Deuteronomy 27:19

KJV

Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.

KJV (with Strong's)

Cursed {H779} be he that perverteth {H5186} the judgment {H4941} of the stranger {H1616}, fatherless {H3490}, and widow {H490}. And all the people {H5971} shall say {H559}, Amen {H543}.

Complete Jewish Bible

"'A curse on anyone who interferes with justice for the foreigner, orphan or widow.'All the people are to say, 'Amen!'

Berean Standard Bible

‘Cursed is he who withholds justice from the foreigner, the fatherless, or the widow.’ And let all the people say, ‘Amen!’

American Standard Version

Cursed be he that wresteth the justice due to the sojourner, fatherless, and widow. And all the people shall say, Amen.

Commentary

### SUMMARY
Deuteronomy 27:19 stands as a solemn declaration within the covenant renewal ceremony, pronouncing a divine curse upon any individual who would corrupt, twist, or deny justice to the most vulnerable members of Israelite society: the resident alien, the orphan, and the widow. This grave pronouncement is met with the collective, binding affirmation of "Amen" from all the people, signifying their communal agreement to uphold this foundational standard of righteousness and to accept the severe consequences of its violation, thereby underscoring God's unwavering commitment to equitable justice for the marginalized.

### CONTEXT
* **Literary Context:** This verse is an integral part of the covenant renewal ceremony detailed in [Deuteronomy 27](/deuteronomy/27 "Deuteronomy 27 - The Covenant Ceremony at Ebal and Gerizim"). Following the instructions for building an altar and writing the Law on stones, the chapter describes a dramatic public ritual involving the tribes standing on Mount Gerizim for blessings and Mount Ebal for curses. Verses 15-26 enumerate twelve curses, each pronounced by the Levites and affirmed by the people with "Amen." These curses primarily target sins that might be committed in secret, such as idolatry (v. 15), dishonoring parents (v. 16), or moving boundary stones (v. 17), emphasizing that God's judgment extends even to hidden transgressions. Verse 19, specifically addressing the perversion of justice for the vulnerable, highlights the foundational importance of social equity within the Mosaic Law, demonstrating that ethical conduct towards the marginalized is not optional but central to covenant faithfulness. It is one of several curses that underscore the community's responsibility for maintaining a just society.
* **Historical & Cultural Context:** In the ancient Near East, the "stranger" (resident alien), "fatherless" (orphan), and "widow" consistently represented the most vulnerable social strata. Lacking the traditional protections of tribal land rights, legal representation, or male family protectors, they were acutely susceptible to exploitation, economic hardship, and judicial abuse. Unlike many surrounding cultures that often neglected or actively exploited such groups, the Mosaic Law consistently and uniquely mandated their protection and care. This emphasis on safeguarding the vulnerable was a radical social ethic, reflecting the very character of Yahweh, who repeatedly identifies Himself as a protector and advocate for the oppressed (e.g., [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Father of the Fatherless and Defender of Widows")). The public recitation of these curses, met with the people's resounding "Amen," served as a powerful pedagogical and communal act, deeply embedding the seriousness of the covenant obligations and fostering a collective sense of responsibility for upholding righteousness and justice throughout the land.
* **Key Themes:** Deuteronomy 27:19 powerfully contributes to several overarching themes prevalent throughout Deuteronomy and the broader Old Testament. Firstly, it underscores the theme of **Divine Justice and Equity**, revealing God's profound and active concern that justice be administered fairly to all, especially those who are weak, voiceless, and easily exploited. Perverting judgment for the vulnerable is presented not merely as a social wrong but as a grave offense against God Himself, a direct violation of His righteous character. Secondly, it highlights the **Protection of the Vulnerable**, a recurring and central motif in the Torah and prophetic literature (e.g., [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Laws Concerning the Vulnerable"); [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Defend the Oppressed")). God's law provides specific, compassionate safeguards for these groups, demonstrating His compassionate nature and His expectation that His people reflect His heart. Thirdly, the collective "Amen" emphasizes **Communal Accountability and Responsibility**. The entire community was bound by the covenant to ensure justice was upheld, making the violation of this principle a corporate failure and a shared burden. Finally, the pronouncement of a **Curse for Injustice** reveals the severe spiritual and temporal consequences of violating God's ethical standards, reinforcing the gravity of such transgressions in the divine economy and the importance of covenant fidelity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Perverteth (Hebrew, _nâṭâh'_):** From H5186, a primitive root meaning "to stretch or spread out; by implication, to bend away (including moral deflection)." In this context, _nâṭâh_ signifies a deliberate turning aside, a twisting, or a distortion of something that should be straight or right. It implies a willful act of corruption, bias, or manipulation within legal or social processes, rather than an accidental error.
* **Judgment (Hebrew, _mishpâṭ'_):** From H4941, properly "a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree." It encompasses the act of judging, the place of judgment, the legal suit, and abstractly, justice itself. When combined with _nâṭâh_, "perverting judgment" means intentionally twisting what is right, fair, or lawful, particularly in a legal or authoritative context, to disadvantage the vulnerable.
* **Stranger (Hebrew, _gêr'_):** From H1616, properly "a guest; by implication, a foreigner; alien, sojourner." A _gêr_ was a resident alien, someone living in Israel who was not a native-born Israelite. They were distinct from a mere transient visitor, often having settled permanently but lacking tribal land inheritance or full legal standing. Their dependence on the hospitality and fair treatment of the host community made them particularly susceptible to exploitation, hence God's repeated commands for their protection.
* **Amen (Hebrew, _ʼâmên'_):** From H543, meaning "sure; abstract, faithfulness; adverb, truly; so be it, truth." This powerful affirmation derives from a root meaning "to be firm," "to be reliable," or "to confirm." When the people collectively declared "Amen" after each curse, they were not merely acknowledging the curse but actively assenting to its justice, affirming their commitment to the covenant, and accepting the consequences should they violate it. It transformed a passive hearing into an active, communal vow, binding them to the terms.

