Psalms 26:10

Translation
King James Version
In whose hands is mischief, and their right hand is full of bribes.
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KJV (with Strong's)
In whose hands H3027 is mischief H2154, and their right hand H3225 is full H4390 of bribes H7810.
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Complete Jewish Bible
In their hands are evil schemes; their right hands are full of bribes.
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Berean Standard Bible
in whose hands are wicked schemes, whose right hands are full of bribes.
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American Standard Version
In whose hands is wickedness, And their right hand is full of bribes.
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World English Bible Messianic
in whose hands is wickedness, their right hand is full of bribes.
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Geneva Bible (1599)
In whose handes is wickednes, and their right hand is full of bribes.
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Young's Literal Translation
In whose hand is a wicked device, And their right hand is full of bribes.
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See also
Deuteronomy 16:191 Samuel 8:3Exodus 23:8Psalms 52:2Psalms 10:14Matthew 26:3Matthew 26:4
In the KJVVerse 14,284 of 31,102

Study This Verse

SUMMARY

Psalms 26:10 presents a stark and vivid portrayal of the moral corruption of the wicked, from whom the psalmist, King David, fervently seeks to distinguish himself. This verse depicts individuals whose actions are not merely misguided but are fundamentally rooted in malicious intent and driven by illicit gain, specifically through the pervasive practice of bribery. It serves as a powerful contrast to David's earnest prayer for divine examination and vindication, underscoring his unwavering commitment to integrity and purity in the sight of God, in deliberate opposition to those whose very hands are instruments of evil and injustice.

CONTEXT

  • Literary Context: Psalm 26 is a fervent prayer of King David, characterized by a plea for divine vindication and an assertion of his personal integrity before God. Throughout the psalm, David invites God to scrutinize his heart and motives, declaring his blameless walk and unwavering trust. Verses 9 and 10 specifically delineate the character of the wicked individuals David desires to avoid and from whom he seeks separation. He prays, "Gather not my soul with sinners, nor my life with bloody men" in Psalms 26:9, immediately preceding this verse's vivid description of their profound corruption. This verse thus functions as a powerful justification for David's plea, highlighting the moral chasm between his chosen path of righteousness and the pervasive evil he observes. The entire psalm builds upon this stark contrast, emphasizing David's deliberate choice to separate himself from those who practice deceit and wickedness, as he states earlier, "I have not sat with vain persons, neither will I go in with dissemblers" in Psalms 26:4.
  • Historical & Cultural Context: The historical backdrop for this psalm is the ancient Near East, likely during David's reign, a period where issues of justice, governance, and moral conduct were critically important for societal stability. Bribery, as explicitly mentioned in this verse, was a deeply entrenched and destructive problem within ancient legal and administrative systems. It routinely led to the perversion of justice, the oppression of the vulnerable, and the erosion of public trust. The imagery of the "right hand" is particularly significant in ancient cultures, symbolizing power, action, authority, and often, the means of livelihood or influence. Thus, a "right hand full of bribes" powerfully conveys that the very instrument of a person's power and their method of operation are thoroughly tainted by illicit payments. The Mosaic Law, foundational to Israelite society, contained explicit and severe prohibitions against bribery, recognizing its corrosive impact on the covenant community and its direct affront to God's righteous character (e.g., Exodus 23:8; Deuteronomy 16:19). This verse therefore reflects a lament over a persistent societal ill that a righteous king like David would naturally condemn and seek to distance himself from.
  • Key Themes: Psalms 26:10 significantly contributes to several overarching themes within Psalm 26 and the broader biblical narrative. It starkly illuminates the theme of Corruption and Injustice, directly addressing the systemic misuse of power and influence for dishonest gain, which inevitably leads to the subversion of justice and fair dealings. The term "mischief" further emphasizes Moral Depravity, pointing to an inherent wickedness and malicious intent behind the actions of these individuals, indicating that their deeds are not accidental but stem from a corrupt heart. By portraying the wicked in such vivid and condemning terms, David reinforces the central biblical theme of the Contrast between the Righteous and the Wicked, a pervasive motif throughout the Psalms and wisdom literature, which delineates the divergent paths, characters, and ultimate destinies of those who walk with God versus those who embrace evil. Finally, while not explicitly stated in this verse, the surrounding context of David's prayer for vindication implicitly relies on the theme of Divine Justice, trusting that God will ultimately distinguish between the righteous and the wicked, and render judgment according to their deeds, a confidence echoed in Psalms 7:8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mischief (Hebrew, zimmâh', H2154): The Hebrew word זִמָּה (zimmâh), derived from a root meaning "to plan," signifies a deliberate and often heinous plan or scheme, especially one that is morally corrupt or lewd. It denotes premeditated evil, malicious intent, or a morally depraved design. This is not a casual error but a calculated act of wickedness, often implying a deliberate perversion of justice or morality. Its use here underscores the deep-seated, intentional corruption of the individuals David describes.
  • Hands (Hebrew, yâd', H3027): The Hebrew word יָד (yâd) is a primitive term for "hand," often used figuratively to denote power, agency, means, or control. In this context, "in whose hands is mischief" implies that their very actions, their daily dealings, and the methods by which they operate are inherently tainted by evil intent. It suggests that wickedness is not merely something they encounter, but something they actively wield and embody as an instrument.
  • Bribes (Hebrew, shachad', H7810): The Hebrew word שֹׁחַד (shachad) specifically refers to a donation, gift, or payment given to corrupt judgment or to illicitly influence a decision, typically within a legal, administrative, or official capacity. It denotes an unlawful payment designed to sway a person in authority to act dishonestly or unjustly. The presence of shachad highlights a systemic corruption of the justice system and public office, where decisions are bought and sold rather than based on truth and righteousness.

