Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.

Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor.

Thou shalt not do that which is unjust, nor judge unjustly. Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice.

Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the lowly, nor honour the person of the great; in righteousness shalt thou judge thy neighbour.

'Ye do not do perversity in judgment; thou dost not lift up the face of the poor, nor honour the face of the great; in righteousness thou dost judge thy fellow.

Do no wrong in your judging: do not give thought to the position of the poor, or honour to the position of the great; but be a judge to your neighbour in righteousness.

Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour.

You shall not do what is unjust, nor shall you judge unjustly. You shall not consider the reputation of the poor, nor shall you honor the countenance of the powerful. Judge your neighbor justly.

Non facies iniquitatem in judicio, non suscipies faciem pauperis, neque honorabis causam magni: in justitia judicabis proximum tuum.

Ye shall do no unrighteousness in judgment,.... This is said with respect to judges and witnesses, as Aben Ezra notes; that the one should not bear false witness in a court of judicature to the perversion of justice, and the other should not pronounce an unrighteous sentence, justifying the wicked and condemning the righteous:
thou shalt not respect the person of the poor; that is, in judgment, or in a court of judicature, when a cause of his is brought before it; though privately his person may be respected, and he relieved in his distress as a poor man; but in a court of justice his person and character as a poor man are not to be regarded; the cause is not to be given either for him or against him on that account, without regard to the justice and equity of it; he may be pitied in other respects but in a cause between him and another, even a rich man, not pity, but justice, must take place; see Gill on Exodus 23:3,
nor honour the person of the mighty; not fear to put him to shame and blushing, by giving the cause against him, if he is in the wrong; his riches, his grandeur, his honour, must not came into any account, or have any weight or influence on the court to pervert justice: the Jewish writers, particularly Maimonides (z) suggest that there was to be no difference between a rich man and a poor man while their cause was trying; that they were to be clothed either both in a rich habit, or both in a mean one; and that their posture was to be alike, whether sitting or standing; as well as that no favour should be shown to one more than to another; as that one might have liberty to speak as much and as long as he pleased, and the other bid to be short; or the one be spoken tenderly to, and the other harshly:
but in righteousness shall thou judge thy neighbour; be he rich or poor, doing justice to both, and showing no partiality to either; see Proverbs 18:5.
(z) Hilchot Sanhedrin, c. 21. sect. 1, 2, 3.

In judgment, i.e., in the administration of justice, they were to do no unrighteousness: neither to respect the person of the poor (πρόσωπον λαμβάνειν, to do anything out of regard to a person, used in a good sense in Genesis 19:21, in a bad sense here, namely, to act partially from unmanly pity); nor to adorn the person of the great (i.e., powerful, distinguished, exalted), i.e., to favour him in a judicial decision (see at Exodus 23:3).

The poor - So as through pity to him to give an unrighteous sentence.