Deuteronomy 21:14

KJV

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.

KJV (with Strong's)

And it shall be, if thou have no delight {H2654} in her, then thou shalt let her go {H7971} whither she will {H5315}; but thou shalt not sell {H4376} her at all {H4376} for money {H3701}, thou shalt not make merchandise {H6014} of her, because {H834} thou hast humbled {H6031} her.

Complete Jewish Bible

In the event that you lose interest in her, you are to let her go wherever she wishes; but you may not sell her for money or treat her like a slave, because you humiliated her.

Berean Standard Bible

And if you are not pleased with her, you are to let her go wherever she wishes. But you must not sell her for money or treat her as a slave, since you have dishonored her.

American Standard Version

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 deal with her as a slave, because thou hast humbled her.

Commentary

### SUMMARY
Deuteronomy 21:14 concludes a specific law concerning the treatment of female captives taken as wives during wartime. It mandates that if the man subsequently loses interest in her, he is forbidden from selling her into slavery or treating her as merchandise. Instead, he must grant her freedom, allowing her to leave wherever she desires. This prohibition is rooted in the principle that by taking her as his wife and having sexual relations with her, he has "humbled" her, thereby incurring a moral obligation to protect her dignity and prevent further exploitation.

### CONTEXT
* **Literary Context:** Deuteronomy 21:14 is the culmination of a distinct legal pericope found in [Deuteronomy 21:10-14](/deuteronomy/21-10 "Deuteronomy 21:10-14 - Laws concerning female captives"). This section immediately follows laws regarding unsolved murders and precedes regulations on the rights of the firstborn son, indicating a concern for justice and order within the Israelite community, even in difficult circumstances. Verses [21:10-11](/deuteronomy/21-10 "Deuteronomy 21:10-11 - Taking a female captive as wife") describe the initial scenario of a man desiring a beautiful female captive. [Verses 21:12-13](/deuteronomy/21-12 "Deuteronomy 21:12-13 - Rituals for a captive wife") then detail a mandatory waiting period and specific rituals—shaving her head, paring her nails, changing her clothes, and a month of mourning for her parents—before she can be taken as a wife. These rituals are designed to de-paganize her, integrate her into Israelite society, and allow her to mourn, signifying a transition from her former life. Verse 14 then addresses the contingency where, after this process and subsequent intimacy, the man no longer desires her, providing a protective measure against her further commodification. This entire section underscores a remarkable concern for human dignity within the harsh realities of ancient warfare, setting Israelite law apart from its neighbors.
* **Historical & Cultural Context:** In the ancient Near East (ANE), the treatment of war captives, especially women, was often brutal and exploitative. Conquered women were typically considered spoils of war, subject to the whims of their captors, including sexual slavery, forced marriage without recourse, or outright sale as chattel. There were generally no legal protections for their dignity or future. Against this backdrop, the Deuteronomic law stands out as remarkably progressive and humane. It does not forbid taking captives or marrying them, which was a common practice, but it imposes significant restrictions and obligations on the Israelite man. The mandated waiting period and mourning rituals were unique, preventing immediate sexual exploitation and acknowledging the woman's humanity and loss. The explicit prohibition against selling her or making merchandise of her in [Deuteronomy 21:14](/deuteronomy/21-14 "Deuteronomy 21:14 - Protection of the captive woman") directly counters the prevailing ANE practice of treating people as property, particularly vulnerable women, and highlights a core Israelite value of justice and compassion, even towards foreigners and former enemies, echoing principles found in [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do not oppress a foreigner").
* **Key Themes:** This law powerfully illustrates several key themes central to the Deuteronomic code and broader biblical theology. Firstly, it emphasizes the **Protection of the Vulnerable**, demonstrating God's deep concern for the marginalized and those in positions of weakness, even a foreign woman captured in war. This aligns with the repeated commands to care for the sojourner, the orphan, and the widow throughout [Deuteronomy](/deuteronomy "The Book of Deuteronomy"). Secondly, it underscores the **Prevention of Exploitation and Trafficking**, explicitly forbidding the commodification of human beings. The phrase "thou shalt not sell her at all for money, thou shalt not make merchandise of her" is a strong condemnation of human trafficking and the treatment of people as mere objects for profit. This principle elevates human dignity above economic gain. Thirdly, the law highlights the concept of **Human Dignity Over Property Rights**. Despite her initial status as a captive and the man's "right" to her under the laws of war, God's law asserts her inherent worth. Once she has been "humbled" (i.e., had sexual relations and her status irrevocably changed), she gains a right to freedom, not continued servitude or sale, reflecting a profound ethical standard that transcends typical ancient legal frameworks and anticipates later biblical emphasis on justice and mercy, as seen in [Micah 6:8](/micah/6-8 "Micah 6:8 - Do Justice, Love Mercy, Walk Humbly").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"No delight" (Hebrew: חָפֵץ, _chaphets'_):** This verb signifies a lack of pleasure, desire, or inclination. In this context, it refers to the husband's loss of affection or interest in the captive woman whom he has taken as his wife. It implies a personal choice or emotional shift on his part, rather than a fault on her side. The law acknowledges that relationships can change, but it places a moral boundary on the consequences of such change when one party is vulnerable.
* **"Humbled" (Hebrew: עָנָה, _'anah'_):** This verb is crucial to the verse's ethical weight. While _'anah_ can mean "to afflict," "to oppress," or "to humble" in a general sense, in contexts involving sexual relations, it often carries the connotation of "to violate," "to debase," or "to have sexual intercourse with," particularly when it results in a change of status or a loss of honor for the woman. Here, "because thou hast humbled her" refers to the act of taking her as a wife and having sexual relations with her. This act, regardless of the initial circumstances of capture, fundamentally altered her status, severing her from her past family and social support. By entering into this intimate relationship, the man incurred a profound moral obligation to her, making her subsequent exploitation or sale an egregious injustice.

