Deuteronomy 22 16

Deuteronomy 22:16 kjv

And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;

Deuteronomy 22:16 nkjv

And the young woman's father shall say to the elders, 'I gave my daughter to this man as wife, and he detests her.

Deuteronomy 22:16 niv

Her father will say to the elders, "I gave my daughter in marriage to this man, but he dislikes her.

Deuteronomy 22:16 esv

And the father of the young woman shall say to the elders, 'I gave my daughter to this man to marry, and he hates her;

Deuteronomy 22:16 nlt

Her father must say to them, 'I gave my daughter to this man to be his wife, and now he has turned against her.

Deuteronomy 22 verses

Deuteronomy 22 16 Meaning

Deuteronomy 22:16 initiates a legal appeal made by a father on behalf of his recently married daughter. It describes him approaching the community elders, serving as judges, to challenge his son-in-law's public accusation that his daughter was not a virgin before their marriage. The father formally declares that he legitimately gave his daughter in marriage to the man and counter-accuses the husband, stating that his underlying motive for the false slander is profound "hatred" and a desire to unjustly cast her off, rather than any genuine wrongdoing on her part. This verse emphasizes the father's role as a protector and legal representative, challenging an abusive act and bringing the matter to divine justice through the established legal channels.

Deuteronomy 22 16 Context

Deuteronomy chapter 22 covers a range of laws designed to uphold the purity, integrity, and social order of the Israelite community, spanning topics from lost property to proper conduct within towns. Verses 13-21 specifically address the grave matter of a new husband falsely accusing his wife of not being a virgin before their marriage. This passage establishes a judicial process for such a serious charge, recognizing its potential to utterly ruin a woman's life and her family's honor. In ancient Israelite culture, a woman's virginity upon marriage was considered crucial for establishing the legitimacy of the union and the purity of the family lineage. A false accusation carried severe implications for both parties, demanding intervention from the local elders who functioned as a court. Verse 16 outlines the initiation of the defense, where the wronged woman’s father formally presents his counter-argument to the authoritative elders.

Deuteronomy 22 16 Word analysis

• "Then" (wāw): A connective conjunction, indicating a consequential action following the husband's accusation in the preceding verses. It marks the shift from accusation to formal rebuttal.

• "the young woman’s father" (ʾab-hannaʿarâ, אָב הַנַּעֲרָה):

  • ʾab (אָב): Father. Represents the primary patriarchal figure responsible for the daughter’s well-being and honor, her legal representative in this crucial legal dispute.
  • hannaʿarâ (הַנַּעֲרָה): The young woman / the maiden. Emphasizes her status as a virgin or newly-married bride, making the accusation against her pre-marital chastity deeply impactful. Her status is central to the entire dispute.

• "shall say" (wəʾāmar, וְאָמַר): Denotes a formal, authoritative declaration made in a public and legal setting. It's not a private complaint but a sworn testimony or claim before judicial figures.

• "to the elders" (ʾel-hažəqēnîm, אֶל־הַזְּקֵנִים):

  • hažəqēnîm (הַזְּקֵנִים): The elders. These were seasoned, respected, and often wise men who served as judges and community leaders, usually convened at the city gate to handle legal and civic matters. They represent the communal justice system established by God.

• "‘I gave" (nātattî, נָתַתִּי): Literally, "I have given." This perfect tense verb emphasizes the completeness and legitimacy of the act of marriage. The father performed his duty in bestowing his daughter in a lawful covenant.

• "my daughter" (ʾet-bitî, אֶת־בִּתִּי): Expresses the direct parental relationship and vested interest. The father's honor and the lineage's integrity are tied to his daughter’s purity.

• "to this man" (lāʾîš hazzeh, לָאִישׁ הַזֶּה): Directly refers to the husband, identifying him as the other party in the marriage covenant and, critically, as the one making the damaging false accusation.

• "to wife" (lāʾiššâ, לָאִשָּׁה): Confirms the intent and nature of the transaction: a legitimate, permanent marriage as defined by God's covenant laws, not a temporary liaison or concubinage.

• "but he hates her’" (wəhûʾ sənēʾah, וְהוּא שׂנְאָהּ):

  • sānēʾ (שָׂנֵא): Hates. This is a crucial term that signifies more than a casual dislike; it indicates a deep-seated rejection, enmity, or a deliberate intention to spurn and discard. In legal contexts (cf. Deut 24:3), "hate" could be the grounds for a husband divorcing his wife. Here, the father implies this "hate" is the husband's malicious motive for inventing the false accusation.

• Words-group by words-group analysis:

  • "Then the young woman’s father shall say to the elders": This phrase immediately establishes the setting (legal appeal to civic authorities) and the active agent (the father). It shows the recourse available to aggrieved parties within Israel's legal framework, emphasizing the elders' judicial role and the importance of public legal declaration.
  • "‘I gave my daughter to this man to wife": This statement asserts the legitimacy and propriety of the marriage, indicating all traditional and legal requirements were met. It forms the factual premise upon which the father bases his counterclaim, validating the union as God-ordained and lawful. This highlights that the husband cannot casually disregard this union.
  • "but he hates her’": This powerful and concise phrase encapsulates the father's primary accusation against the husband's motive. It reframes the legal dispute from one about the daughter's character to one about the husband's malice. The father argues that the husband's accusation of non-virginity is not due to fact, but due to his underlying rejection and contempt for his wife, providing a reason for his deceitful actions. It exposes the true character flaw and wicked intent of the husband.

Deuteronomy 22 16 Bonus section

The strong legal term "hates her" (sānēʾ) is significant, extending beyond mere emotional dislike to signify a determined intent to disassociate or reject, a basis for a certificate of divorce in other Deuteronomic laws (Deut 24:3). The law, therefore, understands that the husband's accusation stems from a desire to rid himself of his wife rather than a genuine pursuit of justice or discovery of truth. This entire legal section highlights a deep concern in the Torah for the protection of women, especially in contexts where they might be vulnerable to the unchecked power of men. It serves as a deterrent against unjust actions and strengthens the societal fabric by promoting marital stability and communal accountability. The fact that this legal recourse involves the local elders (a form of judicial review at the community level) and specifies a strict punishment for false accusers further underscores the seriousness of slander and the value placed on marital integrity within the covenant community.

Deuteronomy 22 16 Commentary

Deuteronomy 22:16 is a foundational legal utterance within ancient Israelite jurisprudence, establishing the means for protecting a vulnerable new bride from malicious slander. The father's powerful statement to the elders demonstrates his divinely sanctioned responsibility to guard his family’s honor and pursue justice. By accusing the husband of "hating her," the father intelligently pivots the focus from the daughter's alleged impurity to the husband's true motive—a deep-seated rejection and malevolence that would lead him to fabricate such a heinous charge. This verse showcases God’s law actively preventing capricious divorces and ensuring accountability for those who seek to exploit or disgrace others through falsehood. It underscores the sanctity of marriage and God's justice in upholding truth over malice.

• Example 1: A contemporary legal system upholding a victim's right to confront slanderers and providing mechanisms for legal defense against false accusations that aim to destroy character.
• Example 2: In a spiritual context, identifying the root of relational conflict not as factual disagreements but as underlying bitterness or ill will (spiritual "hate") masquerading as concern for truth.