Verse Breakdown

  • "In whose hands [is] mischief": This clause powerfully illustrates the active and pervasive engagement of the wicked in evil. The "hands" serve as a potent symbol of human agency, action, and the means by which one operates in the world. To state that "mischief" is "in their hands" conveys that their very deeds, their daily conduct, and their chosen methods are inherently tainted by evil intent and corrupt practices. It suggests a deliberate, habitual, and deeply ingrained involvement in wickedness, indicating that their actions are not accidental but flow from a corrupt inner disposition.
  • "and their right hand is full of bribes": This second clause specifies and intensifies the nature of their corruption. The "right hand" (Hebrew: yâmîyn) often carries significant symbolic weight in biblical and ancient Near Eastern contexts, representing strength, power, authority, and decisive action. To say it is "full of bribes" means that their primary means of exercising power, their influence, and their ability to act are saturated with illicit payments and dishonest dealings. This vivid imagery emphasizes that their corruption is not incidental but is the very substance and method of their operation, particularly in contexts where their decisions might impact others, such as in legal, judicial, or administrative capacities, leading to the perversion of justice.

Literary Devices

Psalms 26:10 employs several potent Literary Devices to convey its message with striking clarity and impact. The most prominent is Imagery, which creates a vivid mental picture of hands literally "full" of mischief and bribes. This concrete image powerfully communicates the overwhelming and pervasive nature of the corruption, suggesting that their wickedness is not merely an occasional act but a defining characteristic. This is further enhanced by Metonymy or Synecdoche, where "hands" and "right hand" stand in for the entire person and their actions. By focusing on these specific body parts, the psalmist signifies that the very being and conduct of these individuals are defined by their depravity and corrupt practices. The structure of the verse also demonstrates clear Synonymous Parallelism, where the second clause ("and their right hand is full of bribes") reiterates, specifies, and intensifies the general idea presented in the first clause ("In whose hands [is] mischief"). Both clauses convey the same core message of profound and active corruption, thereby amplifying the psalmist's condemnation of the wicked.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 26:10 profoundly connects to the broader biblical understanding of divine justice, human righteousness, and the pervasive nature of sin. It underscores God's absolute abhorrence for corruption, the perversion of justice, and any act that undermines truth and equity, reflecting a divine standard that demands integrity in all human dealings. The imagery of hands "full of bribes" speaks not merely to isolated acts of wrongdoing but to the systemic and embodied nature of sin, where individuals not only commit specific transgressions but embody a lifestyle of moral compromise and exploitation. This verse powerfully reinforces the biblical call for believers to embody a counter-cultural righteousness, separating themselves from the practices of the world that undermine truth, equity, and the well-being of the vulnerable. It implicitly trusts in God's ultimate sovereignty to expose and judge such wickedness, aligning seamlessly with the consistent prophetic tradition that vehemently condemns those who oppress the poor, pervert justice, and seek dishonest gain for personal advantage.

REFLECTION AND APPLICATION

