TRV
Translation
King James Version
And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;
Complete Jewish Bible
and you see among the prisoners a woman who looks good to you, and you feel attracted to her and want her as your wife;
Berean Standard Bible
if you see a beautiful woman among them, and you desire her and want to take her as your wife,
American Standard Version
and seest among the captives a beautiful woman, and thou hast a desire unto her, and wouldest take her to thee to wife;
World English Bible Messianic
and see among the captives a beautiful woman, and you have a desire to her, and desire to take her as your wife;
Geneva Bible (1599)
And shalt see among the captiues a beautifull woman, and hast a desire vnto her, and wouldest take her to thy wife,
Young's Literal Translation
and hast seen in the captivity a woman of fair form, and hast delighted in her, and hast taken to thee for a wife,
In the KJVVerse 5,459 of 31,102
Study This Verse
Commentary on Deuteronomy 21 verses 10–14
10 ¶ When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive,
11 And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;
12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;
13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.
14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.
By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another, for from the beginning it was not so. The gospel forbids looking upon a woman, though a beautiful one, to lust after her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better hope.
But, though military men were allowed this liberty, yet care is here taken that they should not abuse it, that is,
I. That they should not abuse themselves by doing it too hastily, though the captive was ever so desirable: "If thou wouldest have her to thy wife (Deu 21:10, Deu 21:11), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy disposal. But, 1. Thou shalt have no familiar intercourse till thou hast married her." This allowance was designed to gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but he must not deal with her as with a harlot. 2. "Thou shalt not marry her of a sudden, but keep her a full month in thy house," Deu 21:12, Deu 21:13. This he must do either, (1.) That he may try to take his affection off from her; for he must know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better. Let her therefore shave her head, that he might not be enamoured with her locks, and let her nails grow (so the margin reads it), to spoil the beauty of her hand. Quisquid amas cupias non placuisse nimis - We should moderate our affection for those things which we are tempted to love inordinately. Or rather, (2.) This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must not be unequally yoked with unbelievers, Co2 6:14.
II. That they should not abuse the poor captive. 1. She must have time to bewail her father and mother, from whom she was separated, and without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged. 2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased, to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them (Deu 21:14); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked upon as solemn things, that have something sacred in them, and therefore are not to be jested with.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–14. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON LEVITICUS 7.6.7
But nevertheless I also intellectually have “gone out to war against my enemies, and I saw there” in the plunder “a woman with a beautiful figure.” Whatever we find said well and reasonably among our philosophical enemies, or we read anything said among them wisely and knowingly, we must cleanse it. We must remove and cut off all that is dead and worthless. It is as if one were trimming the hairs of the head and the nails of the woman taken from the spoils of the enemy. Only then would you take her as a wife.
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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SUMMARY
Deuteronomy 21:11 introduces a specific, regulated scenario within Israelite warfare concerning an Israelite soldier who encounters a non-Israelite female captive and develops a desire to marry her. This verse initiates a divinely ordained process, detailed in the subsequent verses (Deuteronomy 21:12-14), that stands in stark contrast to the brutal customs of the ancient Near East. Rather than condoning unrestricted appropriation or exploitation, the law aims to mitigate abuse, provide a measure of dignity and protection for the vulnerable woman, and ensure that even in the harsh realities of war, human desires are subjected to God's ethical standards for marriage and compassionate treatment, reflecting His meticulous concern for justice and righteousness within His covenant people.
CONTEXT
Literary Context: Deuteronomy 21:11 is an integral part of a larger legal corpus (Deuteronomy 21:10-14) that specifically addresses regulations concerning female captives taken in war. This passage immediately follows laws pertaining to the conduct of warfare and the treatment of conquered cities in Deuteronomy 20, which distinguishes between cities far off and those within the promised land, setting parameters for destruction and preservation. The broader literary context of Deuteronomy is Moses's final series of addresses to the new generation of Israelites on the plains of Moab, just before they enter the Promised Land. Here, Moses reiterates, expounds upon, and applies the covenant laws given at Sinai, emphasizing the critical importance of obedience, justice, and holiness as foundational to their national identity and their unique relationship with Yahweh. This specific law, alongside others in Deuteronomy 21, addresses diverse aspects of community life, family relations, and judicial matters, underscoring God's comprehensive concern for order, righteousness, and the well-being of all individuals within the covenant community.
