Deuteronomy 22:13

KJV

¶ If any man take a wife, and go in unto her, and hate her,

KJV (with Strong's)

If any man {H376} take {H3947} a wife {H802}, and go in {H935} unto her, and hate {H8130} her,

Complete Jewish Bible

"If a man marries a woman, has sexual relations with her and then, having come to dislike her,

Berean Standard Bible

Suppose a man marries a woman, has relations with her, and comes to hate her,

American Standard Version

If any man take a wife, and go in unto her, and hate her,

Commentary

### SUMMARY
Deuteronomy 22:13 introduces a specific legal scenario within ancient Israelite society, serving as the preamble to a detailed law designed to protect a newly married woman from malicious accusations. It describes the initial conditions: a man takes a wife, consummates the marriage, and subsequently develops an intense aversion or "hatred" toward her. This "hatred" is not merely an emotion but a disposition that often leads to destructive actions, such as fabricating claims of pre-marital unchastity, as a pretext for divorce or to evade marital responsibilities, setting the stage for the judicial process outlined in the verses that follow.

### CONTEXT
* **Literary Context:** Deuteronomy 22:13 is situated within a larger section of the book (chapters 12-26) that details various civil, social, and ceremonial laws given to Israel as they prepared to enter the Promised Land. This particular chapter, Deuteronomy 22, focuses on a diverse array of statutes concerning property rights, sexual purity, and social conduct, emphasizing the sanctity of life, family, and community integrity. Verses 13-21 form a distinct legal unit addressing false accusations of pre-marital unchastity, with verse 13 laying out the initial premise for the legal dispute that follows. The subsequent verses detail the judicial process, evidence required, and the severe penalties for both false accusers and for women found guilty of deceit, highlighting God's concern for justice and the protection of the vulnerable within the covenant community.
* **Historical & Cultural Context:** Ancient Israelite society was patriarchal, and a woman's honor, particularly her virginity at marriage, was paramount to her and her family's reputation and social standing. Marriage was a foundational institution, often arranged, and involved significant social and economic implications, including the payment of a bride-price (mohar). Accusations of pre-marital unchastity, if proven true, could lead to severe consequences, including public shaming, ostracism, or even death (as seen in [Deuteronomy 22:20-21](/deuteronomy/22-20 "Deuteronomy 22:20-21 - Penalty for Pre-Marital Unchastity")). Conversely, false accusations were equally serious, as they could unjustly ruin a woman's life and dishonor her family. This law, therefore, reflects a sophisticated legal system designed to navigate complex social dynamics, protect the innocent, and uphold the integrity of the marriage covenant in a culture where such matters were handled publicly and had profound societal ramifications.
* **Key Themes:** This specific law contributes to several overarching themes in Deuteronomy and the broader Pentateuch. Firstly, it powerfully underscores the **Protection of the Vulnerable**, particularly the newly married wife, who was susceptible to abuse of power by her husband. God's law consistently champions the cause of the marginalized and defenseless, ensuring that justice is not merely a theoretical concept but a practical reality for all members of the covenant community, as seen in the broader call for justice for the widow, orphan, and sojourner (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")). Secondly, it reinforces the **Sanctity of Marriage** as a divine institution, not to be entered into lightly or dissolved based on mere caprice or malicious intent. The detailed legal process that follows this verse demonstrates God's commitment to upholding the integrity of the family unit and the solemnity of marital vows. Lastly, the law emphasizes the critical importance of **Justice and Truthfulness** in legal proceedings. False witness and malicious accusations were strictly condemned (e.g., [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment")), reflecting God's character as a God of truth and righteousness, who demands integrity from His people in all their dealings.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Take (Hebrew, _laqaḥ'_):** This verb, commonly translated "take," in the context of marriage, signifies the act of a man formally acquiring a wife, often through a marriage contract and the payment of a bride-price. It denotes the establishment of a formal marital relationship, not merely a casual encounter. It implies a legal and societal recognition of the union, setting the stage for the husband's responsibilities and the wife's protected status within the marriage.
* **Go in unto her (Hebrew, _bo' el_):** This idiomatic phrase is a euphemism for the consummation of the marriage, specifically sexual intercourse. Its inclusion indicates that the marriage has been physically completed, establishing the full marital bond and the husband's intimate knowledge of his wife. This detail is crucial for the subsequent legal case, as it confirms the marriage's full establishment before the husband's "hatred" arises.
* **Hate (Hebrew, _sane'_):** While _sane'_ can denote intense emotional hatred, in legal and relational contexts like this, it often signifies a strong dislike, rejection, or a desire to separate from someone. It's less about a fleeting emotion and more about an active disposition or intention to discard, often leading to actions like making false accusations or seeking an unjust divorce. This "hatred" is the motive for the man's subsequent actions described in the continuing passage, indicating a profound relational breakdown and a desire to nullify the marriage.

#### Verse Breakdown
* **"If any man take a wife":** This clause establishes the initial condition: a man has formally entered into a marriage covenant. It sets the legal context as one concerning a legitimate, recognized marital union, not an illicit relationship. The law applies to a husband within the bounds of a covenant marriage.
* **"and go in unto her":** This phrase specifies that the marriage has been consummated through sexual intercourse. This detail is vital because it confirms the physical establishment of the marriage and, more importantly for the ensuing legal dispute, implies that the husband would have had the opportunity to discover any alleged lack of virginity at this point. It also underscores the depth of the marital bond that the man is now seeking to repudiate.
* **"and hate her":** This final clause introduces the motive for the subsequent legal action. The man develops a strong aversion, dislike, or active rejection of his wife. This "hatred" is not a passive emotion but an active disposition that prompts him to seek a way out of the marriage, often by fabricating accusations against her character or purity, as the following verses will reveal. It highlights the moral failure of the husband in seeking to unjustly discard his wife.