Psalms 26:10 serves as a timeless and challenging mirror, inviting believers to engage in a profound examination of the integrity of their own hands and hearts. In a world frequently characterized by ethical compromises, the pursuit of dishonest gain, and the subtle allure of expediency over righteousness, this verse calls us to live lives marked by unwavering honesty, transparency, and moral courage. It challenges us to actively resist both the overt and insidious temptations to compromise our values for personal advantage, whether in our professional dealings, financial matters, academic pursuits, or even in the nuances of our interpersonal relationships. Like David, we are called to be discerning about our associations, not in a spirit of judgmental isolation, but to ensure that our closest companionships do not lead us astray into patterns of behavior that contradict God's righteous standards. Ultimately, this verse encourages us to place our unwavering trust in God's ultimate justice, knowing with certainty that He sees all deeds, both hidden and overt, and will bring all things to light. This divine oversight should profoundly motivate us to align our lives with His perfect will, striving for integrity in every facet of our existence.

Questions for Reflection

  • How does the vivid imagery of "hands full of mischief and bribes" challenge my own integrity in daily life, particularly in areas where I might be tempted to compromise for personal gain or convenience?
  • In what specific ways might I be tempted to seek personal advantage or convenience through dishonest, ethically questionable, or even subtly manipulative means?
  • How can I actively promote justice, transparency, and integrity within my sphere of influence—whether in my workplace, community, or family—rather than passively tolerating or inadvertently participating in corruption?
  • What does it truly mean to "discern associations" in a way that is both biblically wise and pastorally loving, avoiding harmful influences while still engaging with the world for the sake of Christ and His kingdom?

FAQ

What is the significance of "hands" and "right hand" in this verse?

Answer: The "hands" in this verse symbolize human agency, action, and the means by which individuals operate and exert influence in the world. To say that "mischief" is "in their hands" implies that their very deeds, their daily conduct, and their chosen methods are inherently corrupt and driven by malicious intent. The "right hand" specifically carries additional symbolic weight in biblical and ancient Near Eastern contexts, often representing strength, power, authority, and decisive action. Therefore, to state that their "right hand is full of bribes" signifies that their primary means of exercising power, their influence, and their ability to make decisions are saturated with illicit payments and dishonest dealings. This paints a powerful picture of systemic corruption where their very capacity to act is tainted and perverted.

How does this verse relate to the Mosaic Law?

Answer: This verse strongly echoes and reinforces the fundamental principles found throughout the Mosaic Law, which explicitly and repeatedly forbade bribery. Passages like Exodus 23:8 declare, "And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of the righteous." Similarly, Deuteronomy 16:19 commands, "You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous." Psalms 26:10 highlights the persistent presence of such sin despite divine prohibition, demonstrating humanity's enduring struggle with corruption and the timeless nature of God's unwavering standards of righteousness and justice.

Does this Psalm imply that David was perfectly sinless?

