Deuteronomy 22:5

Translation
King James Version
¶ The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.
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KJV (with Strong's)
The woman H802 shall not wear that which pertaineth H3627 unto a man H1397, neither shall a man H1397 put H3847 on a woman's H802 garment H8071: for all that do H6213 so H428 are abomination H8441 unto the LORD H3068 thy God H430.
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Complete Jewish Bible
"A woman is not to wear men's clothing, and a man is not to put on women's clothing, for whoever does these things is detestable to ADONAI your God.
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Berean Standard Bible
A woman must not wear men’s clothing, and a man must not wear women’s clothing, for whoever does these things is detestable to the LORD your God.
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American Standard Version
A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto Jehovah thy God.
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World English Bible Messianic
A woman shall not wear men’s clothing, neither shall a man put on women’s clothing; for whoever does these things is an abomination to the LORD your God.
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Geneva Bible (1599)
The woman shall not weare that which perteineth vnto the man, neither shall a man put on womans rayment: for all that doe so, are abomination vnto the Lord thy God.
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Young's Literal Translation
`The habiliments of a man are not on a woman, nor doth a man put on the garment of a woman, for the abomination of Jehovah thy God is any one doing these.
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See also
1 Corinthians 11:41 Corinthians 11:15Deuteronomy 18:12
In the KJVVerse 5,476 of 31,102

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SUMMARY

Deuteronomy 22:5 prohibits both women wearing items pertaining to a man and men wearing women's garments, declaring such actions an "abomination" to the LORD. This command is part of a broader collection of covenant laws given to Israel, designed to establish a holy and distinct nation set apart from the pagan practices of surrounding cultures. It underscores God's created order, emphasizing the importance of maintaining clear gender distinctions as a reflection of divine design and a safeguard against cultic immorality, idolatry, and societal confusion.

CONTEXT

  • Literary Context: Deuteronomy 22:5 is situated within a diverse collection of civil, social, and moral laws that follow the foundational Ten Commandments and precede the final blessings and curses of the covenant. This chapter specifically addresses a range of regulations concerning property rights, animal welfare, sexual purity, and social order, including laws about finding lost items, protecting birds' nests, building safe homes, and maintaining integrity in personal conduct. The placement of this prohibition against cross-dressing alongside laws promoting order and distinction (e.g., not mixing different kinds of seed or animal, as seen in Deuteronomy 22:9-11 or diverse materials in clothing) suggests a broader concern for maintaining clear boundaries and avoiding confusion in God's created order. It serves as a reminder that Israel's holiness was to permeate all aspects of daily life, not just religious rituals, reflecting God's character as a God of order.
  • Historical & Cultural Context: The Book of Deuteronomy serves as Moses' final address to the Israelites on the plains of Moab, just before their entry into the Promised Land. These laws were intended to prepare them for life as a settled nation in Canaan, a land saturated with pagan religious practices. Many Canaanite fertility cults, such as those dedicated to Baal and Asherah, involved rituals that intentionally blurred gender distinctions, including cultic prostitution, transvestism, and other forms of sexual immorality, often as a means of invoking divine favor or fertility. Such practices were deeply ingrained in the religious and social fabric of the surrounding nations. The prohibition in Deuteronomy 22:5 therefore served as a powerful boundary marker, distinguishing Israel's worship of the one true God from the detestable practices of their neighbors, which are frequently condemned as "abominations" throughout the Pentateuch (e.g., Deuteronomy 18:9-12).
  • Key Themes: This verse contributes significantly to several key themes within Deuteronomy and the broader Pentateuch. Firstly, it reinforces the theme of Divine Order and Distinction, reflecting God's original creation of humanity as distinct male and female, as established in Genesis 1:27. The law emphasizes the importance of maintaining these God-ordained distinctions in society. Secondly, it highlights the Rejection of Pagan Practices, serving as a clear demarcation against the idolatrous and immoral cultic activities prevalent in Canaanite religion, which often involved the blurring of gender roles. Thirdly, the law promotes Societal Clarity and Morality, aiming to prevent confusion in social identity that could lead to sexual perversion or undermine the integrity of family and community structures. Finally, the strong term "abomination" (Hebrew: to'evah) underscores the theme of Holiness and Purity, signifying something utterly detestable to the LORD due to its defiling nature, particularly in matters of worship and sexual ethics, as seen in other prohibitions like Leviticus 18:22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • "that which pertaineth unto a man" (Hebrew, kᵉlîy H3627 and geber H1397): The phrase kᵉlîy geber is broader than just "clothing." Kᵉlîy refers to "something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon)," while geber denotes "a valiant man or warrior; generally, a person simply." Thus, kᵉlîy geber encompasses not only distinctly male attire but also any accouterments, tools, or weapons that are strongly associated with a man's identity, role, or profession in that culture. The prohibition therefore extends beyond mere fashion to the adoption of a male persona or identity through one's external presentation.
  • "woman's garment" (Hebrew, simlâh H8071 and ʼishshâh H802): Simlâh refers to "a dress, especially a mantle; apparel, cloth(-es, -ing), garment, raiment," and ʼishshâh means "a woman." This phrase specifically denotes attire that is distinctly feminine in ancient Israelite culture. The pairing with kᵉlîy geber creates a comprehensive prohibition against either gender adopting the apparel or associated articles of the opposite sex. The emphasis is on the distinctiveness of the clothing as culturally recognized for one gender over the other.
  • "abomination" (Hebrew, tôwʻêbah H8441): This is a powerful and frequently used term in the Old Testament, denoting "something disgusting (morally), i.e. (as noun) an abhorrence; especially idolatry or (concretely) an idol; abominable (custom, thing), abomination." It is often applied to practices that are an affront to God's holiness, covenant, or created order, particularly idolatry, sexual perversion (e.g., Leviticus 18:22), and certain cultic rituals. Its use here elevates the prohibition beyond a mere social impropriety to a grave moral and theological offense, indicating that such actions fundamentally violate God's design and character.

