Deuteronomy 22:21

KJV

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.

KJV (with Strong's)

Then they shall bring out {H3318} the damsel {H5291} to the door {H6607} of her father's {H1} house {H1004}, and the men {H582} of her city {H5892} shall stone {H5619} her with stones {H68} that she die {H4191}: because she hath wrought {H6213} folly {H5039} in Israel {H3478}, to play the whore {H2181} in her father's {H1} house {H1004}: so shalt thou put {H1197} evil {H7451} away {H1197} from among {H7130} you.

Complete Jewish Bible

then they are to lead the girl to the door of her father's house, and the men of her town will stone her to death, because she has committed in Isra'el the disgraceful act of being a prostitute while still in her father's house. In this way you will put an end to such wickedness among you.

Berean Standard Bible

she shall be brought to the door of her father’s house, and there the men of her city will stone her to death. For she has committed an outrage in Israel by being promiscuous in her father’s house. So you must purge the evil from among you.

American Standard Version

then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her to death with stones, because she hath wrought folly in Israel, to play the harlot in her father’s house: so shalt thou put away the evil from the midst of thee.

Commentary

### SUMMARY
Deuteronomy 22:21 prescribes a severe legal consequence for a newlywed woman in ancient Israel found to have been unchaste before marriage, a transgression explicitly labeled as "folly in Israel." This Mosaic statute mandated her public execution by stoning at the entrance of her father's home, a drastic measure designed to purge moral defilement from the community and uphold the sanctity of marriage, truthfulness, and covenant purity. The law underscores the profound seriousness with which premarital chastity and honesty were regarded within the Deuteronomic covenant, reflecting God's unwavering demand for holiness among His chosen people.

### CONTEXT
* **Literary Context:** Deuteronomy 22:21 is embedded within a comprehensive section of the Deuteronomic Code (chapters 12-26), which delineates a wide array of civil, cultic, and moral laws intended to govern the Israelite community upon their entry into the Promised Land. More specifically, it is found within a series of statutes addressing sexual purity and the preservation of family honor (Deuteronomy 22:13-30). The verses immediately preceding this one (Deuteronomy 22:13-20) establish the precise scenario: a husband accuses his new wife of not being a virgin, and if her parents are unable to provide the "tokens of virginity" as evidence, the severe penalty of verse 21 is to be enacted. This particular law, therefore, is not a general prohibition against fornication but a highly specific legal provision addressing a post-nuptial discovery of premarital unchastity, thereby emphasizing the critical importance of truth and purity at the very foundation of family and societal structure. The subsequent verses continue to address various sexual offenses, demonstrating a pervasive concern for moral order within the covenant community.

* **Historical & Cultural Context:** Ancient Israel operated as a deeply patriarchal society where family honor, lineage, and the integrity of the household were paramount. A woman's virginity prior to marriage was an indispensable aspect of her family's reputation and her own social standing, directly impacting the legitimacy of offspring and the stability of the family unit. Marriages were frequently arranged, and the betrothal period was legally binding, often carrying the weight of marriage itself. The "door of her father's house" was a significant public space in ancient Near Eastern communities, frequently serving as a venue for legal proceedings, public announcements, and communal judgments, thus rendering the punishment a public spectacle intended to serve as a potent deterrent. City elders played a crucial role in local jurisprudence, responsible for investigating accusations, mediating disputes, and overseeing the execution of justice. This law reflects a societal structure profoundly intertwined with its religious covenant, where moral transgressions were not merely private matters but offenses against the community's holiness and God's established order, necessitating public redress to "put evil away" from their midst.