#### Verse Breakdown
* **"Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow."**: This clause pronounces a divine curse, a declaration of God's severe disfavor and judgment, upon anyone who intentionally distorts, denies, or twists justice for the most vulnerable members of society. The "stranger" (resident alien), "fatherless" (orphan), and "widow" are consistently presented in biblical law as the epitome of those without traditional familial, social, or legal protections, making them prime targets for exploitation and abuse. The act of "perverting judgment" signifies a deliberate corruption of legal or social fairness, highlighting the extreme gravity of such an offense in God's eyes, as it directly violates His character of righteousness, justice, and compassion. It underscores that mistreatment of the vulnerable is an affront to God Himself.
* **"And all the people shall say, Amen."**: This crucial second clause underscores the communal and binding aspect of the covenant. The unanimous "Amen" from the entire assembly signifies their collective, active agreement to the terms of the curse. It is a profound affirmation that they understand the gravity of the command, accept the justness of the curse, and commit themselves as a community to uphold justice for the vulnerable. This communal declaration transforms the individual curse into a corporate responsibility, binding every Israelite to the ethical standard and its consequences, thereby fostering a shared accountability for the nation's moral integrity.

#### Literary Devices
Deuteronomy 27:19 employs several potent literary devices to convey its message with force and solemnity. The primary device is the **Curse Formula**, a common feature in ancient Near Eastern treaties and covenants, where specific negative consequences are invoked for covenant violations. Here, the phrase "Cursed be he" serves as a powerful divine pronouncement, acting as a deterrent and a declaration of God's righteous judgment against injustice. The verse also utilizes **Triadic Grouping**, specifically mentioning the "stranger, fatherless, and widow." This triad is a recurring and highly significant motif in biblical literature (e.g., [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Do not afflict the stranger, widow, or fatherless"); [Zechariah 7:10](/zechariah/7-10 "Zechariah 7:10 - Do not oppress the widow or the orphan")) used to represent the epitome of societal vulnerability, emphasizing God's particular and unwavering concern for those without conventional power, voice, or protection. Finally, the **Communal Affirmation** of "Amen" acts as a powerful rhetorical device, transforming a passive reception of the law into an active, binding, and public commitment by the entire nation. This collective vocalization reinforces the shared responsibility and the profound solemnity of the covenant, making every individual complicit in upholding its terms.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:19 is a profound theological statement on the very nature of God and the ethical demands of His covenant with Israel. It reveals that God's justice is not an abstract concept but deeply practical and personal, extending His protective care to the most marginalized members of society. The perversion of justice against the vulnerable is not merely a social wrong but a direct affront to God's character, His righteous rule, and His compassionate heart. This verse underscores the foundational biblical principle that true worship and faithfulness are inextricably linked to ethical conduct, particularly compassion and equity for the oppressed. It establishes a divine standard for legal and social equity, demonstrating that God champions those who cannot champion themselves. The communal "Amen" further emphasizes that upholding justice is not an individual option but a corporate obligation, binding the entire community to righteous living and accountability before a holy God.