Answer: No, David's fervent plea for vindication in Psalms 26 is not a claim of absolute sinless perfection. Rather, it is a declaration of his general walk of integrity, his sincere commitment to God's ways, and his deliberate separation from the specific, systemic evils of the wicked described in this verse. David seeks vindication based on his righteous intent and his avoidance of their particular forms of corruption (mischief and bribery), not on an absence of all sin in his life. The Bible consistently teaches that "all have sinned and fall short of the glory of God" (Romans 3:23). David's integrity here is presented as relative to the pervasive wickedness he condemns, appealing to God's justice to distinguish between his heart's desire for righteousness and the deliberate depravity of the ungodly.

CHRIST-CENTERED FULFILLMENT

While David's earnest plea for integrity in Psalms 26:10 highlights his sincere desire for righteousness and separation from corruption, it ultimately serves as a profound foreshadowing of the perfect, unblemished integrity of Jesus Christ. David's hands, though often instruments of God's will, were at times stained by human sin and frailty. In stark contrast, the hands of Christ were never "full of mischief" or "bribes." Instead, His hands were instruments of divine power, compassionately healing the sick (Matthew 8:3), tenderly blessing children (Mark 10:16), and ultimately stretched out on the cross in perfect, sacrificial obedience to the Father's redemptive will (Philippians 2:8). Jesus consistently and unequivocally condemned the very corruption, hypocrisy, and perversion of justice that David lamented, challenging those who sought dishonest gain and oppressed the vulnerable (Matthew 23:25-28). Through His sinless life, His atoning death, and His glorious resurrection, Christ provides the ultimate vindication and the true path to purity for all humanity. Believers are not justified by their own flawed integrity, but by being clothed in His perfect righteousness (2 Corinthians 5:21), enabling them to walk in newness of life, freed from the dominion of mischief and the alluring power of bribes, as they strive by the Spirit to imitate His blameless character (Ephesians 4:22-24).

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Commentary on Psalms 26 verses 6–12

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

In these verses,

I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God's ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, Psa 26:6-8.

1.He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God's altar. "I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome." This is like that (Co1 11:28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: "I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God." See Psa 24:3, Psa 24:4. (2.) Actual preparation. It alludes to the ceremony of the priests' washing when they went in to minister, Exo 30:20, Exo 30:21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands, Deu 21:6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (Joh 13:10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens - almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.

2.He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. "I will compass it; I will be among the crowds that do compass it, among the thickest of them." David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God's altars and could find time for that attendance. Note, (1.) All God's people will be sure to wait on God's altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon, Heb 13:10. (2.) It is a pleasant sight to see God's altar compassed and to see ourselves among those that compass it.

3.In all his attendance on God's ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God's honor dwelt (Psa 26:8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God's wondrous works. God's gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.

4.He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: "Lord, thou knowest how dearly I have loved the habitation of thy house (Psa 26:8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells." David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God's altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See Sa1 20:27. "But, Lord," says he, "though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there." Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father's honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.

II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (Psa 26:9, Psa 26:10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. "They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?" 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job 34:14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (Sa1 25:29), or bound in the bundle of tares for the fire, Mat 13:30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.

III. David, with a holy humble confidence, commits himself to the grace of God, Psa 26:11, Psa 26:12. 1. He promises that by the grace of God he would persevere in his duty: "As for me, whatever others do, I will walk in my integrity." Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: "Redeem me out of the hands of my enemies, and be merciful to me, living and dying." Be we ever so confident of our integrity, yet still we must rely upon God's mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: "My foot stands in an even place, where I shall not stumble and whence I shall not fall." This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–12. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 26
"In whose hands is wickedness." Destroy me not then with the ungodly and the men of blood, whose works are wicked. "Their right hand is full of gifts" [Psalm 26:10]. And that which was given them to obtain eternal salvation, they have converted into the receiving this world's gifts, "supposing that godliness is a trade." [1 Timothy 6:5]
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.
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