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 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 

Deuteronomy 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.

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 ⁵  the rich more than the poor,

because all of them are the work of his hands?

Psalms 82:1-2

Psalm 82 ⁶ 

A psalm of Asaph.

82:1 God stands in ⁷  the assembly of El; ⁸ 

in the midst of the gods ⁹  he renders judgment. ¹⁰ 

82:2 He says, ¹¹  “How long will you make unjust legal decisions

and show favoritism to the wicked? ¹²  (Selah)

Matthew 22:16

22:16 They sent to him their disciples along with the Herodians, ¹³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁴  You do not court anyone’s favor because you show no partiality. ¹⁵ 

Luke 20:21

20:21 Thus ¹⁶  they asked him, “Teacher, we know that you speak and teach correctly, ¹⁷  and show no partiality, but teach the way of God in accordance with the truth. ¹⁸ 

Romans 2:11

2:11 For there is no partiality with God.

Galatians 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 

Ephesians 6:9

6:9 Masters, ²⁴  treat your slaves ²⁵  the same way, ²⁶  giving up the use of threats, ²⁷  because you know that both you and they have the same master in heaven, ²⁸  and there is no favoritism with him.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ²⁹  or free, but Christ is all and in all.

Colossians 3:25

3:25 For the one who does wrong will be repaid for his wrong, ³⁰  and there are no exceptions. ³¹ 

James 2:4

2:4 If so, have you not made distinctions ³²  among yourselves and become judges with evil motives? ³³ 

James 2:9

2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ³⁴ 

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³⁵  do not show prejudice ³⁶  if you possess faith ³⁷  in our glorious Lord Jesus Christ. ³⁸ 

James 1:17

1:17 All generous giving and every perfect gift ³⁹  is from above, coming down ⁴⁰  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴¹ 

[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).

[82:1]  ⁶ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ⁷ tn Or “presides over.”

[82:1]  ⁸ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ⁹ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ¹⁰ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[82:2]  ¹¹ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ¹² tn Heb “and the face of the wicked lift up.”

[22:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[20:21]  ¹⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹⁷ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹⁸ 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.

[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.

[6:9]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:9]  ²⁵ 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]  ²⁶ tn Grk “do the same things to them.”

[6:9]  ²⁷ tn Grk “giving up the threat.”

[6:9]  ²⁸ tn Grk “because of both they and you, the Lord is, in heaven…”

[3:11]  ²⁹ tn See the note on “fellow slave” in 1:7.

[3:25]  ³⁰ tn Grk “that which he did wrong.”

[3:25]  ³¹ 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.

[2:4]  ³² tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

[2:4]  ³³ tn Grk “judges of evil reasonings.”

[2:9]  ³⁴ tn Or “transgressors.”

[2:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³⁶ tn Or “partiality.”

[2:1]  ³⁷ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁸ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:17]  ³⁹ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴⁰ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴¹ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).