For Yahweh your God, he is God of gods, and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons, nor takes reward.
⛓ Read Deuteronomy 10 forward — the whole chapter and its afterlife →Where this passage surfaces again, sorted by the strength of the link. Each kind of reuse — formal quotation, deliberate allusion, faint echo, figural pattern — carries its own mark. Follow any reference to read it in place.
Quotation1
A formal citation — high verbal volume, often introduced by a saying-formula.
'For Yahweh your God, he is God of gods and Lord of lords.' The doxology's title 'King of kings, and Lord of lords' (v.15) directly takes up this Deuteronomic confession of God's supremacy over all powers. The clearest verbal source for the title.
High confidenceAllusion9
A deliberate verbal borrowing without a citation formula.
'The God of gods... who is not partial and takes no bribe' is the locus classicus for 'judges impartially, without respect of persons' (1:17). Distinctive 'shows no partiality' formula; high thematic coherence.
High confidence'God doesn't show favoritism' (ou prosopolemptes) directly restates the Deuteronomic confession that God 'regards not persons (does not lift the face) nor takes a bribe.' Distinctive theological formula; the basis for the whole Gentile-inclusion argument. High volume and coherence.
High confidence"There is no partiality" reproduces the Deuteronomic confession that God is not partial and takes no bribe, the OT root of the no-respect-of-persons formula. High coherence: divine impartiality grounds the just recompense of the wrongdoer (v.25); strong recurrence of this attribute across the law and prophets.
High confidenceThe assurance that the heavenly Master shows 'no partiality' (prosopolempsia, 6:9) draws on the LXX formula 'God... does not show partiality' (ou thaumazei prosopon). Volume is high via the distinctive divine-impartiality idiom; Paul applies the courtroom maxim to dissolve master/slave status before God.
High confidence'God doesn't show partiality to man' (v.6) closely echoes the Deuteronomic formula that God 'is not partial and takes no bribe.' Recurrence is strong across the OT (2 Chronicles 19:7; Job 34:19), and the coherence with Paul's leveling of Jew and Gentile standing is exact.
High confidence'The LORD your God is God of gods and Lord of lords' — primary OT source for the Lamb as 'Lord of lords.' Divine title transferred to the Lamb. Hays: distinctive divine title, recurrence at Rev 19:16. LXX Deut 10:17.
High confidence'the LORD your God is God of gods and Lord of lords' (LXX theos ton theon kai kyrios ton kyrion) - the foundational 'Lord of lords' title, near-verbatim source for Rev 19:16. Verbal volume high.
High confidence2:11 'there is no partiality with God' echoes Deut 10:17, 'God of gods... who shows no partiality (ou thaumazei prosopon) and takes no bribe' — the classic OT divine-impartiality formula underwriting Jew-and-Greek equality before judgment.
High confidenceMasters must treat slaves 'justly and fairly, knowing that you also have a Master in heaven' — the appeal grounds earthly authority in the impartial heavenly Judge. Deut 10:17 names God as 'God of gods and Lord of lords' who 'is not partial and takes no bribe,' the standard text for divine impartiality that levels the master/slave relation. Volume is high on the theme of God showing no partiality; coherence is strong with Paul's recurring 'no partiality' (Eph 6:9 reflex) rooted in this OT motif.
Medium confidenceEcho1
A fainter, low-volume reuse, carried by recurrence or thematic coherence.
"The LORD your God is God of gods and Lord of lords" stands behind Paul's concession in v.5 that there are "many gods and many lords" while affirming the one God and one Lord. The god-of-gods/lord-of-lords formula frames the polemic of relative vs. true deity. Echo, since Paul redeploys rather than cites it.
Medium confidence