Verse Breakdown

  • "The woman shall not wear that which pertaineth unto a man": This clause directly prohibits women from adopting items, including clothing, tools, or accouterments, that are culturally recognized as belonging to or defining a man's identity. This would have been understood in the context of ancient Israelite society, where gender roles and associated attire were distinct and often signified one's social function and identity. The concern is with intentional blurring of these God-ordained distinctions.
  • "neither shall a man put on a woman's garment": This parallel clause extends the prohibition to men, forbidding them from wearing clothing distinctly recognized as feminine. The reciprocal nature of the command emphasizes the principle of maintaining clear gender distinctions for both sexes, reinforcing the idea that this is a universal standard for the covenant community. It underscores the importance of outward appearance reflecting God's design for distinct male and female identities.
  • "for all that do so [are] abomination unto the LORD thy God": This concluding statement provides the divine rationale and gravity of the prohibition. The act of intentionally blurring gender distinctions through attire or associated items is declared tôwʻêbah, an "abomination," signifying God's deep moral repugnance. This strong theological condemnation underscores that such practices are not merely cultural preferences but a violation of God's revealed will and created order, potentially leading to or being associated with idolatrous and immoral practices that defile the individual and the community.

Literary Devices

Deuteronomy 22:5 employs several literary devices to convey its message with clarity and force. The primary device is Prohibition, explicitly stating what is forbidden ("shall not wear," "neither shall... put on"). This direct command leaves no room for ambiguity regarding the expected conduct. The verse also utilizes Antithesis by presenting a clear contrast between "woman" and "man," and "that which pertaineth unto a man" and "a woman's garment." This creates a balanced, reciprocal structure that emphasizes the universal application of the principle to both genders within the covenant community. Furthermore, the use of the term "abomination" functions as a form of Hyperbole or strong theological condemnation, elevating the seriousness of the offense beyond a simple social faux pas to a profound violation of divine order and holiness. This term acts as a powerful deterrent, signaling God's utter detestation for practices that undermine His design for human identity and societal purity.

THEOLOGICAL AND THEMATIC CONNECTIONS

The prohibition in Deuteronomy 22:5, while specific to ancient Israelite cultural context, resonates with foundational biblical truths about God's created order and His call to holiness. It underscores the divine intention for distinct male and female identities, established at creation (Genesis 1:27). The law served as a visible expression of Israel's covenant distinctiveness from the pagan nations, whose cultic practices often involved the blurring of gender roles and sexual immorality. This emphasis on external order reflected an internal commitment to God's design for human flourishing and purity, preventing confusion and upholding the sanctity of identity. Ultimately, it points to God's desire for His people to live in alignment with His good and ordered creation, reflecting His character as a God of order and truth in their daily lives.

