Deuteronomy 22 13

Deuteronomy 22:13 kjv

If any man take a wife, and go in unto her, and hate her,

Deuteronomy 22:13 nkjv

"If any man takes a wife, and goes in to her, and detests her,

Deuteronomy 22:13 niv

If a man takes a wife and, after sleeping with her, dislikes her

Deuteronomy 22:13 esv

"If any man takes a wife and goes in to her and then hates her

Deuteronomy 22:13 nlt

"Suppose a man marries a woman, but after sleeping with her, he turns against her

Deuteronomy 22 verses

Deuteronomy 22 13 Meaning

Deuteronomy 22:13 describes a legal scenario that sets the stage for a specific law concerning marital disputes in ancient Israel. It presents the case of a man who marries a woman, consummates the marriage, and subsequently develops a strong dislike or aversion towards her. This aversion, implied by the word "detests," forms the pretext for the actions and accusations detailed in the verses immediately following this one. The verse introduces a challenging situation within a marital covenant, necessitating divine legal intervention to ensure justice and protect the vulnerable party.

Deuteronomy 22 13 Context

Deuteronomy 22:13 introduces a legal statute within Moses' reiteration of the Law to the Israelites before entering the Promised Land. This verse specifically anticipates the scenario addressed in verses 14-21, which outlines a procedure and penalties for a man who falsely accuses his new wife of not being a virgin.The immediate chapter context focuses on laws safeguarding communal purity and ethical conduct, especially concerning sexual integrity and property rights. These laws reinforce the covenant relationship between God and Israel, where personal behavior affects the sanctity of the entire community.Culturally, pre-marital virginity was highly esteemed for women, signifying honor, purity of lineage, and a righteous beginning to a marital covenant. A man's public denouncement of his wife's virginity was a grave accusation, as it could lead to her public shame, divorce, and social ruin. Ancient Near Eastern societies, though patriarchal, sometimes had legal codes (like Hammurabi's) that also sought to protect women against unjust accusations or abandonment. The Mosaic Law, in contrast, goes further by providing severe deterrents against such false claims and upholding justice for the woman within the community, often transcending the level of protection offered in neighboring cultures. This law serves as a polemic against the arbitrary power that a husband might wield to discard his wife simply because he "detests" her, demanding just cause and demonstrable proof in legal proceedings.

Word Analysis

• If any man: This phrase signifies a general legal premise applicable to any individual Israelite male. It indicates the broad scope of the law within the community.
• takes a wife (לָקַח אִשָּׁה, laqach ishshah): "To take a woman." This idiomatic expression denotes the formal act of marriage – a legal and covenantal union, not merely sexual acquisition. It implies all the societal and religious obligations accompanying marriage within Israelite culture.
• and goes in to her (וּבָא אֵלֶיהָ, u-va' eleiha): Literally, "and he came to her." This is a common biblical euphemism for the consummation of the marriage through sexual intercourse. It signifies that the marriage has been physically actualized, leading to its full recognition. This detail is crucial for the context that follows, as the man's "detesting" occurs after the marital bed has been shared.
• and detests her (וּשְׂנֵאָהּ, u-shene'ah from the root שנא, sane): "And he hates her," "and he dislikes her," or "and he shows aversion towards her." The Hebrew word sane (שנא) can indicate a range from strong dislike or contempt to actual hatred or rejection. In this context, it refers to a deep-seated revulsion or displeasure that the husband develops towards his wife after consummation, rather than before marriage. This dislike is not a righteous rejection of sin, but an unjustified or superficial aversion that forms the basis for subsequent malicious or unsubstantiated accusations. This highlights the subjective nature of his feelings, which are contrasted with the objective requirements of the law.

Deuteronomy 22 13 Commentary

Deuteronomy 22:13 establishes the starting point of a deeply important legal precedent within Israelite society concerning marital disputes. It portrays a disturbing but realistic scenario where a man, having lawfully married and consummated his union with a woman, develops an intense dislike for her. This "detesting" often stemmed from trivial reasons or a desire to move on, potentially using a flimsy excuse like her supposed lack of pre-marital virginity to justify a divorce and avoid associated bride price payments. The law acknowledges the reality of such human failures but immediately introduces a framework to prevent abuse. By outlining severe penalties for false accusations (as detailed in subsequent verses), the Law of Moses protects a wife's honor, deters capricious and unjust divorces, and maintains social order and moral integrity within the covenant community. It exemplifies divine justice, providing recourse for the vulnerable against arbitrary power. This legislation stands in stark contrast to practices in some surrounding cultures where men could dismiss wives easily, underscoring God's commitment to marital faithfulness and the dignity of all parties within the covenant.

Bonus SectionThe detailed procedures and severe penalties that follow this verse (Dt 22:14-21) highlight the Mosaic Law's progressive concern for women in a patriarchal society. Unlike some neighboring legal codes, it does not assume the man's word is sufficient evidence. Instead, it mandates a formal trial, requiring specific proof (the tokens of virginity, understood as a bloodstained cloth), and places a heavy burden of proof on the accuser. A false accusation not only leads to a fine payable to the father but also permanently bars the husband from ever divorcing that wife. This strict deterrent demonstrates the high value God places on a woman's honor, the sanctity of marriage, and the imperative for justice. This legislation aimed to protect the social fabric by discouraging hasty or malicious accusations stemming from mere disaffection. It ultimately served to uphold the integrity of the family unit, which was the foundational element of Israelite society and a reflection of God's covenant faithfulness to His people.