#### Verse Breakdown
* **"And it shall be, if thou have no delight in her,"**: This clause sets the condition for the subsequent legal directives. It acknowledges the possibility that the man, having taken the captive woman as his wife after the prescribed waiting and mourning period, might later lose interest in her or choose not to continue the marital relationship. The law does not force him to remain with her but immediately imposes strict limitations on his actions if he decides to end the union.
* **"then thou shalt let her go whither she will;"**: This is the primary command if the man no longer desires her. He must grant her freedom, allowing her to depart and go wherever she chooses. This provision is extraordinary for the ancient world, granting a former captive woman agency and autonomy rather than leaving her in perpetual servitude or at the mercy of her former captor. It ensures she is not left destitute or without options, offering her a chance to rebuild her life.
* **"but thou shalt not sell her at all for money,"**: This is an explicit and absolute prohibition. The man is forbidden from treating her as property to be sold for financial gain. This directly counters the common ANE practice of selling female captives or unwanted wives into slavery. It underscores that her human dignity transcends any perceived property rights.
* **"thou shalt not make merchandise of her,"**: This phrase reinforces the previous prohibition, emphasizing the complete rejection of her commodification. To "make merchandise of her" means to trade her, exchange her, or profit from her in any way. This strong double negative ("not sell... not make merchandise") highlights the severity of the offense and the absolute nature of the command against human trafficking.
* **"because thou hast humbled her."**: This final clause provides the ethical and theological rationale for the entire command. The act of taking her as a wife and having sexual relations with her (the "humbling" or "afflicting" of her) created an irreversible change in her status and vulnerability. This act, even if legally sanctioned, incurred a moral obligation. To then sell or exploit her would be a profound betrayal of the intimate bond and a further degradation of her already vulnerable state, highlighting God's concern for justice and the protection of those whose lives have been irrevocably altered by another's actions.

#### Literary Devices
Deuteronomy 21:14 employs several literary devices to convey its powerful message. The most prominent is **Contrast**, setting Israel's ethical standards against the brutal norms of the ancient Near East. While other cultures would permit the sale or indefinite enslavement of a war captive, this law explicitly forbids it, highlighting a distinct moral framework rooted in divine law. The use of **Negative Commands** ("thou shalt not sell her," "thou shalt not make merchandise of her") provides clear, unambiguous prohibitions, leaving no room for misinterpretation regarding the treatment of the woman. The phrase "thou shalt not sell her at all for money, thou shalt not make merchandise of her" also demonstrates a form of **Parallelism** or **Repetition for Emphasis**, reinforcing the absolute nature of the prohibition against commodification. Finally, the concluding **Causal Clause** ("because thou hast humbled her") serves as a **Moral Justification**, grounding the legal command in an ethical principle that acknowledges the profound impact of the man's actions on the woman's life and dignity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:14 is a profound testament to God's character as a God of justice, mercy, and protection for the vulnerable. It reveals a divine standard that transcends human customs, even those prevalent in ancient warfare. The law's insistence on granting freedom and prohibiting sale underscores the inherent dignity of every human being, regardless of their origin or initial status. It teaches that once a person's life has been deeply intertwined with another, especially in a way that creates vulnerability, there is a moral obligation to prevent further harm or exploitation. This principle resonates throughout Scripture, emphasizing that true righteousness involves caring for the marginalized and rejecting any form of human commodification. It stands as an ancient bulwark against human trafficking and all forms of exploitation, reminding us that people are made in God's image and are never to be treated as mere objects or property.

