Deuteronomy 22:14

Translation
King James Version
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:
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KJV (with Strong's)
And give H7760 occasions H5949 of speech H1697 against her, and bring up H3318 an evil H7451 name H8034 upon her, and say H559, I took H3947 this woman H802, and when I came H7126 to her, I found H4672 her not a maid H1331:
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Complete Jewish Bible
brings false charges against her and defames her character by saying, 'I married this woman, but when I had intercourse with her I did not find evidence that she was a virgin';
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Berean Standard Bible
and he then accuses her of shameful conduct and gives her a bad name, saying, “I married this woman and had relations with her, but I discovered she was not a virgin.”
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American Standard Version
and lay shameful things to her charge, and bring up an evil name upon her, and say, I took this woman, and when I came nigh to her, I found not in her the tokens of virginity;
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World English Bible Messianic
accuses her of shameful things, and gives her a bad name, and says, “I took this woman, and when I came near to her, I didn’t find in her the tokens of virginity”;
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Geneva Bible (1599)
And laye slaunderous thinges vnto her charge, and bring vp an euill name vpon her, and say, I tooke this wife, and when I came to her, I found her not a mayde,
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Young's Literal Translation
and laid against her actions of words, and brought out against her an evil name, and said, This woman I have taken, and I draw near unto her, and I have not found in her tokens of virginity:
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See also
Proverbs 18:8Deuteronomy 22:19Exodus 20:16Exodus 23:1Proverbs 18:211 Timothy 5:14
In the KJVVerse 5,485 of 31,102

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SUMMARY

Deuteronomy 22:14 introduces a grave legal scenario within ancient Israelite society, detailing a husband's accusation against his new wife, claiming she was not a virgin at the time of their marriage. This verse sets the stage for a judicial process designed to address such a serious charge, which, if proven true, carried severe consequences for the woman, but if proven false, resulted in significant penalties for the accuser, underscoring the high value placed on marital purity and the dangers of slander within the covenant community.

CONTEXT

  • Literary Context: This verse is situated within a larger section of Deuteronomy (chapters 22-25) that outlines a diverse array of civil, social, and moral laws governing the daily life of the Israelite community. Specifically, verses 13-21 form a distinct legal unit addressing accusations of a bride's pre-marital impurity. Deuteronomy 22:14 initiates the legal process by stating the husband's accusation, which is then followed by the parents' defense and presentation of evidence in Deuteronomy 22:15-17. The subsequent verses detail the judicial outcome: severe punishment for the woman if the accusation is proven true (Deuteronomy 22:20-21) or for the husband if it is proven false (Deuteronomy 22:18-19). This immediate context highlights the meticulous nature of Israelite law concerning family honor and sexual purity.
  • Historical & Cultural Context: In ancient Near Eastern societies, including Israel, virginity at marriage was a highly prized attribute for a bride, signifying purity, honor, and the legitimacy of the marital covenant. A woman's virginity was not merely a personal matter but deeply intertwined with the honor of her family, particularly her father. Marriages were often arranged, and the consummation of the marriage was a public act, with evidence of virginity (e.g., bloodstains on a sheet) sometimes displayed to validate the union and the bride's purity. Accusations like the one in Deuteronomy 22:14 were therefore devastating, potentially leading to public shame, divorce, or even death by stoning, as prescribed for certain sexual offenses in Deuteronomy 22:20-21. The law, however, also provided a structured legal process to prevent arbitrary or malicious accusations, reflecting a concern for justice and the protection of the vulnerable within the patriarchal framework.
  • Key Themes: This specific statute contributes to several overarching themes in Deuteronomy and the broader Pentateuch. It underscores the theme of holiness and purity within the covenant community, reflecting God's demand for His people to be set apart from the surrounding nations' practices, particularly in matters of sexual morality (Leviticus 18). The detailed legal procedure highlights God's concern for justice and due process, ensuring that accusations are not met with arbitrary punishment but are subject to a fair hearing and the presentation of evidence, as seen in Deuteronomy 22:15). Furthermore, the severe penalties for false accusation (Deuteronomy 22:19) emphasize the theme of truth and the condemnation of slander, echoing the ninth commandment against bearing false witness (Exodus 20:16). Ultimately, the passage reflects God's desire to uphold the sanctity and integrity of marriage as a foundational institution within Israelite society.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Occasions (Hebrew, ʻălîylâh', H5949): This term (H5949) refers to an exploit, a performance, or, as in this context, an opportunity or pretext. It signifies the husband's fabrication of a reason or opportunity to make a damaging accusation against his wife. The KJV's "give occasions of speech" captures the active, intentional nature of the husband's harmful intent, implying a deliberate act of malice rather than a genuine discovery.
  • Name (Hebrew, shêm', H8034): This word (H8034) denotes an appellation, a mark of individuality, and by implication, honor, authority, or character. When combined with "evil" (H7451, raʻ), as in "evil name," it refers to the public defamation and slander of the wife, aiming to destroy her honor and standing within the community. In a society where honor and shame were paramount, an "evil name" could be devastating, leading to social ostracization and ruin.
  • Maid (Hebrew, bᵉthûwlîym', H1331): This term (H1331) refers collectively and abstractly to virginity, and by implication, the tokens of it. In the phrase "found her not a maid," it is the core of the accusation, alleging that the bride was not a virgin at the time of her marriage. Virginity was a fundamental expectation and legal requirement for a legitimate first marriage in ancient Israel, signifying purity and the legitimacy of the union.