* **Key Themes:** This verse powerfully contributes to several overarching themes prominent throughout the book of Deuteronomy. Firstly, it underscores the **sanctity of marriage and sexual purity**, presenting them as foundational to the covenant relationship between God and Israel. The extreme penalty highlights that sexual purity was not merely a social ideal but a non-negotiable covenant requirement, reflecting God's own intrinsic holiness, as commanded in passages like [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, for I Am Holy"). Secondly, the recurring imperative "so shalt thou put evil away from among you" (also found in [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Remove Evil from Your Midst") and [Deuteronomy 17:7](/deuteronomy/17-7 "Deuteronomy 17:7 - Remove Evil from Your Midst")) emphasizes the critical theme of **communal purity and justice**. The entire community was held collectively responsible for upholding God's laws, and a failure to address sin was perceived as defiling the entire nation, thereby jeopardizing God's promised blessings. The public execution served as both a purification ritual and a stark didactic warning. Thirdly, the characterization of the act as "wrought folly in Israel" introduces the theme of **moral transgression and its devastating societal impact**. "Folly" (Hebrew: _nevalah'_) here denotes a grave, disgraceful, and morally outrageous act that brings profound shame and disruption to the community, far beyond a simple personal mistake, aligning with the broader Deuteronomic call for unwavering obedience and righteousness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Damsel (Hebrew, _naʻărâh'_):** This term (H5291) refers to a young, unmarried woman, typically of marriageable age. In the specific context of Deuteronomy 22:13-21, it denotes a woman who was either betrothed or newly married. The emphasis on her status as a "damsel" highlights the societal and covenantal expectation of virginity prior to marriage within Israelite society. Her premarital status, coupled with the post-marital discovery of unchastity, is central to the specific legal scenario addressed by this statute.
* **Folly (Hebrew, _nᵉbâlâh'_):** The Hebrew word נְבָלָה (H5039, _nᵉbâlâh'_) signifies a disgraceful, outrageous, or morally reprehensible act. It is a term far stronger than a mere mistake or error, denoting a profound moral and social transgression that brings deep shame upon the individual, her family, and the entire community. This term is used elsewhere in the Old Testament for severe moral offenses, such as the rape of Dinah in [Genesis 34:7](/genesis/34-7 "Genesis 34:7 - Shechem's Folly") or the heinous crime in Gibeah described in [Judges 19:23-24](/judges/19-23 "Judges 19:23-24 - The Levite's Concubine and the Folly of Gibeah"). Its application here underscores that the specific sexual transgression described in Deuteronomy 22:21 was considered a severe breach of covenant and social order, not merely a private indiscretion, but an act that defiled the very fabric of "Israel."
* **Play the whore (Hebrew, _zânâh'_):** The Hebrew verb זָנָה (H2181, _zânâh'_) is a primitive root meaning "to commit adultery," though it can also refer to simple fornication or, less commonly, involuntary ravishment. Figuratively, and very significantly in the Old Testament, it is used to describe committing idolatry, portraying the Jewish people as the spouse of Jehovah. In this verse, it refers to the act of premarital sexual intercourse, specifically illicit sexual activity, that constitutes the "folly" committed. Its use emphasizes the moral and covenantal violation inherent in the act, which is seen as a betrayal of purity and truth within the context of the nascent marriage and the broader community.

#### Verse Breakdown
* **"Then they shall bring out the damsel to the door of her father's house,"**: This opening clause precisely specifies the location for the judgment and subsequent punishment. "The door of her father's house" (H6607, _pethach'_ of H1, _ʼâb'_'s H1004, _bayith'_) was a highly visible and public space in ancient Israelite towns, symbolizing the family's honor or, in this case, its profound shame. The act of "bringing her out" (H3318, _yâtsâʼ'_) implies a public display, emphasizing the communal nature of the offense and the public administration of justice, intended to serve as a stark warning to all observers.
* **"and the men of her city shall stone her with stones that she die:"**: This clause details both the method and the definitive outcome of the punishment. Stoning (H5619, _çâqal'_ with H68, _ʼeben'_'s) was a common and brutal form of capital punishment in ancient Israel, reserved for severe offenses, particularly those deemed to be against God's covenant or the community's holiness. It was a communal act, with "the men" (H582, _ʼĕnôwsh'_) of "her city" (H5892, _ʻîyr'_) participating, signifying the entire community's affirmation of the judgment and their collective responsibility to purge evil. The explicit mention "that she die" (H4191, _mûwth'_) leaves no ambiguity about the finality and extreme severity of the sentence.
* **"because she hath wrought folly in Israel, to play the whore in her father's house:"**: This provides the clear justification for the extreme punishment. The "folly" (H5039, _nᵉbâlâh'_) refers to the act of premarital unchastity, specifically "playing the whore" (H2181, _zânâh'_), which encompasses illicit sexual activity. The phrase "in her father's house" reinforces the idea that this transgression occurred while she was under her father's authority and before her marriage, thus bringing profound shame and deceit upon her family and, by extension, the entire nation of "Israel" (H3478, _Yisrâʼêl'_), a people consecrated to God.
* **"so shalt thou put evil away from among you."**: This concluding phrase states the overarching purpose and theological rationale behind the law and its rigorous enforcement. It is a recurring Deuteronomic motif (H1197, _bâʻar'_ H7451, _raʻ'_ H7130, _qereb'_), emphasizing the absolute necessity of purging moral and spiritual defilement from the covenant community. The "evil" (H7451, _raʻ'_) here is not merely the individual sin but the corruption and defilement it introduces into the midst of the covenant people. The act of punishment is thus presented as a necessary act of communal purification, essential for maintaining the holiness and integrity of Israel before God.

