TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
so he has brought false charges that he didn't find evidence of her virginity; yet here is the evidence of my daughter's virginity'-(
Berean Standard Bible
And now he has accused her of shameful conduct, saying, ‘I discovered that your daughter was not a virgin.’ But here is the proof of her virginity.” And they shall spread out the cloth before the city elders.
American Standard Version
and, lo, he hath laid shameful things to her charge, saying, I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity. And they shall spread the garment before the elders of the city.
World English Bible Messianic
Behold, he has accused her of shameful things, saying, ‘I didn’t find in your daughter the tokens of virginity;’ and yet these are the tokens of my daughter’s virginity.” They shall spread the cloth before the elders of the city.
Geneva Bible (1599)
And lo, he layeth slaunderous things vnto her charge, saying, I founde not thy daughter a mayde: loe, these are the tokens of my daughters virginitie: and they shall spreade the vesture before the Elders of the citie.
Young's Literal Translation
and lo, he hath laid actions of words, saying, I have not found to thy daughter tokens of virginity--and these are the tokens of the virginity of my daughter! and they have spread out the garment before the elders of the city.
In the KJVVerse 5,488 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 22:17 details a critical legal procedure within ancient Israelite jurisprudence, outlining the father's public defense of his newlywed daughter against a husband's grave accusation of non-virginity. In this high-stakes scenario, the father, supported by the mother, presents tangible evidence—the "tokens of virginity"—by spreading a blood-stained cloth before the city elders. This public act serves to unequivocally vindicate his daughter, preserving her honor and life from a potentially fatal false charge and underscoring the meticulous nature of Israelite law in protecting the vulnerable and ensuring due process in serious matters of family and community integrity.
CONTEXT
Literary Context: Deuteronomy 22 is a diverse compilation of laws, often referred to as the Deuteronomic Code, meticulously detailing various aspects of Israelite life, including social order, sexual purity, and the administration of justice. Verses 13-21 specifically address cases of sexual misconduct and marital disputes, forming a cohesive legal unit. The preceding verses, Deuteronomy 22:13-16, establish the scenario: a man marries a woman, then "hates her" and brings a malicious report against her, claiming she was not a virgin. These verses detail the accusation itself and the father's responsibility to gather the counter-evidence. Our verse, Deuteronomy 22:17, then describes the pivotal moment of public presentation of this evidence before the elders at the city gate. The subsequent verses, Deuteronomy 22:18-21, outline the severe consequences: if the accusation is proven false, the husband is fined and forbidden to divorce her; if proven true, the woman is stoned to death. Thus, Deuteronomy 22:17 is the crucial legal defense within this specific judicial process, marking the turning point where innocence can be established.
Historical & Cultural Context: In ancient Near Eastern societies, including Israel, a woman's virginity prior to marriage was of paramount importance, deeply intertwined with family honor, social status, and the legitimacy of offspring. Marriage was often a communal affair, and the consummation of the marriage was expected to provide visible proof of the bride's purity, typically through bloodstains on the bridal sheet. An accusation of non-virginity was not merely a personal slight but a public scandal that could bring immense shame upon the woman and her entire family, potentially leading to the most severe penalties, including death by stoning, as explicitly prescribed in Deuteronomy 22:21. The city gate served as the primary legal and administrative center where elders, acting as judges, heard cases and administered justice. The public display of the "tokens of virginity" was a culturally understood and legally recognized method of proof, intended to provide clear, irrefutable evidence in a society that valued tangible signs and communal oversight in legal proceedings, ensuring that justice was not only done but seen to be done.
