Deuteronomy 21 13

Deuteronomy 21:13 kjv

And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.

Deuteronomy 21:13 nkjv

She shall put off the clothes of her captivity, remain in your house, and mourn her father and her mother a full month; after that you may go in to her and be her husband, and she shall be your wife.

Deuteronomy 21:13 niv

and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife.

Deuteronomy 21:13 esv

And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife.

Deuteronomy 21:13 nlt

and change the clothes she was wearing when she was captured. She will stay in your home, but let her mourn for her father and mother for a full month. Then you may marry her, and you will be her husband and she will be your wife.

Deuteronomy 21 verses

Deuteronomy 21 13 Meaning

Deuteronomy 21:13 outlines specific protocols for a male Israelite who desires to marry a female captive taken in war. Before any marital intimacy, the woman must undergo a one-month period within the Israelite's home. During this time, she is required to shave her head, trim her nails, and remove the garments she wore in captivity. She must also mourn for her parents for a full month. Only after fulfilling these steps and the prescribed mourning period can the Israelite take her as his wife. This law ensured a structured transition, acknowledged her former identity and loss, and prevented immediate sexual exploitation.

Deuteronomy 21 13 Context

Deuteronomy 21:13 is part of a series of diverse laws (Deut 21:10-23:14) designed to regulate various aspects of Israelite social and domestic life. Specifically, this verse is embedded within the statutes regarding a male Israelite taking a female captive in war (Deut 21:10-14). This passage is distinctive within ancient Near Eastern legal codes for its detailed and remarkably humane provisions concerning a captive woman, standing in stark contrast to the often brutal and exploitative practices common among surrounding nations, where female captives were frequently treated as mere spoils of war, subjected to immediate rape, or forced into slavery without any legal protection or personal dignity.

The immediate context (21:10-14) frames this as an Israelite man who is "pleased with her" (a specific attraction). The preceding verse (21:12) states that she is brought into his house. Verse 13 then outlines the required transitional period, followed by verse 14, which explicitly forbids selling her or treating her as a slave if the marriage doesn't work out, thus offering further protection. This legislative section serves as a polemic against the unrestrained impulses of war and ensures that even in such circumstances, divine law upholds principles of justice, compassion, and human dignity, while promoting the purity of the Israelite household and discouraging practices linked to idolatry.

Deuteronomy 21 13 Word analysis

• and she shall shave her head (וְגִלְּחָה֙ אֶת־רֹאשָׁהּ, vegilkhah et rosha): The Hebrew verb galach (גָּלַח) means "to shave." Shaving the head was a common practice associated with mourning in ancient Israel (e.g., Isa 15:2; Jer 16:6; Ezek 7:18; Mic 1:16), signifying deep sorrow and lament for the dead or for a great loss. In this context, it marks the end of her previous life and the loss of her family and home. It may also have served as a purification ritual or even to diminish her "beauty" from a purely sexual perspective, thus forcing a period of waiting.
• and pare her nails (וְעָשְׂתָה֙ אֶת־צִפָּרְנֶ֔יהָ, ve'as'tah et tsipparnayha): The verb asah (עָשָׂה) means "to do" or "to make." Tsipporen (צִפׇּרֶן) refers to fingernails or toenails. While "pare" implies trimming, some interpretations suggest the verb asah might mean to let them grow long as a sign of neglect and mourning, or even to ritualistically trim them for purification, but "pare" is the most widely accepted and contextually consistent rendering. This action contributes to the visual transformation, signaling her change in status and separation from her former self.
• and put off the raiment of her captivity (וְהֵסִירָה֙ אֶת־שִׂמְלַ֣ת שִׁבְיָ֔הּ, vehesirah et simlat shivyha): The verb sur (סוּר) means "to remove" or "to turn aside." Simlah (שִׂמְלָה) is a garment or cloak, and shevi (שְׁבִי) refers to captivity or a captive. This act symbolizes shedding her former identity, associations with her previous pagan life, and her status as a captured enemy. It is a purification and a symbolic dressing for a new life within the Israelite community, mirroring the concept of putting off the "old self" (Col 3:8-10; Eph 4:22-24).
• and shall remain in thine house (וְיָשְׁבָה֙ בְּבֵיתֶ֔ךָ, veyashvah b’veitekha): The verb yashav (יָשַׁב) means "to sit," "dwell," or "remain." Her staying in the man's house signifies a period of transition under the man's temporary care and protection, prior to full integration as a wife. This period provides an opportunity for assimilation into the new culture and a clear separation from the prior context of battle and capture.
• and bewail her father and her mother a full month (וּבָכְתָה֙ אֶת־אָבִ֕יהָ וְאִמָּ֑הּ חֹ֥דֶשׁ יָמִ֑ים, uvakhtah et avyha ve’immah chodesh yamim): Bakah (בָּכָה) means "to weep" or "to mourn." Chodesh yamim (חֹ֥דֶשׁ יָמִ֑ים) literally means "a month of days," indicating a complete, fixed month period. This mourning period, explicitly for her parents, demonstrates a profound compassion commanded by the Law. It allows the woman time to grieve her profound loss – her family, home, culture, and former life. It also legally prevents the immediate consummation of the marriage, thus elevating the union from a mere act of conquest to a formalized marriage based on Israelite law, providing time for her conversion of heart and mind rather than simply conversion of status.

