Ayub 34:19

34:19 who shows no partiality to princes,

and does not take note of ¹  the rich more than the poor,

because all of them are the work of his hands?

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ²  “I now truly understand that God does not show favoritism in dealing with people, ³ 

Roma 2:11

2:11 For there is no partiality with God.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁴ Therefore ⁵  you are without excuse, ⁶  whoever you are, ⁷  when you judge someone else. ⁸  For on whatever grounds ⁹  you judge another, you condemn yourself, because you who judge practice the same things.

Pengkhotbah 1:17

1:17 So I decided ¹⁰  to discern the benefit of ¹¹  wisdom and knowledge over ¹²  foolish behavior and ideas; ¹³ 

however, I concluded ¹⁴  that even ¹⁵  this endeavor ¹⁶  is like ¹⁷  trying to chase the wind! ¹⁸ 

[34:19]  ¹ 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).

[10:34]  ² 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]  ³ 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.

[2:1]  ⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁷ tn Grk “O man.”

[2:1]  ⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁹ tn Grk “in/by (that) which.”

[1:17]  ¹⁰ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹¹ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹² tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹³ 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]  ¹⁴ tn Heb “I know.”

[1:17]  ¹⁵ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ¹⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

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

[1:17]  ¹⁸ tn Heb “striving of wind.”