Deuteronomy 21:13

KJV

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.

KJV (with Strong's)

And she shall put {H5493} the raiment {H8071} of her captivity {H7628} from off her, and shall remain {H3427} in thine house {H1004}, and bewail {H1058} her father {H1} and her mother {H517} a full {H3117} month {H3391}: and after {H310} that thou shalt go {H935} in unto her, and be her husband {H1166}, and she shall be thy wife {H802}.

Complete Jewish Bible

and remove her prison clothing. She will stay there in your house, mourning her father and mother for a full month; after which you may go in to have sexual relations with her and be her husband, and she will be your wife.

Berean Standard Bible

and put aside the clothing of her captivity. After she has lived in your house a full month and mourned her father and mother, you may have relations with her and be her husband, and she shall be your wife.

American Standard Version

and she shall put the raiment of her captivity from off her, and shall remain in thy 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.

Commentary

### SUMMARY
Deuteronomy 21:13 outlines the specific, compassionate, and transitional period required for a female captive of war before an Israelite man could take her as his wife. This verse details the symbolic actions of shedding her "raiment of captivity" and a month-long period of mourning for her parents, culminating in the formalization of the marriage. It highlights a unique aspect of Mosaic Law that, while rooted in the harsh realities of ancient warfare, sought to mitigate its brutality by providing a measure of dignity, emotional space, and legal recognition to a vulnerable individual.

### CONTEXT
* **Literary Context:** This verse is the culmination of a specific legal instruction found in [Deuteronomy 21:10-14](/deuteronomy/21-10 "Deuteronomy 21:10-14 - Laws Concerning the Beautiful Captive"). The preceding verses (10-12) introduce the scenario: an Israelite man sees a beautiful female captive and desires to marry her. The law then immediately imposes a series of mandatory steps to prevent immediate exploitation and ensure a formal, recognized union. This particular law is part of a broader section of civil and social regulations in Deuteronomy (chapters 21-25) that often address domestic matters, justice, and the protection of vulnerable members of society, including women, slaves, and the poor. It stands in contrast to laws concerning a rebellious son (Deuteronomy 21:18-21) or an unchaste bride (Deuteronomy 22:13-21), demonstrating the diverse legal scope of the Deuteronomic code.
* **Historical & Cultural Context:** In the ancient Near East, the treatment of female captives was often brutal, involving immediate sexual exploitation, enslavement, or forced concubinage without any rights or formal recognition. The Mosaic Law, however, stands out as remarkably progressive for its time. While the premise of taking a captive as a wife may seem harsh by modern standards, the regulations in [Deuteronomy 21](/deuteronomy/21 "Deuteronomy 21 - Various Laws") introduced a unique framework designed to mitigate the harshness of war and provide a measure of dignity and compassion. The "full month" of mourning was a recognized period for significant grief in ancient Israel, similar to the mourning period for Moses ([Deuteronomy 34:8](/deuteronomy/34-8 "Deuteronomy 34:8 - Mourning for Moses")) or Aaron ([Numbers 20:29](/numbers/20-29 "Numbers 20:29 - Mourning for Aaron")), underscoring the seriousness of the captive's loss. This legal provision reflects a distinct ethical concern for human dignity, even for those considered enemies, setting Israelite law apart from contemporary legal codes.
* **Key Themes:** This verse powerfully contributes to several key themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores God's profound **concern for the vulnerable and marginalized**, even those from outside the covenant community. This echoes the repeated commands to care for the stranger, the fatherless, and the widow found throughout Deuteronomy, such as in [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God's Justice for the Fatherless, Widow, and Sojourner") and [Deuteronomy 24](/deuteronomy/24 "Deuteronomy 24 - Laws of Justice and Compassion"). Secondly, it emphasizes **transition and transformation**, as the woman is given a structured period to shed her past identity and integrate into a new life. Thirdly, it highlights the **sanctity and formalization of marriage**, ensuring that the union, even under these difficult circumstances, is a legitimate and recognized covenant, not merely an act of conquest or exploitation. This aligns with the high regard for marriage established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - One Flesh Union").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Raiment (בֶּגֶד, _beged_):** Refers to clothing or garments. In this context, "raiment of her captivity" signifies not just her physical attire but her identity, status, and the traumatic circumstances of her capture. The act of removing it is a powerful symbolic gesture of shedding her past life, her status as a war prize, and the associated trauma, preparing her for a new beginning and a new identity within the Israelite household.
* **Bewail (בָּכָה, _bakah_):** This Hebrew verb means to weep, lament, or mourn. It denotes a deep, emotional expression of grief. The command for the captive to "bewail her father and her mother" for a full month underscores the law's remarkable sensitivity to her profound loss—her family, home, culture, and former life. It grants her a necessary period for emotional processing and psychological adjustment, recognizing her humanity amidst the harshness of war.
* **Full month (יֶרַח יָמִים, _yerach yamim_):** Literally "a month of days." This phrase denotes a complete lunar month, a common and significant period for mourning in ancient Israelite culture. The specification of this duration emphasizes the seriousness of the captive's grief and the importance of allowing ample time for her emotional and psychological transition before the marriage can be consummated.