Words-group analysis:

• Ritual of transformation (shave her head, pare her nails, put off her captivity raiment): These actions together signify a stripping away of her previous identity and appearance. They mark a profound transition, akin to a rite of passage. These are visible markers of change and purification, preparing her for assimilation into a new life within Israel. It could also have been designed to remove any vestiges of pagan mourning rituals or idolatrous adornments.
• A full month of mourning: The explicit timeframe ensures a defined period of respect and compassion. This fixed month (30 days as typically interpreted for biblical month) allows for psychological adjustment and validates her emotional distress over her profound losses. It also served to demonstrate the seriousness and commitment of the proposed marriage, as opposed to an impulsive act.

Deuteronomy 21 13 Bonus section

• Compassionate Delay: The one-month waiting period not only facilitated mourning and assimilation but also functioned as a legal delay against hasty or impulsive gratification, fostering a more intentional decision about marriage from the man's side.
• Psychological Preparation: The mandated rituals and the mourning period were crucial for the woman's psychological adjustment, allowing her to process her trauma and prepare mentally and emotionally for a completely new life. This law stands out for its consideration of the captive's emotional state.
• No Forced Conversion: The text does not explicitly command a forced conversion to Israelite religion within this month, though it is implied that adoption of the community would involve adopting its ways. The focus is on the transition and establishing a lawful marriage rather than a forced religious conversion.
• Legal Protections in Subsequent Verses: While not part of verse 13, it is vital to note that verse 14 provides further protection: if the man becomes displeased with her, he must set her free and cannot sell her for money or treat her as a slave because he has humiliated her. This underlines the unique protection and rights afforded to the former captive.
• Biblical Principles of Hospitality: Though under duress, the captive is brought into the Israelite home, providing a degree of security and hospitality in contrast to abandonment. This reflects broader biblical principles of care for the alien and vulnerable.

Deuteronomy 21 13 Commentary

Deuteronomy 21:13 exemplifies the profound humanity and unique ethical standards embedded in God's Law for Israel, especially when contrasted with prevailing customs of the ancient world. While allowing the taking of a female captive as a wife, the law imposes stringent conditions designed to elevate her status from war spoil to a respected member of the community. The specific rituals of shaving the head, paring nails, and changing clothes served to remove any previous pagan associations, marking a visual break from her past identity and potentially her spiritual purification for inclusion in Israel. The crucial month-long mourning period for her parents, within the captor's home, mandates a time for her to grieve her immense loss and assimilate. This waiting period also serves to protect her by delaying sexual relations, separating the act of taking a wife from the violence of the battlefield. It transforms a potentially exploitative act into a regulated marriage, demanding compassion, dignity, and a gradual integration process. The law thus highlights Israel's commitment to justice and humaneness, even in circumstances of war, preventing casual degradation and advocating for a path toward full marital covenant.