TRV
Translation
King James 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 make merchandise of her, because thou hast humbled 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.
World English Bible Messianic
It shall be, if you have no delight in her, then you shall let her go where she desires; but you shall not sell her at all for money. You shall not deal with her as a slave, because you have humbled her.
Geneva Bible (1599)
And if thou haue no fauour vnto her, then thou mayest let her go whither she will, but thou shalt not sell her for money, nor make marchandise of her, because thou hast humbled her.
Young's Literal Translation
`And it hath been--if thou hast not delighted in her, that thou hast sent her away at her desire, and thou dost not at all sell her for money; thou dost not tyrannize over her, because that thou hast humbled her.
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In the KJVVerse 5,462 of 31,102
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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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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 21:14 concludes a specific and remarkable law concerning the treatment of female captives taken as wives during wartime. It unequivocally mandates that if the man subsequently loses affection or desire for her, he is strictly forbidden from selling her into slavery or treating her as mere merchandise. Instead, he must grant her complete freedom, allowing her to depart wherever she chooses. This profound prohibition is rooted in the principle that by taking her as his wife and engaging in sexual relations with her, he has "humbled" or intimately altered her status, thereby incurring an indelible moral obligation to protect her dignity and prevent any further exploitation or commodification.
CONTEXT
Literary Context: Deuteronomy 21:14 serves as the concluding and ethically potent statement within a distinct legal pericope spanning Deuteronomy 21:10-14. This section is strategically placed within a broader collection of laws addressing various aspects of Israelite life—from justice in cases of unsolved murder to regulations concerning the firstborn son—underscoring a pervasive divine concern for order, righteousness, and the protection of the vulnerable within the community. The preceding verses (Deuteronomy 21:10-11) outline the initial scenario where an Israelite man desires a beautiful female captive. Deuteronomy 21:12-13 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 not merely cosmetic; they are transformative, designed to de-paganize her, integrate her into Israelite society, and allow her to process her profound loss, signifying a transition from her former life. Verse 14 then addresses the crucial contingency where, after this process and subsequent intimacy, the man no longer desires her, providing an unparalleled protective measure against her further commodification and ensuring her freedom. This entire pericope highlights 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 typically brutal, exploitative, and devoid of legal recourse. Conquered women were routinely considered spoils of war, subject to the absolute whims of their captors, which often included sexual slavery, forced marriage without any protective stipulations, or outright sale as chattel. There were generally no legal frameworks to safeguard their dignity or future. Against this prevailing backdrop, the Deuteronomic law in Deuteronomy 21 stands out as exceptionally progressive and humane. While it does not prohibit the practice of taking captives or marrying them, which was a common ancient practice, it imposes stringent restrictions and moral obligations on the Israelite man. The mandated waiting period and mourning rituals were unique, actively preventing immediate sexual exploitation and profoundly acknowledging the woman's humanity, her profound loss, and her need for a period of transition. The explicit prohibition in Deuteronomy 21:14 against selling her or making merchandise of her directly counters the common ANE practice of treating people as property, particularly vulnerable women. This exceptional provision underscores a core Israelite value of justice, compassion, and the inherent dignity of human life, even towards foreigners and former enemies, echoing broader principles found in texts like Exodus 22:21.
Key Themes: This law powerfully illustrates several foundational themes central to the Deuteronomic code and broader biblical theology. Firstly, it profoundly emphasizes the Protection of the Vulnerable, demonstrating God's deep and unwavering concern for the marginalized and those in positions of extreme weakness, even a foreign woman captured in war. This aligns seamlessly with the repeated commands throughout Deuteronomy to care for the sojourner, the orphan, and the widow. Secondly, it underscores the absolute Prevention of Exploitation and Trafficking, explicitly forbidding the commodification of human beings. The stark language, "thou shalt not sell her at all for money, thou shalt not make merchandise of her," constitutes a powerful, ancient condemnation of human trafficking and the treatment of people as mere objects for profit. This principle elevates human dignity above economic gain, asserting a moral boundary that transcends material considerations. Thirdly, the law highlights the profound concept of Human Dignity Over Property Rights. Despite her initial status as a captive and the man's "right" to her under the prevailing laws of war, God's law asserts her inherent worth as a person. Once she has been "humbled" (i.e., had sexual relations and her status irrevocably changed), she gains an undeniable right to freedom, not continued servitude or sale. This reflects a profound ethical standard that transcends typical ancient legal frameworks and anticipates later biblical emphasis on justice, mercy, and walking humbly with God, as eloquently stated in Micah 6:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 21:14 masterfully employs several literary devices to convey its powerful and counter-cultural message. The most prominent is Contrast, which starkly sets Israel's ethical standards against the brutal and exploitative norms of the surrounding ancient Near East. While other cultures permitted the sale or indefinite enslavement of a war captive, this law explicitly forbids it, highlighting a distinct moral framework rooted in divine law. The pervasive 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 