#### Literary Devices
Deuteronomy 22:13 employs several literary devices characteristic of ancient Near Eastern legal texts and biblical law. The verse begins with a **Conditional Clause** ("If any man..."), typical of case law, which sets forth a specific scenario followed by the prescribed legal response in subsequent verses. This structure allows for the detailed application of justice to particular circumstances. The use of **Euphemism** ("go in unto her") for sexual intercourse is a common biblical practice, maintaining decorum while conveying a clear meaning. The progression of actions—taking a wife, consummating the marriage, and then hating her—forms a **Narrative Progression** that logically leads to the legal conflict. Furthermore, the verse functions as a **Legal Premise**, laying the groundwork for the detailed judicial process that follows, demonstrating the meticulous nature of Mosaic law in addressing societal issues and protecting the vulnerable.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:13, while describing a specific legal scenario, resonates with profound theological principles concerning the nature of covenant, justice, and human relationships. It reveals God's active concern for the vulnerable within society and His demand for integrity and truthfulness, especially within the sacred bond of marriage. The law serves as a bulwark against malevolent power dynamics, preventing a husband from easily discarding his wife based on unfounded malice. It underscores that marriage is not a fleeting arrangement based on emotion but a solemn covenant requiring commitment and respect, reflecting God's own faithfulness to His covenant people. This divine concern for justice and the sanctity of vows permeates the entire Mosaic Law, aiming to establish a society that mirrors God's righteous character.

* [Malachi 2:14-16](/malachi/2-14 "Malachi 2:14-16 - God Hates Divorce")
* [Proverbs 6:16-19](/proverbs/6-16 "Proverbs 6:16-19 - Things the Lord Hates")
* [Leviticus 19:16](/leviticus/19-16 "Leviticus 19:16 - Do Not Go About Slandering")

### REFLECTION AND APPLICATION
Deuteronomy 22:13, despite its ancient context, offers timeless principles for contemporary life. It challenges us to consider the seriousness with which we enter into commitments, particularly marriage, and the profound implications of our words and actions within those relationships. The "hatred" described is not a passive emotion but an active disposition that seeks to harm or discard. This warns us against allowing bitterness, resentment, or a desire for convenience to erode our commitments or to lead us to unjustly accuse or abandon others. God's law, even in its severity, reveals His heart for justice, truth, and the protection of those who are vulnerable to exploitation or false accusation. It calls us to cultivate a spirit of commitment, integrity, and grace in all our relationships, reflecting the character of a God who is faithful and just. We are reminded that true love and commitment are not merely feelings but choices, sustained by covenant faithfulness even when difficulties arise.

#### Questions for Reflection
* **How does this passage challenge modern views of marriage as primarily based on personal feelings rather than covenant commitment?**
* **In what ways might "hatred" manifest in relationships today, even if not leading to legal accusations, and how can we guard against it?**
* **How can we, as individuals and communities, better protect and advocate for the vulnerable and those who might be unjustly accused in our own contexts?**
* **What does God's concern for truthfulness in legal matters, as implied by this law, teach us about the importance of integrity in all our dealings?**

### FAQ

**Does "hate" in this verse mean intense emotional hatred, or something else?**

Answer: While the Hebrew word _sane'_ (שָׂנֵא) can certainly denote intense emotional hatred, in legal and relational contexts like Deuteronomy 22:13, it often carries a more nuanced meaning. Here, it refers less to a fleeting emotion and more to an active disposition of rejection, strong dislike, or a desire to separate from someone. It implies an intention to discard or repudiate the marital relationship, often leading to actions like making false accusations to justify a divorce or avoid obligations. This "hatred" is the underlying motive for the husband's subsequent malicious actions described in the continuing passage, highlighting a profound breakdown in the marital covenant and a desire to unjustly sever ties. This understanding aligns with how "hate" is sometimes used in the Bible to describe a preference or a choice to reject, rather than solely an emotional state (e.g., [Genesis 29:31](/genesis/29-31 "Genesis 29:31 - Leah is Hated")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:13, with its focus on the sanctity of marriage, the protection of the vulnerable, and the demand for truth and justice, finds its ultimate fulfillment and reinterpretation in Christ. While the specific legal context of ancient Israelite marriage and virginity tests is culturally bound, the underlying principles point to the perfect covenant faithfulness of God, embodied in Jesus. The law exposes the human heart's capacity for malice and injustice, particularly when personal desires override covenant obligations. Jesus, however, elevates the standard of marriage from a legalistic contract to a sacred union reflecting His own relationship with the Church (e.g., [Ephesians 5:25-32](/ephesians/5-25 "Ephesians 5:25-32 - Christ and the Church")). He condemns divorce on frivolous grounds, emphasizing the lifelong commitment of marriage as God's original design (e.g., [Matthew 19:3-9](/matthew/19-3 "Matthew 19:3-9 - Jesus on Divorce")). Furthermore, Christ is the ultimate protector of the vulnerable, consistently championing the cause of the marginalized and unjustly accused throughout His ministry (e.g., [Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement")). He is the Lamb of God who bears the false accusations and hatred of humanity, establishing a new covenant not based on human performance but on His perfect sacrifice and unwavering love (e.g., [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant")). Thus, this Old Testament law, by revealing human sinfulness and God's righteous standards, ultimately points to the greater righteousness and redemptive grace found in Christ, who perfectly fulfills the law's demands and offers true justice and restoration.

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.