Deuteronomy 1:17

1:17 They ¹  must not discriminate in judgment, but hear the lowly ²  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 1:2

1:2 Now it is ordinarily an eleven-day journey ³  from Horeb ⁴  to Kadesh Barnea ⁵  by way of Mount Seir. ⁶ 

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 ⁷  the rich more than the poor,

because all of them are the work of his hands?

Proverbs 18:5

18:5 It is terrible ⁸  to show partiality ⁹  to the wicked, ¹⁰ 

by depriving ¹¹  a righteous man of justice.

Galatians 2:6

2:6 But from those who were influential ¹²  (whatever they were makes no difference to me; God shows no favoritism between people ¹³ ) – those influential leaders ¹⁴  added ¹⁵  nothing to my message. ¹⁶ 

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

[1:17]  ² tn Heb “the small,” but referring to social status, not physical stature.

[1:2]  ³ sn An eleven-day journey was about 140 mi (233 km).

[1:2]  ⁴ sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

[1:2]  ⁵ sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.

[1:2]  ⁶ sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”

[34:19]  ⁷ 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).

[18:5]  ⁸ tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[18:5]  ⁹ tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.

[18:5]  ¹⁰ tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).

[18:5]  ¹¹ tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.

[2:6]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.