Ulangan 10:17

10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,

Ulangan 16:19

16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort ¹  the words of the righteous. ² 

Ulangan 16:2

16:2 You must sacrifice the Passover animal ³  (from the flock or the herd) to the Lord your God in the place where he ⁴  chooses to locate his name.

Ulangan 19:7

19:7 Therefore, I am commanding you to set apart for yourselves three cities.

Ayub 34:19

34:19 who shows no partiality to princes,

and does not take note of ⁵  the rich more than the poor,

because all of them are the work of his hands?

Amsal 24:23-24

Further Sayings of the Wise

24:23 These sayings also are from the wise:

To show partiality ⁶  in judgment is terrible: ⁷ 

24:24 The one who says to the guilty, ⁸  “You are innocent,” ⁹ 

peoples will curse him, and nations will denounce ¹⁰  him.

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹¹  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹²  You do not court anyone’s favor because you show no partiality. ¹³ 

Lukas 20:21

20:21 Thus ¹⁴  they asked him, “Teacher, we know that you speak and teach correctly, ¹⁵  and show no partiality, but teach the way of God in accordance with the truth. ¹⁶ 

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ¹⁷  “I now truly understand that God does not show favoritism in dealing with people, ¹⁸ 

Galatia 2:6

2:6 But from those who were influential ¹⁹  (whatever they were makes no difference to me; God shows no favoritism between people ²⁰ ) – those influential leaders ²¹  added ²²  nothing to my message. ²³ 

Galatia 6:7-8

6:7 Do not be deceived. God will not be made a fool. ²⁴  For a person ²⁵  will reap what he sows, 6:8 because the person who sows to his own flesh ²⁶  will reap corruption ²⁷  from the flesh, ²⁸  but the one who sows to the Spirit will reap eternal life from the Spirit.

Efesus 6:9

6:9 Masters, ²⁹  treat your slaves ³⁰  the same way, ³¹  giving up the use of threats, ³²  because you know that both you and they have the same master in heaven, ³³  and there is no favoritism with him.

Kolose 3:25

3:25 For the one who does wrong will be repaid for his wrong, ³⁴  and there are no exceptions. ³⁵ 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Pengkhotbah 1:17

1:17 So I decided ³⁶  to discern the benefit of ³⁷  wisdom and knowledge over ³⁸  foolish behavior and ideas; ³⁹ 

however, I concluded ⁴⁰  that even ⁴¹  this endeavor ⁴²  is like ⁴³  trying to chase the wind! ⁴⁴ 

[16:19]  ¹ tn Heb “twist, overturn”; NRSV “subverts the cause.”

[16:19]  ² tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

[16:2]  ³ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ⁴ tn Heb “the Lord.” See note on “he” in the previous verse.

[34:19]  ⁵ tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

[24:23]  ⁶ tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”

[24:23]  ⁷ tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[24:24]  ⁸ tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked – righteous” (cf. KJV, ASV, NAB, NASB) or “innocent – guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

[24:24]  ⁹ tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.

[24:24]  ¹⁰ tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).

[22:16]  ¹¹ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ¹² sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ¹³ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[20:21]  ¹⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹⁵ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹⁶ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[10:34]  ¹⁷ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹⁸ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[2:6]  ¹⁹ tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.

[2:6]  ²⁰ tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).

[2:6]  ²¹ tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.

[2:6]  ²² tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.

[2:6]  ²³ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.

[6:7]  ²⁴ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ²⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:8]  ²⁶ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ²⁷ tn Or “destruction.”

[6:8]  ²⁸ tn See the note on the previous occurrence of the word “flesh” in this verse.

[6:9]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:9]  ³⁰ tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.

[6:9]  ³¹ tn Grk “do the same things to them.”

[6:9]  ³² tn Grk “giving up the threat.”

[6:9]  ³³ tn Grk “because of both they and you, the Lord is, in heaven…”

[3:25]  ³⁴ tn Grk “that which he did wrong.”

[3:25]  sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.

[3:25]  ³⁵ tn The Greek word used here is προσωπολημψία (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.

[1:17]  ³⁶ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ³⁷ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁸ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁹ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ⁴⁰ tn Heb “I know.”

[1:17]  ⁴¹ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ⁴² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁴ tn Heb “striving of wind.”