#### Literary Devices
Deuteronomy 22:21 employs several potent literary devices to convey its message, underscore its gravity, and enforce its authority. The extreme severity of the prescribed punishment for what might seem, to modern sensibilities, a non-violent offense, functions as **Hyperbole**. This serves to powerfully emphasize the profound gravity with which God and ancient Israelite society viewed sexual purity, truthfulness, and the sanctity of covenantal relationships. The "door of her father's house" operates as a powerful **Symbolism**, representing both the intimate locus of family honor and the public arena where that honor could be irrevocably shamed and judicially addressed. The communal act of stoning itself is deeply **Symbolic** of communal cleansing and the collective rejection of sin, where the entire community participates in purging the defilement from its midst. Furthermore, the verse is inherently **Didactic** in its purpose. It is not merely a legal prescription but a moral instruction, meticulously designed to teach the Israelite community about the seriousness of sin, the paramount importance of unwavering obedience to God's laws, and the dire consequences of moral transgression, thereby serving as both a deterrent and a guide for maintaining covenant fidelity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:21, while rooted in specific cultural and legal contexts, reveals profound and enduring theological truths about God's character and His expectations for His people. It powerfully underscores God's absolute holiness and His unwavering demand for purity within the covenant community. Sexual immorality, particularly deceit regarding premarital chastity, was not merely a social infraction but a profound defilement that threatened the very integrity of Israel's unique relationship with a holy God. The recurring emphasis on "putting evil away" reflects God's intolerance for sin in His midst and His divine desire for a people set apart for Him, living in righteousness and truth. This principle extends beyond sexual purity to encompass all forms of moral and spiritual defilement that could compromise Israel's unique status as God's chosen nation and hinder their reception of His blessings.

* [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery")
* [Numbers 5:11-31](/numbers/5-11-31 "Numbers 5:11-31 - The Law of Jealousy Offering")
* [Proverbs 6:32-33](/proverbs/6-32-33 "Proverbs 6:32-33 - The Folly and Disgrace of Adultery")

### REFLECTION AND APPLICATION
While the literal application of the severe punishment detailed in Deuteronomy 22:21 is not practiced in modern societies and is explicitly superseded by the New Covenant in Christ, the underlying principles remain profoundly relevant for believers today. This passage serves as a stark and sobering reminder of the seriousness with which God views sexual immorality, deceit, and any defilement within His people. It challenges us to recognize that sin, particularly sexual sin, is never a purely private matter but carries far-reaching consequences, impacting individuals, families, and the broader community of faith. The Old Testament call to "put evil away from among you" translates spiritually into a New Covenant imperative for personal repentance, a steadfast commitment to purity in thought, word, and deed, and for the church to collectively maintain its integrity through biblical discipline and a corporate pursuit of holiness. As followers of Christ, we are called to honor the sanctity of marriage, courageously flee all forms of sexual immorality, and live lives that authentically reflect the purity and truthfulness of Christ, recognizing that our bodies are sacred temples of the Holy Spirit.

#### Questions for Reflection
* **How does the severity of this Old Testament law illuminate God's unchanging view of sin and His demand for holiness?**
* **In what ways does sexual immorality continue to "defile" individuals, families, and Christian communities today, even if the legal consequences are different?**
* **What does "putting evil away from among you" spiritually signify for individual believers and for the church in the New Covenant era?**
* **How can we faithfully uphold the biblical value of sexual purity and truthfulness in a contemporary culture that frequently dismisses, redefines, or even celebrates concepts contrary to these principles?**

### FAQ
**Why was the punishment for this specific offense so severe?**

Answer: The extreme severity of the punishment for a woman proven to have "wrought folly" (premarital unchastity discovered post-marriage) in Deuteronomy 22:21 reflects the immense importance placed on family honor, lineage purity, and the sanctity of marriage within ancient Israelite society. Virginity was a foundational expectation for a bride, guaranteeing the legitimacy of offspring and preventing deceit within the covenant community. Such an act was not merely a personal failing but a public deception that brought profound shame upon the family and was considered a defilement of the entire community, undermining the moral and social order established by God's covenant. The public stoning was a communal act intended to purge the "evil" from Israel and serve as a powerful deterrent, reinforcing the gravity of covenant fidelity.

