Deuteronomy 27 19

Deuteronomy 27:19 kjv

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

Deuteronomy 27:19 nkjv

'Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.' "And all the people shall say, 'Amen!'

Deuteronomy 27:19 niv

"Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow." Then all the people shall say, "Amen!"

Deuteronomy 27:19 esv

"'Cursed be anyone who perverts the justice due to the sojourner, the fatherless, and the widow.' And all the people shall say, 'Amen.'

Deuteronomy 27:19 nlt

'Cursed is anyone who denies justice to foreigners, orphans, or widows.' And all the people will reply, 'Amen.'

Deuteronomy 27 verses

Deuteronomy 27 19 Meaning

Deuteronomy 27:19 declares a divine curse upon any who subvert the justice owed to the vulnerable members of society: the stranger, the fatherless, and the widow. This is an emphatic pronouncement affirming God's strong advocacy for those without traditional familial or societal protection, and highlights that acts of injustice against them bring severe divine disfavor. The unified "Amen" from the people signifies their solemn agreement to uphold this principle and acknowledge the righteousness of the curse.

Deuteronomy 27 19 Context

Deuteronomy 27 presents a solemn covenant renewal ceremony. After entering the Promised Land, the tribes of Israel were to gather at Mount Gerizim and Mount Ebal. Six tribes would stand on Gerizim to pronounce blessings, and six on Ebal to pronounce curses. Verses 15-26 detail twelve specific curses to be proclaimed from Mount Ebal, each to be affirmed by the people with a resounding "Amen." These curses highlight fundamental ethical and religious violations of the Mosaic Law, emphasizing actions done secretly, acts that corrupt the social order, and those that specifically exploit the powerless. Deuteronomy 27:19 is part of this series, underscoring the vital importance of impartial justice, particularly for the most vulnerable, within Israelite society. The act of reciting and affirming these curses served to bind the entire community to the covenant's moral standards.

Deuteronomy 27 19 Word analysis

• Cursed (ארוּר – ’arur): This Hebrew word denotes a state of separation from divine blessing and protection, implying a severe condemnation. It is not merely a human wish but a pronouncement from God that invokes consequences for covenant violation. Its repetition in Deuteronomy 27 (e.g., v. 15, 16, 17, etc.) underscores the seriousness of the condemned acts.
• be he (implicit): Refers to anyone who commits the specified offense, indicating personal responsibility and the direct application of divine judgment.
• that perverteth (מַטֶּה – maṭṭeh): This verb means "to turn aside," "to deflect," or "to distort." It speaks of intentional action that twists or redirects justice away from its rightful course. It implies corruption or deliberate misuse of authority, position, or influence. It is not mere error but an act of moral obliquity.
• the judgment (מִשְׁפָּט – mišpaṭ): This term signifies justice, legal rights, due process, or equitable treatment. It represents what is right, proper, and lawful according to God's standards. To "pervert the judgment" means to deny, twist, or deny a just outcome for someone.
• of the stranger (גֵּר – gēr): A "stranger" or "sojourner" was a non-Israelite residing among the Israelites, lacking inherited land rights and clan protections. They were vulnerable, often dependent on the community's hospitality and justice. The Law frequently emphasized compassion for the ger, remembering Israel's own past as sojourners in Egypt (Deut 10:19).
• fatherless (יָתוֹם – yatōm): Refers to an orphan, particularly a child who has lost their father, who was typically the provider and protector in ancient patriarchal society. The fatherless were inherently disadvantaged and susceptible to exploitation. God consistently identifies as their protector.
• and widow (אַלְמָנָה – ’almānāh): A woman whose husband has died. Widows in ancient society, without male head of household, were extremely vulnerable economically and socially. Their welfare was a key indicator of a society's righteousness and compassion.
• And all the people shall say, Amen (וְאָמַר כָּל־הָעָם אָמֵן – we’amar kol-ha‘am ’amen):
  • all the people: This signifies unanimous and collective affirmation, binding the entire community to the truth and consequence of the curse.
  • shall say, Amen: ’amen means "so be it," "truly," or "let it be affirmed." It is a powerful liturgical and contractual affirmation. Here, it denotes full assent and agreement to the divine curse, acknowledging its justice and placing the responsibility for upholding righteousness on every individual. It also serves as a warning that participation in injustice brings the agreed-upon curse.

Deuteronomy 27 19 Bonus section

The inclusion of "stranger, fatherless, and widow" is a recurring triad throughout the Law and the Prophets (e.g., Deut 10:18; Zech 7:10; Mal 3:5). This consistent grouping emphasizes their collective representation of those utterly dependent on divine and communal compassion, whose treatment is a barometer of a society's faithfulness to God. Perverting their judgment often occurred through judicial corruption, false witness, or exploiting their economic vulnerability. This curse implicitly speaks to all forms of social injustice and economic exploitation that victimize the weak. The Amen not only signifies agreement with the curse but also serves as a self-imprecation: "Let this curse fall on me if I fail to uphold this justice." This profound theological and legal dimension made the Amen a powerful deterrent and a sacred commitment.

Deuteronomy 27 19 Commentary

Deuteronomy 27:19 is a cornerstone statement on divine justice, reflecting God's unwavering concern for the most defenseless in society. The specific targets of this curse – the stranger, the fatherless, and the widow – represent groups often marginalized and easily exploited due to their lack of inherent societal power, protection, or established support systems. God identifies profoundly with these individuals, proclaiming Himself as their ultimate Advocate and Protector. Perverting justice for them is not merely a legal misstep; it is a direct affront to God's character and a severe breach of the covenant, which requires a society founded on equity and compassion.

The severity of the curse (’arur) highlights that such acts of injustice carry profound spiritual and communal consequences, cutting one off from divine blessing. The phrase "perverteth the judgment" implies a deliberate, conscious distortion of what is right, demonstrating a corrupt heart rather than an accidental mistake. The universal affirmation, "And all the people shall say, Amen," signifies that every member of the covenant community understands, agrees with, and pledges to uphold this divine standard of justice. This collective affirmation transforms the curse into a binding communal oath, emphasizing that neglect or active oppression of the vulnerable is a sin against God and against the very fabric of their covenant society. This commitment echoes through prophetic literature and is reaffirmed in the New Testament as integral to genuine faith, particularly in the call for true religion found in the book of James. It’s a call to both individual integrity and systemic justice for the vulnerable.