Key Themes: This verse, situated within the broader context of Deuteronomy 22, powerfully illustrates several core themes of the Deuteronomic law. Firstly, it highlights the pervasive theme of justice and due process, demonstrating God's meticulous concern that accusations be thoroughly investigated and that the accused be given a robust opportunity for defense, thereby preventing arbitrary condemnation. Secondly, it underscores the protection of the vulnerable, as the law provides a specific, divinely ordained mechanism to safeguard a woman's life and reputation against malicious or unfounded charges, particularly in a patriarchal society where women might otherwise lack legal recourse. Thirdly, the explicit emphasis on "tokens of virginity" reinforces the profound societal value of purity and marital fidelity within the covenant community, reflecting the high standards God set for sexual conduct as foundational to a holy people. Finally, the public presentation of the "cloth" before the elders emphasizes the importance of evidence and verifiable facts in legal judgments, a principle echoed in other legal statutes such as the requirement for multiple witnesses to establish a charge, ensuring that truth prevails in the community.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:17 employs several significant literary devices to convey its legal and moral weight. The entire passage functions as a Legal Case Study, meticulously outlining a specific scenario, the evidence required, and the judicial process, thereby illustrating the practical application of covenant law in a concrete situation. Symbolism is central, with the "cloth" serving as a potent symbol of the woman's purity and the family's honor. The bloodstains on the cloth are not merely physical evidence but a powerful visual Metonymy for virginity itself, representing the abstract concept through a tangible sign. The dramatic tension built by the husband's malicious accusation and the father's immediate, defiant presentation of undeniable evidence creates a strong sense of Antithesis between false accusation and verifiable truth. Furthermore, the explicit instruction to "spread the cloth before the elders of the city" emphasizes the Public Nature of justice in ancient Israel, where legal proceedings were often communal and transparent, ensuring accountability, deterring false witness, and publicly restoring honor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:17, while detailing a specific ancient legal custom, resonates with enduring theological principles concerning justice, truth, and the protection of the innocent. God, as the ultimate righteous Judge, establishes laws that provide for due process and guard meticulously against malicious falsehoods. This passage profoundly reflects divine concern for the vulnerable in society, ensuring that even those facing grave accusations have a clear means of defense and that their reputation and life are not unjustly taken. It underscores the sanctity of truth in all matters, particularly in legal and relational contexts, emphasizing that God detests slander and false witness, which can destroy lives and communities. The meticulous nature of the law, requiring tangible evidence and public scrutiny, reflects God's character as one who demands integrity and abhors deception, providing a framework for a just and orderly community that reflects His own righteousness.
REFLECTION AND APPLICATION
While the specific custom of displaying "tokens of virginity" is not practiced in contemporary society, the underlying principles embedded in Deuteronomy 22:17 remain profoundly relevant for believers today. This passage calls us to a deep and unwavering commitment to truth and integrity in all our interactions, reminding us of the devastating impact of false accusations and the paramount importance of upholding a person's reputation. It challenges us to exercise fairness, discernment, and compassion in judgment, never to condemn based on hearsay, rumor, or prejudice, but to diligently seek verifiable facts and ensure due process, just as God's law meticulously provided for the innocent. We are called to be vigilant advocates for the vulnerable, to protect those who are slandered or falsely accused, and to speak truth in love, recognizing that God is a God of justice who cares deeply about how we treat one another and the integrity of our communities. This ancient law serves as a powerful reminder that God's character demands righteousness and transparency in all communal dealings, urging us to cultivate a society and a church where truth prevails, the innocent are defended, and justice is faithfully administered.
Questions for Reflection
FAQ
What was the primary purpose of "spreading the cloth" before the elders?
Answer: The primary purpose of "spreading the cloth" was to publicly present undeniable physical evidence of the bride's virginity to the city elders, who served as the judicial authorities. This act was a formal and legally recognized defense against the husband's grave accusation of non-virginity. In ancient Israelite society, where family honor and a woman's purity were paramount, this public display served multiple critical functions: it unequivocally vindicated the daughter's innocence, restored her and her family's honor, and prevented a potentially fatal punishment (as outlined in Deuteronomy 22:21). It ensured transparency in the legal process and provided a clear, tangible basis for the elders' judgment, thereby upholding the principle of justice and protecting the accused from malicious slander.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:17, with its profound emphasis on divine justice, the vindication of the innocent, and the public display of evidence against false accusation, finds its ultimate and glorious Christ-centered fulfillment. Jesus Christ is the consummate embodiment of divine justice, who declared that He came not to abolish the Law but to fulfill it (Matthew 5:17). He Himself stood as the perfectly innocent one, subjected to the most egregious false accusations and slander, yet He silently submitted to an unjust trial and crucifixion to secure our redemption (Isaiah 53:7). Just as the father presented tangible evidence to vindicate his daughter, God the Father presented Christ, the spotless Lamb of God, as the ultimate "token" of righteousness and purity. His shed blood on the cross is the undeniable proof of our justification and the public declaration of God's righteous judgment against sin (Romans 3:25). Through Christ, the vulnerable—those condemned by the weight of their sin and the relentless accusations of the accuser (Revelation 12:10)—are not merely defended but are fully acquitted and declared righteous. His perfect life and atoning death serve as the ultimate "spread cloth," publicly declaring God's righteousness and our complete vindication in Him, ushering in a new covenant where true purity and honor are found not in physical tokens but in spiritual transformation and regeneration by the Holy Spirit (Titus 3:5). In Christ, the innocent victim of slander is glorified, and all who trust in Him are eternally vindicated before the heavenly court.