StrongerBible

shaḥad

שֹׁחַד

HebrewH7810bribe, gift, ...

Appears 23 times · tap a cell to see the verses

Exo 23:8 (2×)Deu 10:17Deu 16:19 (2×)Deu 27:251Sa 8:31Ki 15:192Ki 16:82Ch 19:7Job 15:34Psa 15:5Psa 26:10Pro 6:35Pro 17:8Pro 17:23Isa 33:15
Root family
Word studyResearch-gradeSHOH-khadnoun

What shaḥad means

a payment or gift handed to someone to sway a decision or win their favor

TranslatabilityPartialCertaintyStrong

One Hebrew word covers a whole spectrum of interested giving. At its worst it is the money slipped to a judge to twist a verdict, and this is where the Bible aims most of its fire. But the same word also names the silver and gold a king sends abroad to buy an ally, a price paid to win a captive's freedom, and a present pressed on an angry man to cool him down.

What holds the range together is not the size of the payment or where it changes hands, but its aim: it is money or goods given with a result in view, meant to bend the receiver toward the giver. Whether that is corrupt depends on who is being bent, and away from what. Bending a judge off the truth is the classic evil the word carries; a gift that secures an alliance or ransoms a prisoner is not.

This is why the Bible's ban lands so hard. In the surrounding world, approaching a powerful person with a gift was simply how business was done, so it took a strong claim to break the habit: Israel's God takes no such payment (Deuteronomy 10:17), and the judge who acts in his name must not either (Deuteronomy 16:19). Proverbs, for its part, notes coolly how well a well-placed gift actually works, a realism the law never allows to soften its flat prohibition in the courtroom.

Nuances

1amoney or goods given to a judge or official to corrupt a decision: the classic bribe that blinds justice
Exo 23:8 (2×)Deu 10:17Deu 16:19 (2×)Deu 27:251Sa 8:32Ch 19:7Job 15:34Psa 15:5Psa 26:10Pro 17:23Isa 1:23Isa 5:23
1ba private gift used to soften an offended party or buy silence: hush-money, or a present that cools anger
Pro 6:35Pro 17:8Pro 21:14
Pro 17:8

Whether Proverbs 17:8 endorses the use of a bribe or merely observes, without approving, how well one seems to work for the person who gives it.

  • majorityThe verse only describes the giver's own perspective (the phrase "in the eyes of its owner") and is corrected by the outright condemnation of bribery a few verses later, so it does not commend the practice.; Michael V. Fox, Proverbs 10–31 (Anchor Yale Bible 18B), 2009, 626–627; Bruce K. Waltke, The Book of Proverbs 15–31 (NICOT), 2005, 45–46
  • minorityThe verse genuinely endorses a transactional gift within a legitimate informal economy, a non-judicial use distinct from the bribery that perverts justice.; Roger S. Nam, "Bribery and the Informal Economy in Proverbs," Biblical Interpretation 29/1 (2021): 49–72
Pro 21:14

Whether Proverbs 21:14 approves giving a secret gift to pacify wrath, or merely observes its effect without endorsing it.

  • majorityThe verse reflects pragmatic gift-giving to placate anger, distinct from judicial bribery and comparable to Jacob's gift to Esau; wisdom registers how it works without overriding the law's ban in court.; Richard J. Clifford, Proverbs (Old Testament Library), 1999, 191; Tremper Longman III, Proverbs (Baker Commentary on the OT Wisdom and Psalms), 2006, 394
  • minorityThe verse genuinely endorses a transactional gift within a legitimate informal economy rather than merely describing it.; Roger S. Nam, "Bribery and the Informal Economy in Proverbs," Biblical Interpretation 29/1 (2021): 49–72
1ca payment sent to a king or foreign power to secure an alliance or favorable action
1Ki 15:192Ki 16:8
1da price paid to secure someone's release: a ransom
Isa 45:13

What scholars say about shaḥad

The major lexica (BDB, HALOT, DCH, TLOT) treat שֹׁחַד as a single lexeme with a graded semantic range rather than two homonyms, its pejorative charge set by context (especially the collocation לקח שחד in a judicial setting) rather than lexicalized. DCH, following Barr's skepticism about etymology, refuses any hard split; HALOT and TDOT sense-differentiate gift from bribe by context; BDB and Gesenius default to "bribe" while conceding neutral shades. Comparative Semitics is negative etymologically but rich functionally: the root is essentially a Hebrew-Aramaic isogloss with no secure cognate in Akkadian, Ugaritic, Arabic, or Ge'ez (the Arabic "witness" root is an unrelated homograph in transliteration; the rabbinic folk etymology at b. Ketubot 105b has no philological force). Akkadian ṭātu fills the judicial-bribe slot (Exod 23:8; Deut 16:19) and šulmānu the diplomatic-gift slot (1 Kgs 15:19; 2 Kgs 16:8), together covering the field one Hebrew word occupies (Finkelstein, JAOS 72; Liverani, Prestige and Interest). The theological center is Deut 10:17, generalized by the Chronicler at 2 Chr 19:7: YHWH's own refusal to take a bribe grounds an imitatio Dei ethic for the judiciary (Weinfeld; Tigay; Miller; Levinson's reading of the delocalized judiciary; Noonan's thesis on the historical distinctiveness of grounding incorruptibility in the deity's character). Fensham (JNES 21) and Weinfeld situate the anti-bribery ethic within a broader ANE concern for widow, orphan, poor, and resident alien. On diachrony the range is stable across the canon while the distribution of contexts narrows, so that by the late Second Temple period and in rabbinic and modern Hebrew the word means "bribe" simpliciter; TDOT's stronger diachronic-emergence reading should be qualified accordingly.

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. שֹׁחַד, 1006–1007lexicon
  • HALOT (Koehler-Baumgartner-Stamm), s.v. שֹׁחַדlexicon
  • DCH (Clines, ed.), vol. VIII, s.v. שֹׁחַדlexicon
  • TDOT, s.v. שׁחד (Warmuth/Ringgren/Reiterer), vol. 14dictionary
  • Moshe Weinfeld, Deuteronomy 1–11 (Anchor Bible 5), 1991, 435–437commentary
  • Jeffrey H. Tigay, Deuteronomy (JPS Torah Commentary), 1996, 107–108, 161commentary
  • Bernard M. Levinson, Deuteronomy and the Hermeneutics of Legal Innovation, Oxford, 1997monograph
  • John T. Noonan Jr., Bribes, Macmillan/University of California Press, 1984, 3–21monograph
  • Michael V. Fox, Proverbs 10–31 (Anchor Yale Bible 18B), 2009, 626–627, 685commentary
  • Bruce K. Waltke, The Book of Proverbs 15–31 (NICOT), 2005, 45–46, 179–181commentary
  • Roger S. Nam, "Bribery and the Informal Economy in Proverbs," Biblical Interpretation 29/1 (2021): 49–72article
  • F. Charles Fensham, "Widow, Orphan, and the Poor in Ancient Near Eastern Legal and Wisdom Literature," JNES 21 (1962): 129–139article

All attested forms of שֹׁחַד

m s absolute

שֹׁחַד, שֹּׁחַד

Exo 23:8, Deu 10:17, Deu 16:19, Deu 27:25, 1Sa 8:3, 1Ki 15:19, 2Ki 16:8, 2Ch 19:7