#### Verse Breakdown
* **"And she shall put the raiment of her captivity from off her":** This clause mandates a symbolic act of purification and severance. The removal of her captive's clothing signifies a stripping away of her old identity, her status as a war prize, and the traumatic circumstances of her capture. It is a necessary step in her transition from a foreign captive to a potential member of the Israelite household.
* **"and shall remain in thine house":** This indicates a period of integration and observation within the Israelite man's home. She is no longer just a captive in a camp but is brought into the domestic sphere, albeit in a transitional state. This allows for mutual acclimatization and for the man's family to observe her, and for her to begin adapting to her new environment.
* **"and bewail her father and her mother a full month":** This is a profound act of compassion. The law explicitly grants the woman a full month to mourn the loss of her family and former life. This period acknowledges her grief, trauma, and displacement, providing a crucial psychological space for her to process her immense loss before entering into a new marital covenant. It is a testament to the Mosaic Law's unique concern for the emotional well-being of the individual.
* **"and after that thou shalt go in unto her, and be her husband, and she shall be thy wife":** This final clause formalizes the union. After the prescribed period of mourning and transition, the man is permitted to consummate the marriage. The phrasing "be her husband, and she shall be thy wife" explicitly establishes a legitimate, legally recognized, and binding marital relationship within the Israelite community, rather than a mere act of sexual conquest or concubinage.

#### Literary Devices
The passage employs several significant **Literary Devices**. **Symbolism** is prominent in the "raiment of her captivity," which symbolizes the woman's past identity, trauma, and status as a war prize. Its removal is a symbolic act of purification and a shedding of her former life, preparing her for a new beginning. The entire process outlined, from the removal of clothing to the period of mourning and subsequent marriage, functions as a **Ritual**. This prescribed sequence of actions transforms her status from a captive to a wife, emphasizing order, divine sanction, and a formal transition. There is also an implicit **Contrast** between the ethical framework of this Israelite law and the brutal realities of ancient Near Eastern warfare, where such compassionate provisions for captives were virtually nonexistent. This highlights the distinctiveness of God's covenant law in its concern for human dignity and justice, even in the most challenging circumstances.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:13, though dealing with a difficult subject, profoundly illustrates God's character as a God of justice, order, and compassion, even in the midst of human fallenness and the realities of war. It reveals that God's law seeks to bring dignity and structure where chaos and exploitation might otherwise reign. This passage underscores the divine concern for the vulnerable and marginalized, extending protection and emotional space even to those considered "enemies" or "outsiders." It also subtly reinforces the sanctity of marriage, ensuring that even a union born from conquest is formalized and recognized, rather than being left to the whims of unchecked power. This principle of caring for the "other" is a recurring theme throughout the Torah, demonstrating a radical empathy that distinguishes God's covenant people.

* [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God's Love for the Sojourner, Fatherless, and Widow")
* [Leviticus 19:33-34](/leviticus/19-33 "Leviticus 19:33-34 - Love the Sojourner")
* [Exodus 22:21-22](/exodus/22-21 "Exodus 22:21-22 - Do Not Oppress the Sojourner or Widow")

### REFLECTION AND APPLICATION
While the specific context of this law is rooted in ancient warfare and may seem distant from modern life, the underlying principles offer enduring lessons for believers today. This passage challenges us to consider how we treat those who are vulnerable, marginalized, or in a position of powerlessness. It calls for a radical empathy that acknowledges pain, trauma, and loss, even in those we might consider "other" or "enemy." The mandated period of mourning and transition emphasizes the importance of allowing individuals the necessary time and space to process significant life changes, grief, and trauma, rather than rushing them into new circumstances. As followers of Christ, we are called to embody God's compassion and justice, seeking to mitigate harm and extend dignity in all our interactions, particularly towards those who are most susceptible to exploitation or neglect. This means actively creating environments where healing and integration are prioritized, reflecting God's heart for every human being.

