Deuteronomy 22:16

KJV

And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;

KJV (with Strong's)

And the damsel's {H5291} father {H1} shall say {H559} unto the elders {H2205}, I gave {H5414} my daughter {H1323} unto this man {H376} to wife {H802}, and he hateth {H8130} her;

Complete Jewish Bible

The girl's father will say to the leaders, 'I let my daughter marry this man, but he hates her,

Berean Standard Bible

and say to the elders, “I gave my daughter in marriage to this man, but he has come to hate her.

American Standard Version

and the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;

Commentary

### SUMMARY
Deuteronomy 22:16 presents the pivotal defense offered by a father before the city elders, challenging a new husband's accusation of his daughter's pre-marital impurity. This verse encapsulates the father's assertion that he formally gave his daughter in marriage, and the husband's claim is rooted not in genuine wrongdoing but in his own aversion or desire to repudiate the union, thereby slandering her reputation and seeking to dissolve the marriage unjustly.

### CONTEXT
* **Literary Context:** This verse is embedded within a specific legal section of Deuteronomy (specifically [Deuteronomy 22:13-21](/deuteronomy/22 "Deuteronomy 22:13-21 - Laws Concerning Marriage and Purity")) that addresses cases of alleged pre-marital non-virginity. The broader chapter deals with various laws concerning social and moral conduct, including sexual purity, property rights, and humanitarian principles. The immediate preceding verses (Deuteronomy 22:13-15) set up the scenario: a man marries, "hates" his wife, and then falsely accuses her of not being a virgin. Verse 16 initiates the father's counter-argument, which is followed by the presentation of evidence (verse 17), the elders' judgment (verses 18-19), and the severe consequences for the slandering husband. If the accusation is proven true, however, the woman faces the death penalty (verses 20-21). This structured legal narrative highlights the gravity of the accusation and the meticulous process designed to ensure justice.
* **Historical & Cultural Context:** In ancient Israelite society, a woman's virginity at marriage was of paramount importance, directly tied to her family's honor, her own social standing, and the legitimacy of the marital covenant. Marriage was often arranged, involving a "bride-price" or "dowry," and was seen as a covenant between families, not just individuals. The "city elders" (`zāqēn`) served as local judicial authorities, convening at the city gate to hear disputes, administer justice, and uphold community standards, as seen in other legal proceedings like those in [Deuteronomy 21:19](/deuteronomy/21-19 "Deuteronomy 21:19 - Rebellious Son Trial") or [Ruth 4:1-12](/ruth/4 "Ruth 4:1-12 - Boaz at the City Gate"). False accusations, especially concerning sexual purity, could lead to devastating social ostracism, public shame, and even death for the accused woman. The law in Deuteronomy 22:13-21, therefore, served as a vital protection for women against malicious slander and arbitrary repudiation by their husbands, providing a legal recourse for the family to defend their daughter's honor.
* **Key Themes:** Deuteronomy 22:16 contributes significantly to several overarching themes within Deuteronomy and the broader Mosaic Law. Firstly, it underscores the **Protection of the Vulnerable**, particularly women, who were often susceptible to abuse of power in a patriarchal society. God's law consistently demonstrates concern for the marginalized and those without direct legal power, providing mechanisms for their defense. Secondly, the passage emphasizes **Justice and Due Process**, highlighting the critical role of the elders in impartially hearing evidence and rendering righteous judgments. This reflects God's character as a God of justice, who demands fairness and truth in legal proceedings (cf. [Deuteronomy 16:18-20](/deuteronomy/16-18 "Deuteronomy 16:18-20 - Appointment of Judges and Justice")). Thirdly, it reinforces the **Integrity and Sanctity of Marriage** as a divinely ordained covenant, punishing those who would defile it through false accusation or unjust repudiation. Finally, the implied condemnation of the husband's false claim speaks to the theme of **Truthfulness and the Condemnation of False Accusation**, echoing the Ninth Commandment against bearing false witness (cf. [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **hateth (Hebrew, _śānē'_)**: While often translated as "hate" in a strong emotional sense, in legal and relational contexts within the Old Testament, _śānē'_ frequently denotes "to treat with aversion," "to dislike strongly," "to reject," or "to repudiate." In Deuteronomy 22:16, it implies the husband's desire to dissolve the marriage, not necessarily out of intense emotional animosity, but because he found his wife displeasing or undesirable *after* the marriage, leading him to seek a pretext for divorce. This legal "hatred" is distinct from the emotional hatred of an enemy, focusing instead on a functional rejection of the marital bond, likely to avoid the obligations of the covenant or to seek a different wife.
* **gave (Hebrew, _nātan_)**: This verb signifies "to give," "to place," "to put," or "to hand over." In the context of marriage, it highlights the formal, legal act of the father transferring his daughter into the care and household of her husband. This was a public and legally binding transaction, often involving a bride-price or dowry. The father's use of _nātan_ here emphasizes the legitimate and complete nature of the marriage, directly countering the husband's attempt to invalidate it by claiming pre-marital impurity. It underscores the father's legal standing and the established covenant.