and underscoring the severity of the forbidden actions. The phrase "thou shalt not sell her at all for money, thou shalt not make merchandise of her" also demonstrates a powerful form of Parallelism or Repetition for Emphasis, reinforcing the absolute and unyielding nature of the prohibition against commodification and human trafficking. Finally, the concluding Causal Clause ("because thou hast humbled her") serves as a profound Moral Justification, grounding the legal command not merely in arbitrary rule but in a deep ethical principle that acknowledges the profound and irreversible impact of the man's actions on the woman's life and inherent dignity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:14 stands as a profound testament to God's immutable character as a God of justice, mercy, and unwavering protection for the vulnerable. It reveals a divine standard that radically transcends human customs, even those prevalent and accepted in the harsh realities of ancient warfare. The law's insistence on granting freedom and absolutely prohibiting sale underscores the inherent and inalienable dignity of every human being, regardless of their origin, initial status, or the circumstances that brought them into a particular relationship. It powerfully teaches that once a person's life has been deeply intertwined with another, especially in a way that creates profound vulnerability, there exists an inescapable moral and spiritual obligation to prevent further harm or exploitation. This foundational principle resonates throughout the entirety of Scripture, consistently emphasizing that true righteousness, as defined by God, inherently involves caring for the marginalized, the oppressed, and the exploited, and unequivocally rejecting any form of human commodification. It stands as an ancient bulwark against human trafficking and all forms of exploitation, serving as a timeless reminder that people are uniquely made in God's image and are never, under any circumstances, to be treated as mere objects, property, or means to an end.
REFLECTION AND APPLICATION
Deuteronomy 21:14 profoundly challenges us to consider the ethical implications of power dynamics in all our relationships, both personal and societal. It teaches us that intimacy, whether marital, familial, or even professional, creates a profound responsibility to protect, honor, and uphold the dignity of the other person, especially if that relationship has altered their status or increased their vulnerability. Even when relationships end, the underlying principle remains: we are unequivocally called to act with justice, compassion, and unwavering integrity, never exploiting another for personal gain, convenience, or to avoid discomfort. This ancient law speaks with striking relevance to modern issues such as human trafficking, the ethical treatment of immigrants and refugees, the need for dignity and fairness in divorce proceedings, and the broader call to dismantle systemic injustices that commodify or marginalize any group of people. It compels us to deeply examine how we treat those who are dependent on us, those whose lives we have significantly impacted, and those who are most vulnerable in our society. Ultimately, this passage calls us to embody God's very heart for justice and mercy, ensuring that no human being is ever treated as a disposable commodity or a means to an end.
Questions for Reflection
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, albeit harsh, practice prevalent in the ancient world, seeking to profoundly mitigate its brutality and introduce unprecedented humanitarian protections. In the context of ancient warfare, taking captives was a common and accepted reality. This specific law in Deuteronomy 21:10-14 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 mandatory waiting period, rituals of mourning, and an absolute prohibition against selling her if the marriage fails—all meticulously designed to protect her inherent dignity and prevent her from being treated as mere property. It stands as a powerful testament to God's deep 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: ʻânâh) is the ethical cornerstone of Deuteronomy 21:14. While ʻânâh can broadly mean to afflict, oppress, or humble, 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 and irrevocably changed her status and identity. She was no longer merely a captive; she had entered into an intimate relationship that profoundly altered her life, severing ties to her past and making her supremely vulnerable. The "humbling" here signifies this profound change of status, the intimacy shared, and the resultant vulnerability, which then places an undeniable moral and legal obligation on the man. He cannot simply discard her as property or sell her, because his actions have already had a profound, permanent, and dignifying impact on her life.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 21:14 addresses a specific ancient legal context, its underlying principles find profound and ultimate fulfillment in the person and redemptive work of Jesus Christ. The law's radical concern for the inherent dignity of the vulnerable, particularly a foreign captive woman, anticipates and foreshadows 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). He consistently challenged and overturned societal norms that commodified, exploited, or dehumanized people, whether it was His compassionate engagement with the woman caught in adultery (John 8:1-11), His groundbreaking conversation with the Samaritan woman at the well (John 4:1-42), or His healing and restoration of the sick and demon-possessed who were often ostracized. The law's absolute 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, intrinsic worth—a worth so immeasurable that God Himself gave His only Son (John 3:16). Through His voluntary sacrifice, Christ "humbled" Himself, taking on human flesh and enduring the ignominy of the cross (Philippians 2:8), not to exploit or debase, but to redeem humanity from the profound bondage of sin and death. He grants true, liberating freedom to those who were once enslaved by sin, never treating them as merchandise but as beloved children, purchased at an immeasurable price—His own precious blood (1 Corinthians 6:20). Thus, the spirit of protection, liberation, and the restoration of dignity embedded in Deuteronomy 21:14 finds its perfect and ultimate realization in the redemptive work of Jesus Christ, who liberates the oppressed and restores divine dignity to all who come to Him in faith.