Deuteronomy 21 11

Deuteronomy 21:11 kjv

And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife;

Deuteronomy 21:11 nkjv

and you see among the captives a beautiful woman, and desire her and would take her for your wife,

Deuteronomy 21:11 niv

if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife.

Deuteronomy 21:11 esv

and you see among the captives a beautiful woman, and you desire to take her to be your wife,

Deuteronomy 21:11 nlt

And suppose you see among the captives a beautiful woman, and you are attracted to her and want to marry her.

Deuteronomy 21 verses

Deuteronomy 21 11 Meaning

Deuteronomy 21:11 describes a specific scenario encountered during wartime: an Israelite soldier sees a foreign woman among the captives, finds her beautiful, and desires to take her as his wife. This verse introduces a unique and regulated legal provision concerning marriage with a foreign female prisoner of war, setting it apart from common ancient Near Eastern practices by subjecting such unions to divine law and strict conditions outlined in the subsequent verses. It acknowledges human attraction and the realities of war but immediately sets the stage for an orderly and protected process.

Deuteronomy 21 11 Context

Deuteronomy chapter 21 presents a collection of various laws, seemingly disparate, yet all reflecting God's order and justice for the Israelite community. These laws include atonement for an unsolved murder (vv. 1-9), the humane treatment and integration of a female captive taken in war (vv. 10-14), the rights of a firstborn son, even if from a disliked wife (vv. 15-17), dealing with a rebellious son (vv. 18-21), and the burial of a crucified body (vv. 22-23).

Deuteronomy 21:11 specifically falls within the legal section concerning a female prisoner of war (vv. 10-14). This section acknowledges the harsh realities of ancient warfare, where women were often treated as mere spoils and subjected to violence. In contrast to the unchecked brutality common in other ancient Near Eastern societies, God's law provides a regulated process designed to bring a measure of dignity, protection, and potential integration to the foreign captive woman. It limits the immediate gratification of a soldier's desire, requiring a period of waiting, purification, and mourning for the woman before marriage could take place, ultimately aiming to transform her status from object to legitimate wife within the community.

Deuteronomy 21 11 Word analysis

• And seest (וְרָאִיתָ - v'ra'ita): Derived from the Hebrew root ra'ah (רָאָה), meaning "to see," "perceive," "look upon." It implies more than a fleeting glance; rather, an attentive observation that leads to recognition and subsequent desire. This verb places the agency squarely on the Israelite man's visual perception and resulting attraction. It highlights that the process begins with what the eyes behold.
• among the captives (בַּשְּׁבִי - bash'shevi): From shevi (שְּׁבִי), meaning "captivity," "captives," or "spoil." This explicitly states her status as a prisoner of war, a non-Israelite. She is not merely "a woman" but one obtained through conquest, part of the spoils. This context is crucial as it shapes the specific legal provisions that follow, addressing her vulnerability and lack of customary protections.
• a beautiful woman (אֵשֶׁת יְפַת תֹּאַר - 'eshet yefat to'ar):
  • 'eshet (אֵשֶׁת): "woman" or "wife," the construct form of 'ishah (אִשָּׁה).
  • yefat (יְפַת): "beautiful," "fair," derived from yaphah (יָפָה).
  • to'ar (תֹּאַר): "form," "appearance," "figure," "mien."Together, "woman beautiful of form" emphasizes her physical attractiveness. The law acknowledges that human beings are drawn by physical appearance, even in dire circumstances like war. This aesthetic attraction is the catalyst for the soldier's desire. The Bible does not condemn the seeing of beauty, but rather regulates the subsequent actions.
• and hast a desire unto her (וְחָשַׁקְתָּ בָּהּ - v'chashaqta vah): From the root chashaq (חָשַׁק), which conveys a strong sense of "to cling to," "to be attached to," "to long for," or "to desire strongly." This is not a casual whim but a deep, emotional, and often passionate longing or affection. It suggests a settled intent, implying more than mere lust and prompting the man to consider a serious relationship rather than temporary gratification. The law recognizes the depth of this desire as leading to the possibility of marriage.
• that thou wouldest have her to thy wife (וְלָקַחְתָּ לְךָ לְאִשָּׁה - v'laqachta l'cha l'ishah):
  • v'laqachta (וְלָקַחְתָּ): "and you shall take/acquire," from laqach (לָקַח), "to take," "to seize," "to acquire." In a marital context, it signifies "to marry."
  • l'cha (לְךָ): "for yourself."
  • l'ishah (לְאִשָּׁה): "as a wife" or "for a wife."This phrase explicitly states the soldier's intention is not temporary use or illicit union, but formal, legitimate marriage within the Israelite community. This commitment triggers the set of specific legal provisions in Deut 21:12-14, transforming what could be an act of coercion or exploitation into a regulated conjugal bond. It elevates her status and offers her a pathway to integration and protection under the Mosaic Law.

Deuteronomy 21 11 Bonus section

• Mitigation of Brutality: This law is not a concession to evil but a divinely ordained mitigation of the widespread barbaric practices of warfare in the ancient world. It limits the arbitrary power of the conqueror.
• Transitional Law: The elaborate ritual involving hair, nails, and a month of mourning emphasizes a profound change in the woman's status and identity. It is a transitional period, allowing her to process loss and adapt to a new life, underscoring that marriage is a covenant, not merely physical gratification or acquisition of property.
• Ethical Complexity: From a modern perspective, this law still involves an unequal power dynamic and lacks elements of consensual choice in marriage as understood today. However, understanding it within its specific ancient context reveals it as a significant legal protection, contrasting sharply with the total dehumanization of war captives prevalent at the time. It provided a means for women captured in war to transition into legal and legitimate relationships within the community, ensuring their future and potentially the well-being of any children.
• Beyond Beauty: While physical beauty initiates the process, the subsequent verses compel the man to consider more than just physical appearance by introducing a month-long waiting period and public display of mourning. This encourages a shift from superficial attraction to a more settled relationship and a potential pathway to the woman’s inclusion in the covenant people.

Deuteronomy 21 11 Commentary

Deuteronomy 21:11 sets the premise for a remarkably progressive and humane (for its historical context) law concerning female captives of war. It acknowledges the natural human experience of physical attraction ("a beautiful woman") and the deep personal desire ("hast a desire unto her") that can arise, even amidst the brutality of conflict. However, rather than sanctioning immediate sexual exploitation, a common practice in other ancient Near Eastern cultures, this verse introduces a critical condition: the man's intention must be to "take her to thy wife." This transforms the encounter from one of potential rape or concubinage into a regulated, marital commitment. The law then, in the subsequent verses (12-14), establishes specific rites and waiting periods (shaving her head, paring her nails, mourning her family for a full month) that serve multiple purposes: it delays immediate gratification, forcing the man to consider his true intent beyond mere lust; it offers the woman a period of dignity, grieving for her lost family and past life; and it serves as a symbolic break from her former identity and a transition towards integration into the Israelite household and covenant community. While appearing rigid, these stipulations demonstrate God's compassion and justice, ensuring the vulnerable woman has a measure of protection and status, offering her a pathway to a legitimate life within Israel, far superior to the customary fates of war captives in that era.