#### Verse Breakdown
* **"And the damsel's father shall say unto the elders":** This clause establishes the setting and the speaker. The "damsel's father" is the primary advocate for his daughter, highlighting the patriarchal structure where the father was responsible for his family's honor and legal defense. The "elders" are the designated judicial body, indicating that this is a formal legal proceeding at the city gate, where justice was administered. The father's address to them signifies his appeal to the highest local authority for a righteous judgment.
* **"I gave my daughter unto this man to wife":** This is the core of the father's defense. By stating that he "gave" his daughter, he asserts the legitimacy and completeness of the marriage. This act of "giving" was a public, legal, and often ceremonial transfer, signifying the establishment of a valid marital covenant. The father is essentially reminding the elders and the husband that a binding agreement was made, and his daughter entered the marriage honorably and legitimately. This directly challenges the husband's claim of impurity, which would imply the marriage was never truly valid from the outset.
* **"and he hateth her":** This is the father's accusation against the husband, providing the motive for the false charge. The use of "hateth" (_śānē'_) here suggests that the husband's accusation is not based on actual impurity but on his personal aversion or desire to repudiate the marriage. The father implies that the husband is seeking to unjustly divorce his wife, perhaps having grown tired of her or desiring another, and is using the accusation of non-virginity as a convenient, albeit devastating, pretext. This clause shifts the focus from the daughter's alleged fault to the husband's malicious intent, framing the entire dispute as one of slander rather than genuine impurity.

#### Literary Devices
The verse employs several significant literary devices. **Legal Language** is paramount, as the entire passage functions as a legal statute and a forensic narrative. Terms like "damsel's father," "elders," "gave," and "hateth" are not merely descriptive but carry specific legal weight within ancient Israelite jurisprudence, outlining roles, actions, and motivations in a formal dispute. This creates a **Forensic Narrative**, where the verse acts as a crucial piece of testimony within a courtroom-like setting, presenting the father's plea. There is also an element of **Contrast** implicit in the father's statement: he "gave" his daughter honorably and legitimately, while the husband "hates" or rejects her unjustly. This juxtaposition highlights the husband's malicious intent against the father's righteous action. Furthermore, the father's statement functions as an **Appeal to Authority**, directly addressing the elders who hold the power to judge, thereby invoking the legal system to protect his daughter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:16, though rooted in a specific legal context, resonates with profound theological principles concerning justice, truth, and the sanctity of covenant. It reflects God's character as one who champions the cause of the vulnerable and demands integrity in human relationships. The law's provision for the father to defend his daughter underscores the divine concern for protecting reputation and ensuring due process, especially when false accusations threaten to destroy a person's life and standing. This passage implicitly condemns the act of bearing false witness and highlights the destructive power of slander motivated by personal aversion or malice. It reminds us that God's law is not merely a set of rules but a reflection of His righteous nature, designed to foster a society built on truth, fairness, and the upholding of sacred commitments like marriage.