Verse Breakdown

  • "And give occasions of speech against her,": This opening clause describes the husband's initial malicious action. He is not merely discovering a fact but actively seeking or fabricating a reason to accuse his wife. The phrase implies a deliberate intention to find fault or create a pretext for bringing a charge against her, suggesting a pre-meditated act of slander rather than an honest mistake or discovery.
  • "and bring up an evil name upon her,": Following the "occasions of speech," the husband proceeds to publicly defame his wife. This is the act of slander itself, where he spreads a damaging and dishonorable reputation about her. The "evil name" would strip her of her honor and standing in the community, causing profound social and personal devastation. This clause emphasizes the public nature and destructive impact of the accusation.
  • "and say, I took this woman, and when I came to her, I found her not a maid:": This final clause articulates the specific, devastating accusation. The husband explicitly states that upon consummating the marriage ("when I came to her"), he discovered she was not a virgin ("found her not a maid"). This direct statement is the legal charge that triggers the subsequent judicial process outlined in the surrounding verses. It is the core claim that challenges the legitimacy of the marriage and the woman's honor.

Literary Devices

The passage employs Legal Language throughout, characteristic of the Deuteronomic code, presenting a clear statute with defined actions and consequences. The use of phrases like "give occasions of speech," "bring up an evil name," and "say" demonstrates a form of Repetition or Parallelism, emphasizing the verbal nature and the escalating severity of the husband's malicious actions. He doesn't just think it; he actively creates a pretext, then publicly slanders, and finally makes a formal accusation. There is an implicit Contrast between the expected purity of a bride and the alleged impurity, which sets up the dramatic tension of the legal case. The verse also functions as a form of Foreshadowing, introducing the conflict that will be resolved through the judicial process detailed in the subsequent verses of Deuteronomy 22, building anticipation for the outcome of this grave accusation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 22:14, though detailing a specific ancient legal case, resonates with timeless theological principles. It highlights God's profound concern for truth, justice, and the sanctity of covenant relationships, particularly marriage. The law's provision for a rigorous judicial process, including severe penalties for false accusation, underscores the divine abhorrence of slander and deceit, viewing them as destructive forces within the community. God's character as a righteous judge who defends the vulnerable is evident, even within the strictures of Old Testament law. This passage reveals that integrity, honor, and fidelity are not merely social conventions but reflections of God's own nature, which He desires to see embodied in His people.

REFLECTION AND APPLICATION

While the specific legal mechanisms of ancient Israel are not directly applicable to contemporary society, the underlying moral and spiritual principles of Deuteronomy 22:14 remain profoundly relevant for believers today. This passage serves as a stark reminder of the destructive power of false accusations, slander, and gossip. In an age where information spreads rapidly, often without verification, the call to integrity in speech and the condemnation of bearing false witness are more critical than ever. We are challenged to cultivate a culture of truthfulness, protecting the reputations of others and speaking words that build up rather than tear down. Furthermore, the passage reinforces the sacredness of marriage as a covenant established by God, calling believers to uphold purity, fidelity, and honor within this foundational relationship. It reminds us that God is a God of justice who cares deeply about the vulnerable and demands that His people reflect His righteousness in their interactions and relationships.

Questions for Reflection

  • How does this passage challenge my own tendencies to speak carelessly or to entertain gossip about others?
  • In what ways can I actively promote truth and protect the reputations of others in my personal relationships and community?
  • What does this ancient law teach me about God's enduring concern for justice and the protection of the vulnerable, and how can I embody that concern today?

FAQ

What was the purpose of such a harsh law regarding a bride's virginity?

Answer: The law concerning a bride's virginity, while appearing harsh by modern standards, served multiple purposes within ancient Israelite society. Firstly, it upheld the high value placed on sexual purity and fidelity, which were seen as integral to the holiness of God's covenant people. Virginity before marriage was a sign of a woman's moral integrity and her family's honor. Secondly, it was a legal mechanism to ensure the legitimacy of offspring and the purity of family lines, which was crucial in a patriarchal society with strong tribal and inheritance structures. Lastly, and significantly, the law in Deuteronomy 22:13-21 was not solely punitive but also protective. It provided a formal legal process to verify accusations, offering the accused woman and her family an opportunity to present evidence and defend her honor, thereby safeguarding against malicious or unfounded slander, with severe penalties for the false accuser.

CHRIST-CENTERED FULFILLMENT

While Deuteronomy 22:14 details a specific legal statute from the Old Covenant, its underlying principles find profound Christ-centered fulfillment. Jesus, the embodiment of truth and justice, consistently defended the vulnerable against false accusations and societal condemnation. He challenged the legalistic interpretations that often overlooked the spirit of the law, as seen in His interaction with the woman caught in adultery in John 8:1-11. There, He did not condemn her but exposed the hypocrisy of her accusers, demonstrating a divine concern for mercy alongside justice. Furthermore, Jesus Himself was the ultimate victim of false accusations and slander, enduring an "evil name" and being unjustly condemned, yet He remained pure and spotless (1 Peter 2:22). He came not to abolish the law but to fulfill it, revealing that true purity is not merely external virginity but an internal transformation of the heart (Matthew 5:8). Through His sacrifice, Christ makes His Church, His bride, pure and spotless, without blemish or wrinkle (Ephesians 5:25-27), offering a spiritual cleansing that far surpasses any ritual or legal requirement, inviting all who believe into a covenant relationship of perfect purity and unfailing fidelity.

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Commentary on Deuteronomy 22 verses 13–30

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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