Deuteronomy 16:19 · Bible study
Deuteronomy 16:19 Commentary: When Bribery Blinds the Wise
Hebrew · 8 what the commentators say
Meaning in one sentence
Why even the wise need protection from bribery: a study of Deuteronomy 16:19 and the biblical call for impartial justice.
Research Summary
- Meaning: God commands judges to refuse bribes and show no partiality, because bribery corrupts even the wise and the righteous.
- Key words: תַטֶּה 'turn aside, pervert'; פָּנִים 'faces, partiality'; שֹׁחַד 'bribe'; יְעַוֵּר 'blinds' (Piel); סַלֵּף 'pervert, twist' (Piel).
- Main debate: No significant debate on meaning; the verse is consistently read as a call to impartial justice, echoing Exodus 23:8.
- Theological theme: God's character as the impartial judge (Deu 10:17) is the foundation for human justice.
- Best use: Teaching on justice, leadership integrity and the subtle corruption of bribery.
Translation Comparison
BSB Berean Standard Bible 2020
Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.
WEB World English Bible 2000
You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous.
KJV King James Version 1769
Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.
ASV American Standard Version 1901
Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe; for a bribe doth blind the eyes of the wise, and pervert the words of the righteous.
YLT Young's Literal Translation 1898
Thou dost not turn aside judgment; thou dost not discern faces, nor take a bribe, for the bribe blindeth the eyes of the wise, and perverteth the words of the righteous.
Darby Darby Bible 1890
Thou shalt not wrest judgment; thou shalt not respect persons, neither take a bribe; for the bribe blindeth the eyes of the wise, and perverteth the words of the righteous.
Douay-Rheims Douay-Rheims Bible 1899
And not go aside to either part. Thou shalt not accept person nor gifts: for gifts blind the eyes of the wise, and change the words of the just.
Translations in other languages (10 available)
No tuerzas el derecho; no hagas acepción de personas, ni tomes soborno; porque el soborno ciega los ojos de los sabios, y pervierte las palabras de los justos.
Não distorças o direito; não faças acepção de pessoas, nem tomes suborno; porque o suborno cega os olhos dos sábios, e perverte as palavras dos justos.
Tu ne porteras atteinte à aucun droit, tu n’ auras point égard à l’ apparence des personnes, et tu ne recevras point de présent, car les présents aveuglent les yeux des sages et corrompent les paroles des justes.
Du sollst das Recht nicht beugen und sollst auch keine Person ansehen noch Geschenke nehmen; denn die Geschenke machen die Weisen blind und verkehren die Sachen der Gerechten.
Gij zult het gericht niet buigen; gij zult het aangezicht niet kennen; ook zult gij geen geschenk nemen; want het geschenk verblindt de ogen der wijzen, en verkeert de woorden der rechtvaardigen.
Non pervertirai il diritto, non avrai riguardi personali, e non accetterai donativi, perché il donativo acceca gli occhi de’ savi e corrompe le parole de’ giusti.
Nie będziesz podwracał sądu, ani będziesz miał względu na osobę, i daru brać nie będziesz; albowiem dar zaślepia oczy mądrych, a podwraca słowa sprawiedliwych.
не извращай закона, не смотри на лица и не бери даров, ибо дары ослепляют глаза мудрых и превращают дело правых;
不可 屈枉 正直；不可 看 人的外貌。也不可 受 賄賂；因為 賄賂 能叫智慧人 的眼 變瞎了，又能顛倒 義人 的話。
You are not to be moved in your judging by a man's position, you are not to take rewards; for rewards make the eyes of the wise man blind, and the decisions of the upright false.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 16:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators uniformly read this verse as a charge to judges, part of Moses' instructions for establishing a judicial system in Canaan (Deu 16:18-20). Gill and Wesley note that 'wrest judgment' means passing an unjust sentence, while 'respecting persons' refers to favoritism based on wealth, status or relationship. The three prohibitions form a unified call for impartial judgment. The second half of the verse, as Cambridge observes, closely parallels Exodus 23:8. Scholars agree on the point the main interpretive question presses: the verse names what makes bribery uniquely destructive. It corrupts not the morally weak but the 'wise' (חֲכָמִים, those skilled in judgment) and the 'righteous' (צַדִּיקִם, those committed to doing right). Wesley renders the effect plainly: a bribe 'biasseth his mind, that he cannot discern between right and wrong.' The danger is not that bad people will be bribed, but that bribery undoes the very qualities, wisdom and righteousness, that fit a person to judge.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse plainly commands judges to refuse bribes and show no partiality, grounded in the observation that bribery corrupts even those who are wise and righteous.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who is addressed by this command? | The verse directs judges in their official capacity to uphold impartial justice. | Some commentators (noted by Cambridge, citing Steuernagel) argue that v. 19 addresses the whole people, not only appointed judges, suggesting the entire community bears responsibility for justice. Others see it as directed strictly to judicial officers. |
