לֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֙וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו׃
You shall not be partial in judgment: hear out low and high alike. Fear no one,* for judgment is God’s. And any matter that is too difficult for you, you shall bring to me and I will hear it.”
*no one Or “none of the parties.”
(The above rendering and footnote come from the RJPS translation, an adaptation of the NJPS translation. Before accounting for these elements, I will analyze the plain sense of the Hebrew term אִישׁ, by employing a situation-oriented construal as outlined in this introduction, pp. 11–16.)
The construction places אִישׁ as the focal point of a prepositional phrase that is the verb’s complement. This placement evokes a frequent meaning of אִישׁ that resembles an indefinite pronoun, akin to “any potential participant in the situation under discussion.”
In the context of a court case, the denotation of אִישׁ is circumscribed: the parties who define that case; i.e., all interested parties in the dispute. Note that אִישׁ is the prevailing biblical term for the parties to a conflict, especially in jurisprudential settings.
(Given the clause that follows, a contrast with the Deity is also present, but only secondarily, as a retrospective reading.)
Gender is not at issue. As noted in my comment to the previous verse, women are in view.
As for the translation, the NJPS “no man” nowadays overemphasizes masculine gender. Because there is no warrant for rendering in gendered terms, the revised rendering is gender neutral.