Deuteronomy 1:13

1:13 Those who were well-respected had lives and reputations that were above reproach, even on close scrutiny.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Whose godliness and uprightness is known.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. Take you wise men] חכמים chachamim, such as had gained knowledge by great labour and study. Understanding נבנים nebonim, persons of discernment, judicious men. Known, ידעים yeduim, persons practised in the operations of nature, capable of performing curious and important works.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. Take you] Heb. Give yourselves: Jos_18:4. The people themselves are to elect as in Deu_16:18, consistently with the emphasis, so frequent in D, on the judicial responsibilities of the whole people. In E, Exo_18:25 (cp. Num_11:16), Moses chooses.

wise men, and understanding, and known] With the LXX some take the last term as synonymous with the others; either reading as in the Heb. the pass. part. experienced, or the act. Part. knowing. The pass. part. is perhaps the better, but as meaning known: men reputed for their judicial gifts, as among the Arabs to-day. While here the emphasis is laid on intellectual gifts, which, however, in D always include the moral; E, Exo_18:21, more definitely expresses the latter: men of power (Dri. capable, worthy), fearing God, men of troth, hating unjust gain.

according to your tribes] E, Exo_18:21; Exo_18:25 : out of, all the people, all Israel. E and D use shebet for tribe, but P’s usual term is maṭṭah.

make them heads over you] Rather, set them as your chiefs.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Persons of knowledge, wisdom, and experience, men famous, and had in reputation, for ability and integrity; for to such they would more readily submit.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Take you; literally, give to you or for you, i.e. yourselves. The selection was to be made by the people themselves. Jethro, in giving Moses the advice on which he thus acted, described the men who were to be selected as "such as fear God, men of truth, hating covetousness". (Exo_18:21) Moses here describes them rather by qualities, indicating ability and fitness for such a post as that to which they were to be called; they were to be wise (which, indeed, may be regarded as comprehending all good moral qualities); understanding men, men of discernment and sagacity, as well as intelligence; and known among their tribes, men of good repute in the community. ("quorum conversatio sit probata," Vulgate; comp. Act_6:3; 1Ti_3:7) And I will make them rulers over you; literally, will set them for your heads, i.e. will appoint them to act as superintendents, managers, and judges over you.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

הבו לכם means GET YOURSELVES READY for the matter (cf. Rashi on Genesis 11:3).

אנשים MEN — But would it enter your mind that he would take women? Why then does it state here men? It means that he should take righteous, desirable men (cf. Sifrei Devarim 13:2).

חכמים ונבנים WISE AND UNDERSTANDING [MEN] — i.e. men who can understand a matter out of (i.e. by comparison with) another matter. — This is what Arius asked R. Jose: what is the difference between wise men and understanding men? A wise man is like a rich money changer: when people bring him dinars to examine (to value) he examines them; and when they do not bring to him, he sits and does nothing (he does not go out to seek any). An understanding man, however, is like a merchant money changer: when they bring him coins to examine, he examines them; and when they do not bring to him, he goes about and brings of his own money (i.e. he himself buys coins) (cf. Sifrei Devarim 13:3).

וידעים לשבטיכם AND [MEN] KNOWN AMONGST YOUR TRIBES — i.e. men who are known to you. For if he were to come before me wrapped in his robe, “I" would not know who he is and of what tribe he is, and whether he is fitted for the office: but you know him for you have been brought up with him. On this account it states: known amongst your tribes (Sifrei Devarim 13:4).

בראשיכם [AND I WILL PLACE THEM] AT YOUR HEADS — as chiefs and persons honoured by you., i.e., that ye should pay them respect and reverence.

ואשמם — This word lacks the letter י (after the ש: our editions, however, have it): this teaches that Israel's transgressions (אשם) are placed upon the heads of their judges, because it is their duty to prevent them from sinning, and to direct them into the right path (Sifrei Devarim 13:6).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

VIDU’IM L’SHIVTEICHEM’ (AND KNOWN AMONG YOUR TRIBES) — “men who are known to you. For if he were to come before me [Moses] wrapped in his robe, I would not know who he is and of what tribe he is, but you know him for you have raised him.” This is Rashi’s language quoting the Sifre. 13. And if so, ‘l’shivteichem’ (among your tribes) is connected with the word ‘vidu’im’ (and known). (and known) ‘l’shivteichem’ [literally: “‘to’ or ‘from’ each of your tribes”]. Now Rashi, on the basis of the Sifre, connects the last two words — “known to your tribes.” Ramban will explain l’shivteichem as referring to the first part of the verse: “Get you … from each of your tribes” and the word vidu’im he will explain as meaning and known to be judges and being qualified. But in line with the plain meaning of Scripture the purport of the verse is as follows: “Get you, from each of your tribes wise men.” 13. And the meaning of the word vidu’im in my opinion is that “they are known as judges,” that is to say, their capability is known and recognized as qualifying them to be appointed judges. Now [Moses] epitomized the qualities of the judges in the word vidu’im, because the judges need to be able men, such as fear G-d; men of truth, hating unjust gain, as Jethro said. And these men [that were appointed] were known from the beginning to be judges, for everyone was saying, “This one is fit to be a judge.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.