#### Questions for Reflection
* **How does this ancient law challenge our modern assumptions about justice and compassion, particularly in times of conflict or when dealing with those we perceive as "outsiders"?**
* **In what ways can we, as individuals or communities, create space for others to process grief and transition, even when their circumstances are not of our making or are uncomfortable to witness?**
* **What does this passage teach us about God's character and His concern for the dignity of every human being, regardless of their status, origin, or past circumstances?**

### FAQ
**Was this law truly compassionate, or was it still oppressive by modern standards?**

Answer: From a modern perspective, the very premise of taking a war captive as a wife is deeply problematic. However, it is crucial to interpret this law within its historical and cultural context. In the ancient Near East, the treatment of female war captives was typically far more brutal, involving immediate sexual exploitation, enslavement, and no legal rights or recognition. The Mosaic Law, in contrast, introduced unprecedented regulations that were remarkably progressive for its time. It mandated a formal, recognized marriage, not mere concubinage or abuse, and crucially, it provided a mandatory period of mourning and transition. This law was not an endorsement of war or the taking of captives, but rather a *mitigation* of the harsh realities of ancient warfare, designed to bring order, dignity, and a measure of protection to a highly vulnerable individual. It prevented immediate exploitation and ensured a formal, legally binding union, which was a significant step towards compassion and justice compared to contemporary practices.

**Why was a "full month" of mourning specifically required?**

Answer: The "full month" (יֶרַח יָמִים, _yerach yamim_) was a significant and recognized period for deep mourning in ancient Israelite culture, often associated with major losses, such as the deaths of national leaders like Moses ([Deuteronomy 34:8](/deuteronomy/34-8 "Deuteronomy 34:8 - Mourning for Moses")) or Aaron ([Numbers 20:29](/numbers/20-29 "Numbers 20:29 - Mourning for Aaron")). For the captive woman, this period was both practical and symbolic. Practically, it provided a necessary time for her to detach emotionally from her past life, family, and culture, and to begin the psychological process of adjusting to her new, drastically altered circumstances. Symbolically, it underscored the profound nature of her loss—her parents, home, and former identity—and demonstrated the law's unique sensitivity to her grief. This mandated mourning period served as a crucial transitional phase, acknowledging her humanity and emotional needs before she could enter into a new marital covenant.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 21:13, with its focus on shedding old identities, undergoing a period of transition, and entering into a new covenant relationship, finds profound Christ-centered fulfillment. The captive woman putting off her "raiment of captivity" and entering a new household powerfully foreshadows the spiritual transformation offered in Christ. Believers are called to "put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness" ([Ephesians 4:22-24](/ephesians/4-22 "Ephesians 4:22-24 - Put Off the Old Self, Put On the New Self"); see also [Colossians 3:9-10](/colossians/3-9 "Colossians 3:9-10 - Put Off the Old Self")). We, too, were once captives—captives to sin and death—but through Christ, we are liberated and given a new identity and a new home in God's family ([Romans 6:6-7](/romans/6-6 "Romans 6:6-7 - Dead to Sin, Alive in Christ")). The formalization of marriage in the passage, though in a difficult context, ultimately points to the ultimate covenant union between Christ and His Church, portrayed as the "marriage supper of the Lamb" ([Revelation 19:7-9](/revelation/19-7 "Revelation 19:7-9 - The Marriage Supper of the Lamb")). Just as God's law in Deuteronomy extended compassion to the vulnerable captive, Christ's ministry was characterized by radical compassion for the marginalized, proclaiming "liberty to the captives" ([Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus Proclaims Freedom for the Captives")) and offering a new creation to all who believe ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 14:26

If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

Luke 14:27

And whosoever doth not bear his cross, and come after me, cannot be my disciple.

Psalms 45:10

¶ Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

Psalms 45:11

So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him.