TRV
Translation
King James Version
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:
Complete Jewish Bible
then the girl's father and mother are to take the evidence of the girl's virginity to the leaders of the town at the gate.
Berean Standard Bible
Then the young woman’s father and mother shall bring the proof of her virginity to the city elders at the gate
American Standard Version
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;
World English Bible Messianic
then the young lady’s father and mother shall take and bring the tokens of the young lady’s virginity to the elders of the city in the gate.
Geneva Bible (1599)
Then shall the father of the mayde and her mother take and bring the signes of the maydes virginitie vnto the Elders of the citie to the gate.
Young's Literal Translation
`Then hath the father of the damsel--and her mother--taken and brought out the tokens of virginity of the damsel unto the elders of the city in the gate,
In the KJVVerse 5,486 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 22:15 outlines a specific legal procedure within the Mosaic Law designed to protect a newly married woman from false accusations of pre-marital unchastity. In cases where a husband slandered his wife by claiming she was not a virgin, this verse mandates that her parents present physical evidence, traditionally understood as tokens of her virginity, to the city elders at the city gate. This public presentation served as a crucial step in vindicating the bride's honor, preserving her family's reputation, and ensuring justice in a society where a woman's purity was paramount to her social standing and the legitimacy of her marriage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:15, as an integral part of a larger legal corpus, primarily employs Legal Code as its foundational literary device, outlining a specific statute and its prescribed procedure. The precise, prescriptive, and conditional language ("Then shall...") is characteristic of ancient Near Eastern law. There is also a strong element of Symbolism embedded within the "tokens of virginity"; while they are physical evidence, they profoundly symbolize the bride's purity, the family's honor, and the sanctity and legitimacy of the marital covenant. The "gate" functions as a powerful Metonymy for the judicial system, public authority, and the communal space where justice is dispensed and societal decisions are ratified. The entire passage serves as a Case Law example, presenting a specific scenario ("if a man marries a woman...") and prescribing the legal response, a common and effective feature of biblical law for illustrating principles through practical application.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though dealing with a specific cultural practice, underscores enduring theological principles. It reveals God's profound concern for justice, truth, and the protection of the vulnerable within the community. The meticulous nature of the law demonstrates God's desire for order and righteousness in all aspects of Israelite life, including the most intimate and sensitive. It highlights the sanctity of marriage and the value placed on sexual purity within God's covenant design for His people. Furthermore, it reflects a divine mandate for public accountability and the fair administration of justice, where false accusations are met with severe consequences, and the innocent are vindicated, affirming God's character as a righteous judge and defender.
REFLECTION AND APPLICATION
While the specific cultural practice of presenting "tokens of virginity" is not directly transferable to modern contexts, the underlying principles of truth, justice, and the sanctity of marriage remain profoundly relevant. This passage challenges us to consider the devastating impact of false accusations and slander, reminding us of the critical importance of integrity in our words and actions, especially within our relationships and communities. It calls believers and communities to establish fair and transparent processes for resolving disputes and to actively protect those who are vulnerable or falsely accused, mirroring God's character as a defender of the innocent. Moreover, it subtly reinforces the biblical value of sexual purity and fidelity within the sacred covenant of marriage, encouraging a high regard for the marital bond and a steadfast commitment to honoring it as a reflection of God's design. In a world often characterized by casual relationships, instant judgments, and the rapid spread of misinformation, this ancient law provides a stark reminder of the profound significance of covenant faithfulness, the pursuit of truth, and the community's essential role in upholding righteousness and protecting the vulnerable.
Questions for Reflection
FAQ
Was this law fair to women, given the emphasis on virginity and the potential for severe punishment?
Answer: From a modern perspective, the law appears incredibly harsh, especially the potential for stoning if guilt was proven (Deuteronomy 22:20-21). However, within its ancient Near Eastern context, this law also served as a crucial protection for women against slander and false accusations, which could otherwise ruin their lives without recourse. It provided a formal legal process for vindication, preventing a husband from simply divorcing or abandoning his wife based on a baseless claim. The severe penalty for the husband if his accusation was proven false (Deuteronomy 22:18-19), including a fine and the forfeiture of his right to divorce her, underscored the seriousness of false witness and offered a significant deterrent. While the societal value placed on virginity was extreme, the law provided a mechanism for justice and the defense of a woman's honor within that cultural framework. It reflects God's concern for truth and the administration of justice, even within a challenging cultural context.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 22:15 addresses a specific legal and social issue in ancient Israel, its underlying themes of truth, justice, protection of the innocent, and the sanctity of covenant find their ultimate fulfillment in Christ. Jesus, as the perfect embodiment of truth, came to bear witness to it, and His life and ministry consistently demonstrated a profound concern for the vulnerable and the falsely accused. He Himself was falsely accused and suffered unjustly, yet through His sacrifice on the cross, He brought about ultimate justice and vindication for all who believe, conquering sin and death. The New Covenant, established through His blood, shifts the focus from external legal codes and physical tokens to an internal transformation of the heart, emphasizing spiritual purity and faithfulness in marriage as a profound reflection of Christ's sacrificial relationship with His Church (Ephesians 5:25-32). While the Mosaic Law provided a framework to manage sin and maintain order in a fallen world, Christ offers redemption from sin's power and a new standard of righteousness, where the spirit of the law, which values truth, honor, and purity, is fulfilled not by outward proof but by inward devotion, grace, and transformed desires (Matthew 5:27-28). He is the ultimate defender of the innocent, and the one who perfectly upholds the divine standards of truth and justice.