REFLECTION AND APPLICATION

Deuteronomy 22:5 challenges believers today to consider the enduring principles behind ancient laws. While cultural expressions of gender and clothing have evolved dramatically across millennia, the underlying call to honor God's created order and maintain clarity in identity remains profoundly relevant. This verse encourages us to avoid intentional actions that obscure distinct male and female identities, particularly when such actions could lead to confusion, impropriety, or undermine God's design for sexuality and relationships. It calls us to live with integrity, reflecting God's wisdom in our outward presentation and inner character, and to be a people set apart from cultural trends that contradict biblical truth. Our choices in attire and self-presentation should promote modesty, respect for God-given distinctions, and a clear witness to the world about the beauty and order of God's creation, demonstrating a life lived in alignment with divine wisdom.

Questions for Reflection

  • How does understanding God's original creation of male and female in Genesis 1 inform our understanding of gender distinctions today?
  • In what ways might contemporary culture challenge or blur the distinctions between male and female, and how should believers respond with both grace and truth?
  • Beyond literal clothing, what does it mean to "maintain clarity" in our identity and roles as men and women in Christ, and how does this impact our witness?
  • How can we live distinctly from worldly values, honoring God's design, while still engaging with and loving our neighbors effectively?

FAQ

Does Deuteronomy 22:5 prohibit all forms of gender-neutral clothing or modern fashion trends?

Answer: Deuteronomy 22:5 prohibits wearing "that which pertaineth unto a man" by a woman, and "a woman's garment" by a man. The key is the cultural distinction of the garment at the time. In ancient Israel, male and female attire were distinctly different, often in cut, fabric, and ornamentation, and these differences were tied to social roles and religious practices. The concern was not about every minor variation in clothing but about intentionally blurring clear, culturally understood gender distinctions, often in connection with pagan cultic practices or sexual immorality. Modern clothing styles are far more varied and often include items that are functionally gender-neutral (e.g., t-shirts, jeans, athletic wear). The principle for believers today is to seek modesty, clarity, and to avoid intentionally adopting attire or behaviors that aim to defy or confuse God's created order of male and female, especially if it leads to impropriety or promotes ungodly ideologies. The spirit of the law points to honoring God's design rather than rigidly applying ancient cultural specifics to every modern fashion choice. The emphasis is on the heart's intent to honor God's design for humanity as male and female, as revealed in Genesis 1:27.

CHRIST-CENTERED FULFILLMENT

While Deuteronomy 22:5 is a specific Old Testament law given to ancient Israel, its underlying principles find profound Christ-centered fulfillment in the New Covenant. This law, like others concerning order and distinction, points to God's character as a God of order, not confusion (1 Corinthians 14:33). In Christ, the emphasis shifts from outward legal observance to an inward transformation of the heart by the Holy Spirit. Jesus did not abolish the Law but fulfilled it, revealing its ultimate purpose and meaning (Matthew 5:17). The New Testament calls believers to live as a new creation in Christ, where identity is primarily found in Him, transcending superficial distinctions while still respecting God's created design (Galatians 3:28). The call to holiness and distinctiveness for Israel now applies to the Church, which is called to be set apart for God's glory, reflecting His righteousness and order in a world often marked by confusion and rebellion against divine design (1 Peter 2:9-10). Thus, the spirit of Deuteronomy 22:5 encourages believers to live in a manner that honors God's wisdom in creation, promotes clarity and purity, and bears witness to the transformative power of the Gospel, which restores humanity to its intended design in Christ, reflecting His image in all aspects of life.

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Commentary on Deuteronomy 22 verses 5–12

Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.

I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu 22:5. Nature itself teaches that a difference be made between them in their hair (Co1 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, Ti1 2:11, Ti1 2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.

II. In taking a bird's-nest, the dam must be let go, Deu 22:6, Deu 22:7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? Co1 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos 10:14), and that the women with child were ripped open, Amo 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.

III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.

IV. Odd mixtures are here forbidden, Deu 22:9, Deu 22:10. Much of this we met with before, Lev 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.

V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num 15:38, Num 15:39), is here repeated, Deu 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu 22:11.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–12. Public domain.
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Ambrose of MilanAD 397
Letters 61-70
Now, if you will consider it well, that which nature herself abhors must be incongruous. For why do you not wish to be thought a man, seeing that you are born such? why do you assume an appearance which is foreign to you? why do you play the woman, or you, O woman, the man? Nature clothes each sex in their proper raiment. Moreover in men and women, habits, complexion, gestures, gait, strength and voice are all different.
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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