* [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment")
* [Proverbs 19:5](/proverbs/19-5 "Proverbs 19:5 - False Witness Will Not Go Unpunished")
* [Malachi 2:16](/malachi/2-16 "Malachi 2:16 - God Hates Divorce")

### REFLECTION AND APPLICATION
While the specific legal scenario of Deuteronomy 22:16 is culturally distant, its underlying principles remain profoundly relevant for believers today. This verse calls us to a deep commitment to truthfulness in all our interactions, reminding us of the devastating impact of false accusations and malicious slander on individuals and communities. It highlights God's unwavering concern for justice, especially for those who are vulnerable or easily exploited. We are challenged to be people who not only refrain from bearing false witness but actively seek to defend the innocent and uphold the truth, even when it is inconvenient. Furthermore, the passage underscores the sanctity of marital covenants and the importance of resolving relational conflicts with integrity and a commitment to love, rather than resorting to destructive and dishonest means. In our own communities, we are called to emulate the wisdom and impartiality of the elders, seeking to administer justice fairly and with compassion, ensuring that the vulnerable are protected and that truth prevails.

#### Questions for Reflection
* **How does this passage challenge me to uphold truthfulness in my words and actions, even when it might be difficult?**
* **In what ways can I, or my community, better protect those who are vulnerable to false accusations or injustice today?**
* **What does this law teach me about the importance of integrity and commitment within marital or other covenant relationships?**
* **How do I respond when I encounter situations where someone's reputation is being unjustly attacked?**

### FAQ

**What was the primary purpose of this specific law in Deuteronomy 22:13-21?**

Answer: The primary purpose was twofold: first, to protect the honor and life of a newly married woman from false accusations of pre-marital non-virginity by her husband; and second, to deter husbands from unjustly repudiating their wives for personal dislike or convenience by fabricating charges. It provided a legal mechanism for the woman's family to defend her honor and ensure justice, imposing severe penalties on the slandering husband while also outlining the dire consequences if the accusation was proven true. This law underscored the sanctity of marriage and the importance of truthfulness in the community.

**What did "he hateth her" truly mean in this context?**

Answer: In this specific legal context, "he hateth her" (Hebrew _śānē'_) does not necessarily imply intense emotional animosity, but rather a strong aversion, dislike, or desire to repudiate the marriage. It suggests that the husband found his wife displeasing after marriage and sought a pretext to divorce her, rather than a genuine discovery of pre-marital impurity. This "hatred" is a functional rejection of the marital covenant, leading him to invent a charge that would nullify the marriage and potentially free him from his obligations. It highlights a malicious intent to escape the marriage without just cause.

**What were the consequences for the husband if the father proved his daughter's innocence?**

Answer: If the father successfully proved his daughter's innocence (often by presenting evidence of virginity to the elders, as mentioned in [Deuteronomy 22:17](/deuteronomy/22-17 "Deuteronomy 22:17 - Evidence of Virginity")), the husband faced severe penalties. According to [Deuteronomy 22:18-19](/deuteronomy/22-18 "Deuteronomy 22:18-19 - Punishment for False Accusation"), the elders were to "chastise" him, fine him 100 shekels of silver (double the typical bride-price, given to the father), and he would never be permitted to divorce her. This ensured that the husband bore the full weight of his slander and was permanently bound to the wife he had falsely accused, serving as a strong deterrent against such malicious actions.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:16, with its focus on protecting the vulnerable from false accusation and upholding the integrity of covenant, finds profound fulfillment and illumination in the person and work of Jesus Christ. Jesus is the ultimate embodiment of truth and justice, who consistently defended the marginalized and exposed the hypocrisy of those who sought to condemn the innocent. Like the father in the text, Jesus stands as our advocate, defending us against the false accusations of the accuser, Satan (cf. [Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser of the Brethren")). He himself suffered the ultimate false accusation and unjust condemnation, being "led as a lamb to the slaughter" (cf. [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant")) and crucified despite being without blemish or sin (cf. [1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")). Furthermore, where the Old Testament law sought to curb "hatred" and ensure covenant faithfulness, Christ calls His followers to a radical love that transcends mere legal compliance, commanding us to love even our enemies (cf. [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")) and to love one another as He has loved us (cf. [John 13:34](/john/13-34 "John 13:34 - New Commandment")). In Christ, the principles of justice, truth, and the sanctity of covenant are not merely enforced by law but are perfectly lived out and made possible through His grace, transforming hearts to pursue righteousness and protect the vulnerable, reflecting the very character of God.

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.