicked, he will visit them with heavy judgments. He cannot indulge them in a course of life which will reflect dishonor on his own name.
And I will not give my glory unto another - (See the notes at Isaiah 42:8). The sense here is this. The Jews had, as a nation, been prone to ascribe to idols that which was due to God alone. To correct this, and to make an effectual reform, he had removed them to Babylon, and doomed them to a long and painful captivity there. It may be added that the punishment was effectual, and that their long trial in Babylon served entirely to correct all their idolatrous propensities as a nation.

For how should my name be polluted "For how would my name be blasphemed" - The word שמי shemi, my name, is dropped out of the text; it is supplied by a MS. which has שמי shemi; and by the Septuagint, ὁτι το εμον ονομα βεβηλουται. The Syriac and Vulgate get over the difficulty, by making the verb in the first person; that I may not be blasphemed.

For my own sake, [even] for my own sake, will I do [it]: for how should [my name] (n) be profaned? (o) and I will not give my glory to another.
(n) God joins the salvation of his with his own honour: so that they cannot perish, but his glory would be diminished, as in (Deuteronomy 32:27).
(o) Read (Isaiah 42:8).

For mine own sake, even for mine own sake, will I do it,.... Defer his anger, not cut off his people and destroy them, but redeem and save them: this, in the literal sense, respects the redemption and deliverance of the Jews by Cyrus from the Babylonish captivity; which the Lord did, not for any deserts of theirs, but for the sake of his own honour and glory; or, as the Targum,
"for my name, and for my word;''
which is repeated here again and again for the confirmation of it, and that it might be more observed. In the mystical sense, it respects redemption and salvation by Christ, of which the former was typical:
for how should my name be polluted? blasphemed and evil spoken of among the nations of the world; who would be ready to say, that either the Lord did not love his people, and was not mercifully disposed towards them; or that he could not save them, and that their hands, or their gods, were mightier than he; see Deuteronomy 32:26.
and I will not give my glory to another; to another people, as the Targum, or to another god; See Gill on Isaiah 42:8.

how should my name--MAURER, instead of "My name" from Isaiah 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Isaiah 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Ezekiel 20:9)?
not give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.

It - This great work of delivering my people out of Babylon. Name - If I should not deliver my people, my name would be profaned and blasphemed. Glory - I will not give any colour to idolaters, to ascribe the divine nature and properties, to idols, as they would do if I did not rescue my people out of their hands in spite of their idols.