sense means. (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24) Xyʹlon also occurs in the Greek Septuagint at Ezra 6:11, where it speaks of a single beam or timber on which a lawbreaker was to be impaled.

The New World Translation, therefore, faithfully conveys to the reader this basic idea of the Greek text by rendering stau·rosʹ as “torture stake,” and the verb stau·roʹo as “impale,” that is, to fasten on a stake or pole. In this way there is no confusion of stau·rosʹ with the traditional ecclesiastical crosses. (See TORTURE STAKE.) The matter of one man like Simon of Cyrene bearing a torture stake, as the Scriptures say, is perfectly reasonable, for if it was six inches (15 centimeters) in diameter and twelve feet (3.6 meters) long, it probably weighed little more than a hundred pounds (45 kilograms).—Mark 15:21.

Note what W. E. Vine says on this subject: “STAUROS (====) denotes, primarily, an upright pale or stake. On such malefactors were nailed for execution. Both the noun and the verb stauroō, to fasten to a stake or pale, are originally to be distinguished from the ecclesiastical form of a two beamed cross.” Greek scholar Vine then mentions the Chaldean origin of the two-piece cross and how it was adopted from the pagans by Christendom in the third century C.E. as a symbol of Christ’s impalement.—A Comprehensive Dictionary of the Original Greek Words with their Precise Meanings for English Readers, 1948, Vol. I, pp. 256, 257.

FIGURATIVE USAGE

Not only do the Scriptures bear thorough witness concerning the physical impalement of the Lord Jesus Christ (1 Cor. 1:13, 23; 2:2; 2 Cor. 13:4; Rev. 11:8); they also speak of impalement in a figurative, metaphorical sense, as at Galatians 2:20. Christians have had their old personality put to death through Christ’s impalement. (Rom. 6:6) “Moreover, those who belong to Christ Jesus impaled the flesh together with its passions and desires,” Paul writes, adding that through Christ “the world has been impaled to me and I to the world.”—Gal. 5:24; 6:14.

Apostates in effect “impale the Son of God afresh for themselves and expose him to public shame,” doing so by their Judaslike rebellion against God’s arrangement for salvation.—Heb. 6:4-6.

IMPARTIALITY

Freedom from bias or favoritism; fairness. The Hebrew and Greek words used in the Bible for “partial” or “partiality” have the sense of viewing and judging from the outward appearance; respect of persons. Impartiality, therefore, is a matter of not letting the person or that which appears materially, such as his position, wealth, power or other influence, or a bribe (or, on the other hand, sentimentality for a poor person) sway one’s judgment or actions in favor of the individual. Impartiality sees that all are treated in harmony with what is fair and just, according to what each deserves and needs.—Prov. 3:27.

JEHOVAH IMPARTIAL

Jehovah says that he “treats none with partiality nor accepts a bribe.” (Deut. 10:17; 2 Chron. 19:7) The apostle Peter said, when God sent him to declare the good news to the uncircumcised Gentile Cornelius: “For a certainty I perceive that God is not partial, but in every nation the man that fears him and works righteousness is acceptable to him.”—Acts 10:34, 35; Rom. 2:10, 11.

Jehovah, the Creator and Supreme One, cannot be challenged on his decisions and actions. He can do as he pleases with what he has created, and does not owe anyone anything. (Rom. 9:20-24; 11:33-36; Job 40:2) He deals with individuals or groups, even nations, according to his purpose and his own appointed time. (Acts 17:26, 31) Nevertheless, God is impartial. He rewards each one, not according to his outward appearance or possessions, but according to what he is and what he does. (1 Sam. 16:7; Ps. 62:12; Prov. 24:12) His Son Jesus Christ follows the same impartial course.—Matt. 16:27.

Not partial toward Israel

Some persons have held that Jehovah dealt partially by using and favoring Israel as his people of ancient times. However, an honest examination of his dealings with Israel will reveal that such charge is erroneous. Jehovah chose and dealt with Israel, not because of their greatness and numbers, but because of his love and appreciation for the faith and loyalty of his friend Abraham, their forefather. (Jas. 2:23) Also, he was long-suffering toward them because he had placed his name upon them. (Deut. 7:7-11; Ezek. 36:22; Deut. 29:13; Ps. 105:8-10) While obedient, Israel was blessed above the nations not having the Law. When Israel was disobedient, God was patient and merciful, punishing them, nevertheless. And though their position was a favored one, they were under weightier responsibility before God because of bearing God’s name and because they were under the Law. For the Law carried curses against the one breaking it. It is written: “Cursed is the one who will not put the words of this law in force by doing them.” (Deut. 27:26) The Jews, by violating the Law, came under this curse, which was in addition to their condemnation as offspring of sinful Adam. (Rom. 5:12) Therefore, to redeem the Jews from this special disability, Christ had, not only to die, but to die on a torture stake, as the apostle Paul argues at Galatians 3:10-13.

Thus, God exercised no partiality toward Israel. God was using Israel with the blessing of all nations in view. (Gal. 3:14) By this means God was actually working toward the benefit of people of all nations in his due time. In harmony with this, the apostle remarks: “Is he the God of the Jews only? Is he not also of people of the nations? Yes, of people of the nations also, if truly God is one, who will declare circumcised people righteous as a result of faith and uncircumcised people righteous by means of their faith.” (Rom. 3:29, 30) Furthermore, in the ancient Jewish commonwealth, men from other nations could come under God’s favor and blessing by worshiping Jehovah the God of Israel and keeping his law, as did the Gibeonites, the Nethinim (“given ones”) and many alien residents.—Josh. 9:3, 27; 1 Ki. 8:41-43; Ezra 8:20; Num. 9:14.

Although patient and merciful, receiving Israel back when they repented, Jehovah finally cast them off as his name people. (Luke 13:35; Rom. 11:20-22) The apostle’s statement applies here: “He will render to each one according to his works: . . . wrath and anger, tribulation and distress, upon the soul of every man who works what is injurious, of the Jew first and also of the Greek; but glory and honor and peace for everyone who works what is good, for the Jew first and also for the Greek. For there is no partiality with God.”—Rom. 2:6-11.

So, while a superficial, short-range view of God’s dealings might appear to reveal partiality, the deeper, long-range view brings to light marvelous impartiality and justice beyond anything man could have conceived. How finely he worked out matters so that all mankind would have opportunity to receive his favor and life!—Isa. 55:8-11; Rom. 11:33.

Not partial toward David

As Jehovah told Moses, he is a God who will by no means give exemption from punishment for wrongdoing. (Ex. 34:6, 7; Col. 3:25) Even in the case of his beloved servant David, with whom Jehovah had made a covenant for the kingdom, God made no exception. He punished David severely for his sins. After David’s sin against God in the affair of Bathsheba and her husband Uriah, Jehovah told him: “Here I am raising up against you calamity out of your own house; and I will take your wives under your own eyes and give them to your fellow man, and