**Does this law apply to Christians today?**

Answer: No, the literal application of the capital punishment prescribed in Deuteronomy 22:21 does not apply to Christians today. Believers live under the New Covenant, which is established on the grace and truth that came through Jesus Christ ([John 1:17](/john/1-17 "John 1:17 - Grace and Truth Came Through Jesus Christ")). While the New Testament unequivocally upholds the sanctity of marriage and condemns all forms of sexual immorality ([Hebrews 13:4](/hebrews/13-4 "Hebrews 13:4 - Marriage Should Be Honored"), [1 Corinthians 6:18](/1_corinthians/6-18 "1 Corinthians 6:18 - Flee Sexual Immorality")), it does not prescribe capital punishment for such offenses. Instead, it calls for repentance, forgiveness, and transformation through the indwelling Holy Spirit. The moral principles of purity, truthfulness, and the seriousness of sin remain eternally valid, but the judicial and penal aspects of the Mosaic Law are fulfilled and superseded in Christ.

**What about the man in such cases, or other forms of sexual immorality?**

Answer: Deuteronomy 22:21 specifically addresses the unique case of a newlywed woman accused of not being a virgin. However, other sections of the Deuteronomic Code and the broader Mosaic Law address various sexual offenses involving both men and women, often with equally severe penalties. For example, adultery (sexual relations with a married person) for both the man and the woman was punishable by death ([Deuteronomy 22:22](/deuteronomy/22-22 "Deuteronomy 22:22 - Punishment for Adultery")). The rape of a betrothed virgin occurring in the city, implying her inability to cry for help, also resulted in the man's death ([Deuteronomy 22:23-24](/deuteronomy/22-23-24 "Deuteronomy 22:23-24 - Rape of a Betrothed Virgin")). The Old Testament laws consistently demonstrate a profound concern for sexual purity and justice for all parties involved in various forms of sexual misconduct, though specific penalties varied based on the circumstances, consent, and marital status.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:21, with its stark demand for justice and purity, finds its ultimate fulfillment and profound reinterpretation in the person and work of Jesus Christ. The law's uncompromising severity highlights the deep defilement that sin brings and God's unwavering holiness, which inherently demands that "evil" be put away from His presence. Yet, humanity's inherent inability to perfectly uphold such a demanding standard reveals the desperate need for a different, more profound kind of cleansing. Jesus, the perfect Lamb of God, fulfills the law's righteous demands not by condemning sinners to death, but by taking the curse of the law upon Himself, becoming a curse for us ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")). In the New Covenant, the "putting away of evil" is achieved not through physical stoning or human judgment, but through the atoning sacrifice of Christ, who cleanses us from all unrighteousness when we confess our sins ([1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")). The poignant narrative of Jesus and the woman caught in adultery ([John 8:1-11](/john/8-1-11 "John 8:1-11 - Jesus and the Adulterous Woman")) powerfully illustrates this transformative shift: while not condoning sin, Jesus offered profound grace and a clear call to "go and sin no more," demonstrating that true transformation comes through divine mercy and the empowering work of the Holy Spirit, enabling believers to pursue genuine holiness from the heart ([Romans 8:1-4](/romans/8-1-4 "Romans 8:1-4 - No Condemnation in Christ, Life in the Spirit")). Our call to purity now stems from our vital union with Christ, whose Spirit indwells us, making our bodies sacred temples of God ([1 Corinthians 6:19-20](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Your Body is a Temple of the Holy Spirit")), rather than from the threat of legalistic condemnation.

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.

Cross-References

Genesis 34:7

And the sons of Jacob came out of the field when they heard [it]: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

Deuteronomy 13:5

And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

Judges 20:6

And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

Deuteronomy 17:7

The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.

Deuteronomy 19:19

Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

2 Samuel 13:12

And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

2 Samuel 13:13

And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.