Deuteronomy 21 12

Deuteronomy 21:12 kjv

Then thou shalt bring her home to thine house, and she shall shave her head, and pare her nails;

Deuteronomy 21:12 nkjv

then you shall bring her home to your house, and she shall shave her head and trim her nails.

Deuteronomy 21:12 niv

Bring her into your home and have her shave her head, trim her nails

Deuteronomy 21:12 esv

and you bring her home to your house, she shall shave her head and pare her nails.

Deuteronomy 21:12 nlt

If this happens, you may take her to your home, where she must shave her head, cut her nails,

Deuteronomy 21 verses

Deuteronomy 21 12 Meaning

Deuteronomy 21:12 outlines the initial step a man must take when desiring to marry a female captive taken in war. Before consummating the marriage, he is commanded to bring her into his house, where she must perform specific rituals: shave her head and pare her nails. This process signifies a period of transition, mourning, and symbolic purification from her former identity and pagan practices, differentiating this Israelite law from common, brutal warfare practices of surrounding nations by regulating the acquisition and integration of a war bride.

Deuteronomy 21 12 Context

Deuteronomy chapter 21 presents a series of diverse legal codes, regulating aspects of Israelite society concerning domestic life, crime, and ethical behavior. Verses 10-14 specifically address the delicate and often brutal reality of wartime capture and the subsequent desire to marry a foreign woman taken as spoil. This section sets a moral boundary, prohibiting immediate, unrestrained sexual exploitation. The specific command in verse 12 for the captive to shave her head and pare her nails is not punitive but ritualistic, marking a prescribed period of separation and transition within the conqueror's home, designed to mourn her past and culturally distinguish her before any marriage can be considered. This law notably contrasts with the ruthless practices of other ancient Near Eastern empires, demonstrating a remarkable, though limited, humanitarian concern within God's covenant framework.

Deuteronomy 21 12 Word analysis

• Then you shall bring her home to your house (וֶהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ, vehave'tah el-tokh beitakha`)

  • bring her home: The Hebrew verb וֶהֲבֵאתָהּ (vehave'tah), from בּוֹא (bo), implies "to bring" or "to enter." This immediately establishes her transition from captive to a presence within the household, initiating a regulated process, rather than immediate exploitation in the field. It implies a degree of responsibility taken by the man.
  • to your house: (אֶל־תּוֹךְ בֵּיתֶךָ, el-tokh beitakha) Literally, "into the midst of your house." This signifies entry into the Israelite domestic sphere, which carried with it certain legal and social implications, potentially offering protection and setting her apart from other mere spoils of war.

• and she shall shave her head (וְגִלְּחָה אֶת־רֹאשָׁהּ, vegilchak et-roshah`)

  • shave (גָּלַח, galach): This Hebrew verb means to shave completely, indicating a severe removal of hair, as opposed to a mere trimming. Hair, in ancient cultures, often symbolized status, beauty, vitality, and sometimes even a person's religious affiliation or vow (e.g., Nazirite vow). Complete shaving was an act of profound mourning, humility, ritual purification (as seen in leprosy cleansing rituals in Lev 14), or disfigurement (as inflicted by enemies, 2 Sam 10:4). Here, it serves as a public declaration of the end of her previous life and possibly of her prior pagan associations, as well as an act of mourning for her family and homeland. It stripped away outward signs of former identity or allure.
  • her head (רֹאשָׁהּ, roshah`): Her entire head, further emphasizing the thoroughness of the ritual act.

• and pare her nails (וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ, ve'aseta et-tzipornehah`)

  • pare (עָשָׂה, asah`): The verb עָשָׂה (asah) is a very general Hebrew word meaning "to do" or "to make." Its precise meaning in context for "nails" has led to scholarly debate.
    • "Pare" or "Trim": The traditional and most common interpretation, suggesting a cutting back of nails for cleanliness or as part of the disfiguring process, stripping away any superficial beauty or ritual practices (e.g., pagan nail decoration). This aligns with the shaving as a defacing or humbling act.
    • "Let grow": A less common view, suggesting she lets her nails grow long as another sign of neglect and mourning, similar to other ancient mourning customs of not grooming oneself.
    • The Septuagint (LXX) translates it as "making her nails," consistent with the ambiguity. However, the context of shaving and mourning generally supports a defacing or a severing from the previous state. Most scholars lean towards a physical alteration of the nails, likely trimming.
  • her nails (צִפָּרְנֶיהָ, tzipornehah`): Physical part of the body to be modified, complementing the shaving of the head.

• Words-group by words-group analysis

  • "bring her home to your house": This phrase emphasizes the structured entry into the domestic sphere under the man's responsibility, establishing a framework of legal possession and, paradoxically, potential protection, rather than unrestrained immediate desire. It transitions the context from battleground capture to a legal, regulated household arrangement.
  • "and she shall shave her head and pare her nails": These two parallel actions are commanded of her, not by him. They symbolize a profound ritual of detachment from her former identity, purification, and mourning. This external transformation signifies the internal reorientation required, moving from her pagan heritage and familial ties into potential Israelite integration. It serves to de-glamorize her initial appearance, forcing the man to consider more than immediate physical attraction and providing a sober transition for the woman.

Deuteronomy 21 12 Bonus section

This passage from Deuteronomy 21:10-14, including verse 12, is often debated regarding its moral implications. While modern sensibilities rightly object to forced marriage arising from warfare, it is crucial to understand its function within its historical and cultural context. Compared to the complete lack of rights or horrific abuse of female captives in other ancient Near Eastern societies, this law was remarkably progressive. It provided a framework that, while far from ideal by today's standards, offered the captive woman some degree of protection, time for mourning, and even a possibility of freedom (Deut 21:14) if the marriage did not proceed. It introduced legal checks against absolute arbitrary power by the man, reflecting God's overarching concern for justice and humane treatment even in harsh circumstances. This contrasts sharply with cases like the mass abductions in Judges 21, where laws were clearly not applied. The provisions demonstrate a principle of regulating human impulse and establishing social order rooted in covenant morality.

Deuteronomy 21 12 Commentary

Deuteronomy 21:12 provides a stark example of divine law injecting elements of humane control and ritual purification into the brutal realities of ancient warfare. Rather than simply permitting a conqueror to instantly seize and sexually exploit a captive woman—a common practice among nations like the Assyrians—the Israelite law imposes a mandatory period of separation and ritual actions. The shaving of the head was a profound symbol of mourning, humility, and the shedding of former identities, including potential pagan affiliations or cultic practices that might have involved hair adornments. Similarly, "paring her nails," likely referring to trimming or altering them, also served as a detaching act from any former beautification or ritualistic practices, and was a component of mourning and self-neglect during deep sorrow.

These actions, along with the subsequent month of mourning described in verse 13, compelled both the captor and the captive to slow down. For the man, it introduced a cooling-off period, forcing him to see the woman not as an object of immediate gratification but in a humbled, grieving state, possibly challenging his initial attraction based purely on beauty. For the woman, it offered a brief space for mourning her loss—family, home, culture—and a symbolic cleansing before any new status. The law aimed to elevate the captive above mere property, offering her a chance for legal and ritual recognition within a structured transition, highlighting the distinctiveness of Yahweh's ethical framework in contrast to surrounding cultures. It does not condone the initial act of capture but seeks to regulate its aftermath with some measure of dignity for the vulnerable.