| The nature of the 'wise' and 'righteous' | Both terms describe people of character and competence. | Some readings take 'wise' (חֲכָמִים) as specifically skilled judges and 'righteous' (צַדִּיקִם) as law-abiding citizens. Others interpret them as general descriptions of anyone with wisdom and moral standing. |
| The relationship to Exodus 23:8 | This verse depends on the earlier law and reinforces its teaching. | Whether it functions as a direct quotation, an intentional adaptation for a new settled context, or an independent formulation of a shared tradition. |
| The force of the warning 'blinds ... perverts' | Bribery seriously corrupts judgment, even among good people. | Whether the verse presents bribery as inevitably corrupting anyone who takes it, or as a vulnerability that must be guarded against with active vigilance. |
Historical & Cultural Context
The verse belongs to a larger section (Deu 16:18-17:13) that addresses Israel's need for a permanent judicial system after entering Canaan. During Moses' lifetime, he served as the supreme judge, guided directly by God, with subordinate judges handling routine cases at Sinai (Exodus 18:13-26). But as Barnes notes, now that Moses 'was to be withdrawn, and the people would soon be scattered up and down the land of Canaan, regular and permanent provision must be made for civil and social order and good government.'
Keil and Delitzsch explain that the earlier system worked while Israel was 'united in one camp and had Moses for a leader.' After the conquest, the people would live scattered among towns and villages. They would need local courts. The law commands appointing 'judges and officers in all your gates' (Deu 16:18). City gates served as the public space where legal proceedings took place. Matthew Henry notes that this brought justice 'to their doors, that it might be more expeditious and less expensive.'
The three prohibitions in verse 19 answer a practical problem. In any human system of justice, pressures to show favoritism or accept payments inevitably arise. The surrounding culture accepted bribery as normal. This verse draws a sharp line. As Cambridge observes, the verse is a 'close, but not exact, quotation from' the earlier law in Exodus 23:8. Israel's justice system was to reflect God's own character: Deuteronomy 10:17 declares that God 'doesnt respect persons or take bribes.' Human judges were to imitate the divine judge they served.
Textual Notes
The supplied sources note no significant textual variants for Deuteronomy 16:19. The Masoretic Text is stable across manuscript traditions. Cambridge observes that the verse is 'a close, but not exact, quotation from' Exodus 23:8, suggesting the tradition was adapted to its new context rather than copied mechanically.
Reception History
Jewish tradition took this verse with deep seriousness. Gill cites the Mishnah (Peah 8:9), which says that 'a judge that takes a bribe, and perverts judgment, does not die of old age, or till his eyes become dim.' The rabbis saw the connection between taking a bribe and losing the very faculties needed to judge rightly. Gill also records the practice of Egyptian judges, described by Diodorus Siculus, whose court featured images of judges with shut eyes, symbolizing that they should receive nothing and look to truth only.
Christian interpreters from the Reformation onward have used this verse to teach the impartiality required of all who hold authority. Matthew Henry applies it to the appointment of local magistrates, seeing the provision of accessible courts as a mercy. The verse has been cited in discussions of ethical leadership, reminding readers that no one is beyond the corrupting power of a gift. Its placement within the Torah, immediately before laws on worship (vv. 21-22), signals that justice and holiness belong together in the life of God's people.
Preaching This Verse
Three-point outline
- The scope of the command: The verse forbids perverting justice, showing partiality and taking bribes. Each prohibition targets a different angle of the same problem: human judgment bent by self-interest. Together they form a complete picture of what impartial justice looks like.
- The subtle danger: Bribery does not only corrupt the morally weak. It blinds the wise and perverts the words of the righteous. Those who have the most skill and integrity are still vulnerable. The sobering claim is that no one is above being swayed by a gift if the heart is not guarded.
- The positive call: Verse 20 follows with the command to 'follow that which is altogether just.' The prohibitions are not the end. They clear the ground so that justice can flourish. The goal is life and inheritance in the land God gives.
Five-point outline
- The prohibition against perverting justice: Judges must not 'wrest' or 'turn aside' the course of judgment from what is right. The verb תַטֶּה (ta.Teh) implies a deliberate act of bending the straight path.
- The prohibition against partiality: 'You shall not respect persons' means not giving advantage based on status, wealth or relationship. The Hebrew phrase literally says 'you will not recognize faces', you look at the case, not at the person.
