Deuteronomy 22 15

Deuteronomy 22:15 kjv

Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:

Deuteronomy 22:15 nkjv

then the father and mother of the young woman shall take and bring out the evidence of the young woman's virginity to the elders of the city at the gate.

Deuteronomy 22:15 niv

then the young woman's father and mother shall bring to the town elders at the gate proof that she was a virgin.

Deuteronomy 22:15 esv

then the father of the young woman and her mother shall take and bring out the evidence of her virginity to the elders of the city in the gate.

Deuteronomy 22:15 nlt

Then the woman's father and mother must bring the proof of her virginity to the elders as they hold court at the town gate.

Deuteronomy 22 verses

Deuteronomy 22 15 Meaning

Deuteronomy 22:15 outlines a crucial step in the legal process when a newlywed husband falsely accuses his wife of not being a virgin. This verse details that, as a response to such an accusation, the parents of the young woman are required to bring physical evidence of her virginity at the time of marriage before the city elders who serve as judicial arbiters. This action is the defense presented against the husband's potentially life-threatening claim, asserting the woman's honor and purity.

Deuteronomy 22 15 Context

Deuteronomy 22 forms part of a larger section (chapters 12-26) which contains specific laws and statutes given by God through Moses to the Israelites. These laws regulate various aspects of their national, social, moral, and religious life in the Promised Land, establishing a society distinct from surrounding pagan cultures. Chapter 22 itself deals with various social regulations, including humanitarian acts (vv. 1-8), rules concerning proper separation (vv. 9-11), and laws regarding sexual purity and marital integrity (vv. 13-30).

Verse 15 is a direct response to the preceding verses (22:13-14) which describe a husband falsely accusing his new wife of not being a virgin at their wedding. In ancient Israelite society, female virginity at marriage was of paramount importance, symbolizing family honor, purity, and proper adherence to social norms. An accusation of premarital unchastity was grave; if proven, it resulted in the woman's stoning to death at her father's door (Deut 22:20-21). This law provides a formal legal defense for the woman, ensuring that such a serious charge cannot be made lightly or without consequences for the accuser if his claim is false (Deut 22:18-19). The "gate" of the city served as the customary location for judicial proceedings and public assemblies in ancient Israel, where the city elders (civic leaders and judges) would arbitrate disputes. This law exemplifies the Mosaic code's emphasis on due process and protection for the vulnerable, particularly women against unsubstantiated, malicious claims, differing from potentially more arbitrary systems in other ancient Near Eastern cultures.

Deuteronomy 22 15 Word analysis

• Then: Signifies the next step in a legal sequence initiated by the husband's accusation in the preceding verses.
• the father...and her mother: Highlights shared parental responsibility and the collective family honor tied to the young woman's virginity. The presence of both parents underscores the seriousness and public nature of the legal defense.
• shall take and bring out: These verbs (laqach - to take, yatsa - to go out/bring out) denote a mandatory, active, and public presentation. It's a legal duty required by the law.
• the evidence (Hebrew: ôt - עוֹת, often rendered "sign" or "token") of the young woman's virginity (Hebrew: bəthulîm - בְּתוּלִים, maidenhood, virginity):
  • ôt: This term indicates a tangible, recognizable sign or proof. In this context, scholarly consensus and ancient Jewish tradition understand this to refer to the blood-stained garment or sheet from the marriage bed, serving as irrefutable physical proof of the consummation and the bride's hymenal integrity. It is the visible "sign" that she was a virgin before consummation. This specific use of ôt for a personal physical state is distinct, emphasizing the visual and evidentiary nature required for this specific legal case.
  • bəthulîm: Refers to the physical state of being a virgin. The value of bəthulîm was immense, directly tied to personal integrity, family honor, and the societal structure. Loss of bəthulîm prior to marriage, outside specific lawful unions, carried severe penalties.
• to the elders of the city: The elders (Hebrew: zəqenîm - זְקֵנִים) were the recognized local judicial authority. They possessed legal wisdom, oversaw community affairs, and rendered judgments according to the law.
• in the gate: The city gate (Hebrew: sha'ar - שַׁעַר) was the public square and administrative center where legal proceedings, commercial transactions, and important social interactions occurred. It provided a visible and public setting for justice, ensuring accountability and transparency.

Words-group analysis:

• "Then the father of the young woman and her mother shall take and bring out": This phrase highlights the critical role of the parents in defending their daughter. They are not passive recipients of injustice but active agents, mandated by law to provide counter-evidence. Their action prevents a one-sided verdict based solely on the husband's accusation.
• "the evidence of the young woman's virginity to the elders of the city in the gate": This defines the exact action required for justice. It specifies the "what" (evidence of virginity), "to whom" (the elders), and "where" (in the city gate), outlining the legal process with precision. This shows that the Law of Moses established a formal process for dispute resolution, protecting individuals, especially women, from unsubstantiated claims by requiring tangible proof and impartial adjudication by recognized authorities in a public forum.

Deuteronomy 22 15 Bonus section

• The gravity of the charge of non-virginity reflects the covenantal emphasis on purity and fidelity, not just in marriage but as a reflection of Israel's fidelity to God. The purity of the Israelite household was seen as integral to the purity of the nation.
• This law, though seemingly harsh by modern standards, actually served as a progressive safeguard for women in ancient times. Without such a law, a malicious husband could easily discard or even have his wife killed on a baseless accusation with no recourse for her. The burden of proof, here, falls on the family to disprove the husband's claim with definitive evidence, and if they succeed, the husband faces significant penalties (Deut 22:18-19), deterring false accusations.
• The semel ha'betulim (sign of virginity) being brought to the elders symbolizes a highly formalized legal and societal understanding of marriage consummation, making it a publicly attestable event for justice purposes rather than a purely private matter. This highlights how ancient Israelite law engaged with deeply personal matters through societal structures.
• The passage reveals the honor-shame culture prevalent in the ancient Near East, where a family's standing was deeply intertwined with the reputation and moral conduct of its members. The parents' action is as much about restoring their family's honor as it is about saving their daughter's life.

Deuteronomy 22 15 Commentary

Deuteronomy 22:15 provides a crucial counter-measure against a severe and potentially deadly accusation of a new wife's premarital unchastity. This law demonstrates a commitment to due process within ancient Israelite jurisprudence. While modern sensibilities might question the nature of "evidence," for the culture of the time, the 'ôt, or physical token of virginity, served as clear and undeniable proof in a society where female premarital purity was a non-negotiable expectation linked to family honor. The involvement of both parents underscores the gravity of the matter for the entire family. Their public presentation of evidence before the city elders at the gate ensures that the judicial process is not private or easily manipulated, but transparent and under the authority of respected community leaders. This statute prevented an accused woman from being unjustly condemned based merely on an unsubstantiated claim by her husband, thus upholding justice and protecting her life and honor within the communal legal framework. It showcases a Mosaic legal provision designed to defend the vulnerable against malice, underscoring the divine concern for truth and righteousness in human affairs.