TRV
Translation
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,
Young's Literal Translation
`When a man taketh a wife, and hath gone in unto her, and hated her,
See also
In the KJVVerse 5,484 of 31,102
Study This Verse
Commentary on Deuteronomy 22 verses 13–30
13 ¶ If any man take a wife, and go in unto her, and hate her,
14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
18 And the elders of that city shall take that man and chastise him;
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.
20 But if this thing be true, and the tokens of virginity be not found for the damsel:
21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
22 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
23 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
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.
25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.
28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
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.
30 A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, Deu 22:13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire - those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, Deu 22:18, Deu 22:19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (Deu 24:1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe, 1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Psa 50:20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, Deu 22:20, Deu 22:21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Gen 34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
III. If any man, single or married, lay with a married woman, they were both to be put to death, Deu 22:22. This law we had before, Lev 20:10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, Deu 22:23, Deu 22:24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur - Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, Deu 22:24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior - Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.
V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, Deu 22:28, Deu 22:29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (Deu 22:30) from Lev 18:8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, Co1 5:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–30. 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 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 formally 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, thereby setting the stage for the judicial process outlined in the verses that follow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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..."), which is typical of case law, setting forth a specific scenario that will be 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 clearly conveying the consummation of the marriage. 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 essential groundwork for the detailed judicial process that follows, demonstrating the meticulous and just nature of Mosaic law in addressing complex 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 unwavering demand for integrity and truthfulness, especially within the sacred bond of marriage. The law serves as a crucial bulwark against malevolent power dynamics, preventing a husband from easily discarding his wife based on unfounded malice or mere caprice. It underscores that marriage is not a fleeting arrangement based on emotion but a solemn covenant requiring enduring commitment, respect, and faithfulness, reflecting God's own steadfast 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 and truthful character.
REFLECTION AND APPLICATION
Deuteronomy 22:13, despite its ancient context, offers timeless principles for contemporary life and relationships. It challenges us to consider the profound seriousness with which we enter into commitments, particularly marriage, and the far-reaching implications of our words and actions within those sacred bonds. The "hatred" described is not a passive emotion but an active disposition that seeks to harm, discard, or unjustly accuse another. This serves as a potent warning against allowing bitterness, resentment, or a desire for personal convenience to erode our commitments or to lead us to unjustly accuse, slander, 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 unwavering commitment, integrity, and grace in all our relationships, reflecting the character of a God who is faithful, just, and true. We are reminded that true love and commitment are not merely fleeting feelings but deliberate choices, sustained by covenant faithfulness even when difficulties and disappointments arise.
Questions for Reflection
FAQ
Does "hate" in this verse mean intense emotional hatred, or something else?
Answer: While the Hebrew word sânêʼ (שָׂנֵא, H8130) 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).
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, profoundly embodied in Jesus Christ. This Old Testament law exposes the human heart's pervasive capacity for malice, injustice, and self-serving behavior, particularly when personal desires override sacred covenant obligations. Jesus, however, elevates the standard of marriage from a legalistic contract to a sacred union reflecting His own profound, sacrificial relationship with the Church, His bride (e.g., Ephesians 5:25-32). He unequivocally condemns divorce on frivolous grounds, emphasizing the lifelong, indissoluble commitment of marriage as God's original, divinely ordained design (e.g., Matthew 19:3-9). Furthermore, Christ is the ultimate protector of the vulnerable, consistently championing the cause of the marginalized, the oppressed, and the unjustly accused throughout His earthly ministry (e.g., Luke 4:18-19). He is the innocent Lamb of God who willingly bore the false accusations, hatred, and injustice of humanity, establishing a new covenant not based on human performance or legalistic adherence but on His perfect sacrifice and unwavering, unconditional love (e.g., Isaiah 53:7). Thus, this Old Testament law, by revealing human sinfulness and God's righteous standards, ultimately points to the greater righteousness, redemptive grace, and perfect justice found in Christ, who perfectly fulfills the law's demands and offers true restoration and reconciliation.