- The prohibition against bribery: 'Neither take a gift.' The word שֹׁחַד (Sho.chad) means a present given with intent to influence. Gill cites the practice of Egyptian judges who had images with shut eyes, symbolizing that they should receive nothing and look to truth only.
- Why bribery is so dangerous: A bribe blinds the eyes of the wise and perverts the words of the righteous. The wise (חֲכָמִים) are those skilled in discernment. The righteous (צַדִּיקִם) are those committed to doing what is right. Bribery attacks both competence and character.
- The appeal to God's character: Deuteronomy 10:17 grounds this command in God's own nature: he 'doesnt respect persons or take bribes.' Israel's judges were to imitate the God of Israel.
Illustration hooks
- A small-claims judge in a close case is offered a weekend at a vacation property. The offer seems like a gesture of friendship, not a bribe. But the judge's decision is now subtly tilted. The verse warns that even seasoned judges can lose their clarity.
- A church committee chooses a contractor for a building project. One member's relative submits a bid. The committee leans toward hiring family, even though another bid is better. The pressure is not money but loyalty. The verse's warning about partiality applies here too.
Questions your congregation is asking
- 'I am not a judge, so does this verse apply to me?' The principles of impartiality and refusing bribes extend to every area of life, from workplace decisions to parenting.
- 'What counts as a bribe in everyday life?' At its heart, bribery is an offer that aims to sway judgment. This can include gifts, favors or flattery given with the expectation of a return.
Leading a Discussion
Deuteronomy 16:19 sits at the center of Moses' instructions for a new judicial system in Canaan. The verse names three specific failures in judgment, perverting justice, showing partiality and taking bribes, and grounds the prohibition in a striking observation: bribery corrupts even the wise and righteous. This passage invites reflection on what it means to judge fairly in any setting.
Discussion questions
- What three things does this verse prohibit? Can you think of situations where they overlap?
- The verse says a bribe 'blinds the eyes of the wise and perverts the words of the righteous.' What does this imply about why even good people can make bad judgments?
- Why might the verse address judges specifically, and also address the whole community through the judges?
- How does this verse relate to Deuteronomy 10:17, which says God 'doesnt respect persons or take bribes'?
- This verse echoes Exodus 23:8 almost word for word. What does the repetition tell us about the importance of this teaching in Israel's life?
- Where do you see pressure to show partiality in your own context? What forms do bribes, not necessarily money, take?
- What practices could your community adopt to protect against the blind spots this verse warns about?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 23:2 | “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice. |
| Exodus 23:6 | “You shall not deny justice to your poor people in their lawsuits. |
| Exodus 23:7 | “Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked. |
| Exodus 23:8 | “You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous. |
| Leviticus 19:15 | “‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. |
| Deuteronomy 1:16 | I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him. |
| Deuteronomy 1:17 | You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.” |
| Deuteronomy 10:17 | For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes corrects the King James rendering of "grove," explaining Asherah was actually a carved wooden idol, not a living tree. This mistranslation obscures the text's clear prohibition against setting up such false religious symbols, distinct from any natural plant.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that the call for strict justice addresses both appointed judges and the whole people, not as a sign of different authors but as a single writer reinforcing the same principles. The Hebrew repetition "righteousness, righteousness" emphasizes absolute fairness, and "follow" means to pursue justice tirelessly, like a hunter.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes warn that bribes corrupt even those who are wise and just. Accepting gifts distorts a judge's perception and twists the words of the righteous. No one, not even the most learned or upright, is immune to this corruption.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that a judge's duty extends to every detail of courtroom treatment: no partiality in tone, seating, or address, and absolutely no bribe. He reinforces this with an ancient Egyptian image of a blindfolded judge who rejects all gifts and pursues truth alone.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight that the new command in Deuteronomy adapts the earlier Sinai judicial system for settled life. Previously judges were appointed according to genealogical divisions; now every town must have its own judges and officers. Moses leaves the number unspecified because local population determines it, with the older arrangement of tens and hundreds still providing the guideline.
Lange's Commentary Reformed 1857
Lange reads the instructions on judges, kings, priests, and prophets as a direct application of the fifth commandment to honor parents. For him, the parental authority of the home expands into the public institutions of Israel, with the prophet serving as the ultimate parental teacher who keeps God's word present and living for the nation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the command to appoint judges in every town as a gracious provision from God, bringing justice close to the people so it could be swift and inexpensive. He considers this arrangement a great mercy and a pattern for which Christians today should be thankful.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley focuses on how a bribe corrupts even judges who normally do what is right. The gift blinds their mind, warping their ability to tell right from wrong, so that they deliver an unjust sentence rather than a righteous one.