Historical & Cultural Context: In the ancient Near East, the treatment of war captives, especially women, was notoriously brutal and devoid of legal protections. Victorious armies routinely subjected female captives to rape, enslavement, and forced marriage without any rights, dignity, or recourse. Historical records and legal codes from surrounding nations reveal a pervasive culture where women were considered spoils of war, property to be seized and exploited by the victors. Against this grim backdrop, the Mosaic Law, as presented in Deuteronomy, stands out as remarkably progressive and humane. While acknowledging the harsh realities of ancient warfare and the potential for a soldier's attraction to a captive, God's law immediately imposes strict regulations to prevent arbitrary abuse, introduce a measure of due process, and afford dignity to the captive woman. This legislation represents a significant ethical advancement compared to the customs of surrounding nations, illustrating God's unique concern for justice, compassion, and the protection of the vulnerable, even in the most difficult and morally ambiguous circumstances of war.
Key Themes: This verse, and the subsequent regulations it introduces, contributes to several overarching themes prominent in Deuteronomy and the Pentateuch. Firstly, it highlights the Regulation of Desire, demonstrating that even natural human attraction ("hast a desire unto her") must be submitted to divine ethical boundaries, preventing impulsive or forceful appropriation. This principle is foundational to Israel's call to holiness, where even internal inclinations are brought under God's righteous standard. Secondly, it underscores the Protection of the Vulnerable, as the law provides a framework that offers the captive woman a period of transition and a measure of protection and integration into Israelite society, reflecting God's broader concern for the marginalized, seen also in laws protecting the sojourner, orphan, and widow (e.g., Exodus 22:22 and Deuteronomy 10:18). Thirdly, it exemplifies Moral Restraint in Warfare, distinguishing Israel from other nations by demanding ethical conduct and self-control even amidst the chaos and brutality of war, thereby demonstrating that God's people are called to a higher standard. Finally, it reinforces the Sanctity of Marriage, treating it not as a mere act of seizure or gratification but as a serious commitment requiring a specific, divinely ordained process, thereby upholding its foundational importance as established in Genesis 2:24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 21:11 primarily employs Casuistic Law, a common legal form in the Old Testament structured as "if/when X happens, then Y is the consequence/rule." Here, the verse sets up the "if" scenario: "And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife." The "then" consequences, detailing the required procedures and protections, are elaborated in the subsequent verses (Deuteronomy 21:12-14). This precise legal framing ensures clarity, specificity, and accountability in its application. The passage also utilizes Contrast implicitly, by presenting a scenario that, in the ancient Near East, would typically lead to unchecked abuse and dehumanization, but then immediately introduces a divine framework of restraint, regulation, and a measure of dignity. This highlights the unique moral standard of Israel's God and His covenant. Furthermore, there is a subtle form of Anthropological Realism in the law's frank acknowledgment of human desire and attraction, demonstrating God's understanding of human nature while simultaneously demanding its submission to His holy standards and ethical boundaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
This law, though specific to an ancient military context, profoundly illustrates God's character and His ethical demands upon His people. It reveals a God who is not only just but also compassionate, particularly towards the vulnerable and marginalized, even those considered enemies. It demonstrates that divine law is designed not merely to prohibit but to regulate human behavior, including natural desires, within boundaries that uphold dignity, prevent exploitation, and promote righteousness. The very existence of such a law within a code given to a nation engaged in warfare underscores the principle that holiness and ethical conduct are not suspended even in the most brutal circumstances. It challenges the common ancient Near Eastern practice of treating captives as mere spoils, asserting a higher standard of humanity and demonstrating that God's concern for justice extends to all individuals, regardless of their status or origin, reflecting His universal sovereignty and moral authority.
REFLECTION AND APPLICATION
Deuteronomy 21:11, while set in a distant historical context, offers timeless principles for contemporary believers. It teaches us that even when confronted with strong personal desires or challenging circumstances, God calls for restraint, ethical conduct, and profound compassion towards the vulnerable. Our natural attractions and inclinations, though not inherently sinful, must always be submitted to God's higher standards of justice, love, and purity, ensuring they do not lead to exploitation or dishonor. This passage underscores the importance of due process, self-control, and treating all individuals with inherent dignity, reflecting God's character as revealed in His law. It reminds us that true righteousness is not merely the absence of sin, but the active pursuit of what is good, just, and merciful, even when it requires self-denial or adherence to inconvenient regulations. For modern believers, this means critically examining our desires, ensuring they align with biblical principles, and extending grace, protection, and advocacy to those who are in vulnerable positions, whether physically, emotionally, socially, or spiritually, embodying the heart of God for the marginalized.
