Deuteronomy 27:19

Translation
King James Version
Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
Ask
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.
Ask
Complete Jewish Bible
"'A curse on anyone who interferes with justice for the foreigner, orphan or widow.'All the people are to say, 'Amen!'
Ask
Berean Standard Bible
‘Cursed is he who withholds justice from the foreigner, the fatherless, or the widow.’ And let all the people say, ‘Amen!’
Ask
American Standard Version
Cursed be he that wresteth the justice due to the sojourner, fatherless, and widow. And all the people shall say, Amen.
Ask
World English Bible Messianic
‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’
Ask
Geneva Bible (1599)
Cursed be he that hindreth the right of the stranger, the fatherles, and the widow: And all the people shall say: So be it.
Ask
Young's Literal Translation
`Cursed is he who is turning aside the judgment of fatherless, sojourner, and widow, --and all the people have said, Amen.
Ask
See also
Deuteronomy 10:18Deuteronomy 24:17Malachi 3:5Exodus 22:21Exodus 22:24Proverbs 17:23Psalms 82:2
In the KJVVerse 5,605 of 31,102

Study This Verse

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. 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). 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; Isaiah 1:17). 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', 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', 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', 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', 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; Zechariah 7:10) 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.

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), 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), 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 (Nehemiah 8:6).

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). 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), 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), 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).

Copy as

Commentary on Deuteronomy 27 verses 11–26

I. II. Main points1. 2. Sub-points

When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do (Deu 11:29, Deu 11:30), and therefore the appointment here begins somewhat abruptly, Deu 27:12. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called Gerizim and the other Ebal. On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said Amen; then the contrary blessing was pronounced, "Blessed is he that doth not so or so," and then those that stood on the side, and at the foot, of Mount Gerizim, said Amen. This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves.

I. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,. 1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal (Deu 27:12, Deu 27:13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Gal 4:31. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen - "Happy art thou, O Israel, and mayest thou ever be so;" but then the curses come in as exceptions from the general rule, and we know exceptio firmat regulam - the exception confirms the rule. Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads. 3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless (Deu 10:8), the priests did it daily, Num 6:23. But they must separate between the precious and the vile; they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse. 4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Mat 5:3, etc. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen to the curses? (1.) It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. Those who do such things deserve to fall and lie under the curse. (3.) It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things." We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to walk in God's law Neh 10:29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them."

II. Let us now observe what are the particular sins against which the curses are here denounced.

1.Sins against the second commandment. This flaming sword is set to keep that commandment first, Deu 27:15. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, it is an abomination to the Lord, even though it be not set up in public, but in a secret place, - though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God.

2.Against the fifth commandment, Deu 27:16. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be put to death, Exo 21:15, Exo 21:17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.

3.Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, Deu 27:17. See Deu 19:14. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, Deu 27:18. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, Mat 15:14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, Deu 27:19. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges.

4.Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, Deu 27:20, Deu 27:22, Deu 27:23. These crimes not only exposed men to the sword of the magistrate (Lev 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, Deu 27:21.

5.Against the sixth commandment. Two of the worst kinds of murder are here specified: - (1.) Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but smites him secretly (Deu 27:24), as by poison or otherwise, when he sees not who hurts him. See Psa 10:8, Psa 10:9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, Deu 27:25. See Psa 15:5.

6.The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, Deu 27:26. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, Psa 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal 3:10. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say Amen, owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not redeemed us from the curse of the law, by being made a curse for us.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–26. Public domain.
Copy as
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER NINE
[Daniel 9:11] "'And (the curse) has come upon us drop by drop.'" That is, Thou hast not poured out upon us all of Thy wrath, for we should not have been able to bear it, but Thou hast poured forth a mere droplet of Thy fury, in order that we might return unto Thee once we have been immeshed in Thy snare.

"'The malediction and the curse which were written in the book of Moses, the servant of God...'" In Deuteronomy we read the curses and blessings of the Lord (Deuteronomy 27:11-28:14), which were afterwards uttered in Mount Gerizim and Ebal upon the righteous and upon the sinners.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Deuteronomy 27:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.