Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Leviticus 19:15

Justice, Love, and Propriety

19:15 “‘You ¹  must not deal unjustly in judgment: ²  you must neither show partiality to the poor nor honor the rich. ³  You must judge your fellow citizen fairly. ⁴ 

Deuteronomy 1:17

1:17 They ⁵  must not discriminate in judgment, but hear the lowly ⁶  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Deuteronomy 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,

Deuteronomy 10:2

10:2 I will write on the tablets the same words ⁷  that were on the first tablets you broke, and you must put them into the ark.”

Deuteronomy 14:14

14:14 every raven after its species,

Deuteronomy 14:2

14:2 For you are a people holy ⁸  to the Lord your God. He ⁹  has chosen you to be his people, prized ¹⁰  above all others on the face of the earth.

Deuteronomy 19:7

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

Job 34:19

34:19 who shows no partiality to princes,

and does not take note of ¹¹  the rich more than the poor,

because all of them are the work of his hands?

Job 37:24

37:24 Therefore people fear him,

for he does not regard all the wise in heart.” ¹² 

Luke 20:21

20:21 Thus ¹³  they asked him, “Teacher, we know that you speak and teach correctly, ¹⁴  and show no partiality, but teach the way of God in accordance with the truth. ¹⁵ 

Acts 10:34

10:34 Then Peter started speaking: ¹⁶  “I now truly understand that God does not show favoritism in dealing with people, ¹⁷ 

Romans 2:11

2:11 For there is no partiality with God.

Ephesians 6:9

6:9 Masters, ¹⁸  treat your slaves ¹⁹  the same way, ²⁰  giving up the use of threats, ²¹  because you know that both you and they have the same master in heaven, ²²  and there is no favoritism with him.

Ephesians 6:1

6:1 Children, ²³  obey your parents in the Lord ²⁴  for this is right.

Ephesians 1:17

1:17 I pray that ²⁵  the God of our Lord Jesus Christ, the Father of glory, ²⁶  may give you spiritual wisdom and revelation ²⁷  in your growing knowledge of him, ²⁸ 

Jude 1:16

1:16 These people are grumblers and ²⁹  fault-finders who go ³⁰  wherever their desires lead them, ³¹  and they give bombastic speeches, ³²  enchanting folks ³³  for their own gain. ³⁴ 

[19:15]  ¹ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ² tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ³ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ⁴ tn Heb “In righteousness you shall judge your fellow citizen.”

[1:17]  ⁵ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ⁶ tn Heb “the small,” but referring to social status, not physical stature.

[10:2]  ⁷ sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

[14:2]  ⁸ tn Or “set apart.”

[14:2]  ⁹ tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[14:2]  ¹⁰ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[34:19]  ¹¹ 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).

[37:24]  ¹² sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.

[20:21]  ¹³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹⁴ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[6:9]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:9]  ¹⁹ 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]  ²⁰ tn Grk “do the same things to them.”

[6:9]  ²¹ tn Grk “giving up the threat.”

[6:9]  ²² tn Grk “because of both they and you, the Lord is, in heaven…”

[6:1]  ²³ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ²⁴ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[1:17]  ²⁵ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ²⁶ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ²⁷ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ²⁸ tn Grk “in the knowledge of him.”

[1:16]  ²⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ³⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ³² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ³³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ³⁴ tn Or “to their own advantage.”