Questions for Reflection
FAQ
Does this law permit or encourage forced marriage?
Answer: No, this law does not permit or encourage forced marriage in the sense of immediate, unconsented appropriation. While the woman is initially a captive, the subsequent verses (Deuteronomy 21:12-14) detail a specific, regulated process that must be followed. This includes a mandatory period of mourning (a full month) during which the woman is to shave her head, pare her nails, and put off her captive's raiment. This period serves as a crucial transition, allowing her to mourn her family and previous life, and significantly, it provides the man time to reconsider his initial desire. If after this period he still wishes to marry her, he may. However, if he later "has no delight in her" (Deuteronomy 21:14), he must let her go free; he cannot sell her as a slave or treat her as property. This provision, particularly the right to be set free if the man changes his mind, stands in stark contrast to the common practices of the ancient Near East, where captives had no such rights. It introduces a measure of protection and a path to freedom that was revolutionary for its time, demonstrating God's profound concern for her dignity and autonomy within the constraints of that historical context.
How does this law reflect God's character?
Answer: This law profoundly reflects God's character as just, compassionate, and holy. In a world where war often led to unchecked brutality and the dehumanization of captives, God's law imposes ethical boundaries, demonstrating His concern for human dignity even among enemies and the vulnerable. It shows that God is not indifferent to the suffering of others and actively legislates to mitigate the harsh realities of a fallen world. His character is revealed in His insistence on due process, the protection of the marginalized (even a captive woman), and the regulation of human desires according to His righteous standards. This demonstrates that God's holiness extends beyond ritual purity to encompass ethical conduct and social justice, setting Israel apart as a nation called to reflect His moral nature and universal concern for all humanity.
Is this law still relevant for Christians today?
Answer: While the specific context of marrying a war captive is no longer directly applicable to believers today, the underlying principles of Deuteronomy 21:11-14 remain highly relevant and instructive for Christians. These principles include: the regulation of human desire under God's moral law, emphasizing self-control and purity of heart; the protection and compassionate treatment of the vulnerable, calling believers to advocate for the marginalized and oppressed; the importance of self-control in all circumstances, especially in situations of power imbalance; and the sanctity of marriage as a relationship entered into with consideration, commitment, and mutual respect, not merely impulse or force. Christians are called to live by a higher law of love (Galatians 5:14) and grace, which far exceeds the minimum requirements of the Mosaic Law. This passage serves as a foundational text illustrating God's unchanging concern for justice, mercy, and human dignity, principles that are fully embodied and expanded upon in the New Testament through the person and work of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 21:11 addresses a specific legal scenario in ancient Israelite warfare, its underlying principles find profound Christ-centered fulfillment. The law's insistence on regulating desire, protecting the vulnerable, and upholding dignity, even for a captive, points to the radical compassion and justice embodied perfectly in Jesus Christ. Where the Old Covenant law provided external regulations to curb human sinfulness and guide a fallen people, Christ offers internal transformation. He taught that lust itself, unchecked desire, is a matter of the heart (Matthew 5:28), calling for a purity that goes far beyond mere outward adherence to legal codes. Furthermore, Jesus consistently identified with and championed the cause of the marginalized, the outcast, and the vulnerable, demonstrating God's boundless love for those considered "captives" in various forms—whether of sin, societal oppression, or spiritual blindness (Luke 4:18 and Isaiah 61:1). Through His sacrificial death and resurrection, Christ has set the ultimate captives free from the bondage of sin and death (Romans 8:2), offering not just a regulated marriage but a spiritual union with Himself, the Bridegroom, to His church, the Bride (Ephesians 5:25-27). Thus, the Mosaic law's attempt to bring order and compassion to a chaotic situation foreshadows the perfect order, justice, and redemptive love found in the New Covenant through Christ, who truly fulfills the spirit of all such laws by transforming hearts and creating a new humanity marked by genuine love and self-sacrificial service (Galatians 5:22-23).