* [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Do not afflict the stranger, widow, or fatherless")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.")
* [James 1:27](/james/1-27 "James 1:27 - Pure and undefiled religion before God is to visit orphans and widows in their affliction")

### REFLECTION AND APPLICATION
Deuteronomy 27:19 remains profoundly relevant for believers today, serving as a timeless mandate for justice and compassion in all societies. It challenges us to critically examine how we, both individually and corporately, treat the most vulnerable in our contemporary world. The "stranger, fatherless, and widow" represent all those who are marginalized, voiceless, or lack conventional protections—including refugees, immigrants, the economically disadvantaged, the elderly, children, victims of abuse, and those navigating complex legal or social systems without adequate support. This verse calls us to actively resist any form of "perverting judgment," whether through systemic injustices, personal biases, or passive neglect. It demands that we not only refrain from actively harming the vulnerable but also that we proactively advocate for their rights, ensure equitable access to resources, and champion the creation of systems that protect rather than exploit. The communal "Amen" reminds us that this is not a solitary task but a shared responsibility for the entire body of Christ, urging the church and broader society to embody God's heart for justice and mercy, ensuring that no one is denied their rightful due or subjected to oppression.

#### Questions for Reflection
* **In what subtle or overt ways might "judgment" be "perverted" against vulnerable groups in my community or society today?**
* **How can I, or my church community, actively "say Amen" to God's call for justice for the marginalized in practical, tangible ways?**
* **What specific vulnerable groups in my local or global context need their "judgment" defended, and what concrete steps can I take to advocate for them and ensure their equitable treatment?**

### FAQ
**Why does God specifically mention the "stranger, fatherless, and widow" so often in the Old Testament?**

Answer: God consistently highlights the "stranger" (resident alien), "fatherless" (orphan), and "widow" because these three groups were universally recognized in ancient Near Eastern societies as the most vulnerable. They typically lacked the traditional social safety nets of family land, male protection, and tribal affiliation, making them acutely susceptible to exploitation, poverty, and injustice. By repeatedly commanding their protection and care (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God loves the sojourner, giving him food and clothing")), God reveals His unique character as a righteous and compassionate defender of the oppressed, setting Israel apart from surrounding nations that often neglected or abused such individuals. This emphasis also served as a powerful reminder to Israel of their own history as "strangers" in Egypt (e.g., [Exodus 23:9](/exodus/23-9 "Exodus 23:9 - Do not oppress a sojourner, for you know the heart of a sojourner, having been sojourners in the land of Egypt")), fostering empathy and ethical responsibility.

**What is the significance of "all the people shall say, Amen" in this context?**

Answer: The collective "Amen" (meaning "so be it" or "truly") is profoundly significant because it transforms a divine pronouncement into a communal covenantal affirmation. It signifies that the entire Israelite nation, not just its leaders, was actively agreeing to the terms of the curse and, by extension, to the covenant's demands for justice. This public, unanimous declaration bound every individual to uphold the law, making the protection of the vulnerable a shared responsibility. It was a solemn vow, acknowledging the justness of God's judgment and accepting the consequences of disobedience, thereby fostering a deep sense of corporate accountability for the nation's ethical conduct and its faithfulness to God's righteous standards (cf. [Nehemiah 8:6](/nehemiah/8-6 "Nehemiah 8:6 - The people's Amen to Ezra's blessing")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:19 finds its ultimate and profound fulfillment in Jesus Christ, who perfectly embodies God's unwavering commitment to justice and compassion for the vulnerable. While the curse highlights humanity's pervasive failure to uphold divine justice, Christ perfectly fulfilled the Law, never perverting judgment but always championing the marginalized. His earthly ministry was characterized by deep identification with the "stranger, fatherless, and widow," as He healed the sick, fed the hungry, and welcomed the outcast, demonstrating God's heart for the "least of these" (e.g., [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The King's judgment of the nations")). Crucially, Jesus Himself became the ultimate "cursed one" on the cross, taking upon Himself the curse of the Law for our transgressions (e.g., [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ redeemed us from the curse of the law")), thereby redeeming us from the penalty of our own failures to uphold justice and enabling us, through faith, to live righteously and pursue justice. His teachings consistently called His followers to prioritize the needs of the vulnerable (e.g., [Luke 14:13-14](/luke/14-13-14 "Luke 14:13-14 - Invite the poor, crippled, lame, and blind")), demonstrating that true piety involves active love and defense of the oppressed. The Church, as the body of Christ, is called to continue this mission, living out the "Amen" of God's justice by actively seeking righteousness and compassion for all, especially those without a voice, until Christ returns to establish His perfect kingdom of justice and peace (e.g., [Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No more crying or pain in the new heavens and new earth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 10:18

He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

Deuteronomy 24:17

Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Exodus 22:21

Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Exodus 22:24

And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

Proverbs 17:23

¶ A wicked [man] taketh a gift out of the bosom to pervert the ways of judgment.

Psalms 82:2

How long will ye judge unjustly, and accept the persons of the wicked? Selah.