* [Exodus 21:7-11](/exodus/21-7 "Exodus 21:7-11 - Laws concerning female slaves")
* [Leviticus 25:39-43](/leviticus/25-39 "Leviticus 25:39-43 - Treatment of Israelite servants")
* [Isaiah 58:6-7](/isaiah/58-6 "Isaiah 58:6-7 - True Fasting and Justice")

### REFLECTION AND APPLICATION
Deuteronomy 21:14 challenges us to consider the ethical implications of power dynamics in all relationships. It teaches that intimacy, whether marital or otherwise, creates a profound responsibility to protect and honor the other person, especially if that relationship has altered their status or increased their vulnerability. Even when relationships end, the principle remains: we are called to act with justice and compassion, never exploiting another for personal gain or convenience. This ancient law speaks powerfully to modern issues such as human trafficking, the ethical treatment of immigrants and refugees, and the need for dignity in divorce proceedings. It compels us to examine how we treat those who are dependent on us, those whose lives we have impacted, and those who are most vulnerable in society. Ultimately, it calls us to embody God's heart for justice and mercy, ensuring that no human being is ever treated as a disposable commodity.

#### Questions for Reflection
* **In what ways might we, even unintentionally, "make merchandise" of people in our contemporary society, whether through economic systems, social structures, or personal relationships?**
* **How does the principle of protecting the vulnerable, even former adversaries, challenge our natural inclinations or cultural norms today?**
* **What specific actions can I take to advocate for or support those who are vulnerable and at risk of exploitation in my community or globally?**
* **How does the idea that "humbled" status creates a moral obligation apply to modern relationships where one person's life is significantly altered by the actions or choices of another?**

### FAQ
**Does this law condone taking women as war captives or forced marriage?**

Answer: This law does not *condone* or *command* the practice of taking women as war captives or forced marriage; rather, it *regulates* an existing practice prevalent in the ancient world, seeking to mitigate its harshness and introduce humanitarian protections. In the context of ancient warfare, taking captives was common. This specific law in [Deuteronomy 21:10-14](/deuteronomy/21-10 "Deuteronomy 21:10-14 - Laws concerning female captives") provides a framework that, while still reflecting the realities of its time, dramatically elevates the status and rights of the captive woman compared to surrounding cultures. It imposes a waiting period, rituals of mourning, and a prohibition against selling her if the marriage fails, all designed to protect her dignity and prevent her from being treated as mere property. It is a testament to God's concern for justice and the vulnerable, even within a difficult historical context, rather than an endorsement of the practice itself.

**What does "because thou hast humbled her" truly mean in this context?**

Answer: The phrase "because thou hast humbled her" (Hebrew: _'anah_) is key to understanding the ethical imperative of [Deuteronomy 21:14](/deuteronomy/21-14 "Deuteronomy 21:14 - Protection of the captive woman"). While _'anah_ can mean to afflict or oppress, in this specific context, combined with the preceding verses about taking her as a wife, it refers to the act of having sexual relations with her. This act, within the framework of taking her as a wife, fundamentally changed her status and identity. She was no longer merely a captive; she had entered into an intimate relationship that irrevocably altered her life, severing ties to her past and making her profoundly vulnerable. The "humbling" here signifies this change of status and the intimacy shared, which then places a moral obligation on the man. He cannot simply discard her as property or sell her, because his actions have already had a profound and permanent impact on her life and dignity.

### CHRIST-CENTERED FULFILLMENT
While Deuteronomy 21:14 addresses a specific ancient legal context, its underlying principles find profound fulfillment in the person and work of Jesus Christ. The law's radical concern for the dignity of the vulnerable, particularly a foreign captive woman, anticipates Christ's revolutionary ministry that consistently elevated the marginalized, the outcast, and the forgotten. Jesus himself came not to be served, but to serve, and to give his life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). He consistently challenged societal norms that commodified or exploited people, whether it was the woman caught in adultery ([John 8:1-11](/john/8-1 "John 8:1-11 - Jesus and the Woman Caught in Adultery")), the Samaritan woman at the well ([John 4:1-42](/john/4-1 "John 4:1-42 - Jesus and the Samaritan Woman")), or the sick and demon-possessed who were often ostracized. The law's prohibition against selling or making merchandise of a person finds its ultimate expression in Christ's teaching that every individual bears the image of God and possesses infinite worth, a worth so great that God Himself gave His only Son ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). Through His sacrifice, Christ "humbled" Himself, taking on human flesh and enduring the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility")), not to exploit but to redeem humanity from the bondage of sin and death. He grants true freedom to those who were once enslaved by sin, never treating them as merchandise but as beloved children, purchased at an immeasurable price ([1 Corinthians 6:20](/1_corinthians/6-20 "1 Corinthians 6:20 - Bought with a Price")). Thus, the spirit of protection and liberation embedded in Deuteronomy 21:14 finds its perfect and ultimate realization in the redemptive work of Jesus Christ, who liberates the oppressed and restores dignity to all who come to Him.

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

Deuteronomy 22:29

Then the man that lay with her shall give unto the damsel's father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.

Genesis 34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Deuteronomy 22:24

Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

Deuteronomy 22:19

And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.

Exodus 21:7

And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.

Exodus 21:11

And if he do not these three unto her, then shall she go out free without money.

Judges 19:24

Behold, [here is] my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.