Deuteronomy 22 17

Deuteronomy 22:17 kjv

And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.

Deuteronomy 22:17 nkjv

Now he has charged her with shameful conduct, saying, "I found your daughter was not a virgin," and yet these are the evidences of my daughter's virginity.' And they shall spread the cloth before the elders of the city.

Deuteronomy 22:17 niv

Now he has slandered her and said, 'I did not find your daughter to be a virgin.' But here is the proof of my daughter's virginity." Then her parents shall display the cloth before the elders of the town,

Deuteronomy 22:17 esv

and behold, he has accused her of misconduct, saying, "I did not find in your daughter evidence of virginity." And yet this is the evidence of my daughter's virginity.' And they shall spread the cloak before the elders of the city.

Deuteronomy 22:17 nlt

He has accused her of shameful conduct, saying, "I discovered that your daughter was not a virgin." But here is the proof of my daughter's virginity.' Then they must spread her bed sheet before the elders.

Deuteronomy 22 verses

Deuteronomy 22 17 Meaning

This verse details a father's declaration before the city elders concerning his daughter's newly wed husband. The father states that he gave his daughter in marriage to this man, but now the man claims she was not a virgin and "hates her," implying the accusation is motivated by malice rather than truth. This statement initiates the legal process described in Deuteronomy 22:13-21, where the father presents his case to protect his daughter's honor and secure justice against a false accusation.

Deuteronomy 22 17 Context

Deuteronomy 22:17 is embedded within a section of detailed laws (Deuteronomy 22:13-21) specifically addressing cases of a newly married husband falsely accusing his wife of not being a virgin. This legal scenario underscores the gravity of marital fidelity, the importance of family honor, and God’s concern for justice for the vulnerable in ancient Israelite society. The broader chapter (Deuteronomy 22) covers various civil and moral regulations, including rules for lost property, preventing harm, maintaining agricultural distinctiveness, and prohibiting various forms of sexual immorality. Historically, these laws were given as Israel prepared to enter the Promised Land, establishing the framework for a covenant community guided by divine righteousness, protecting social order, and ensuring ethical conduct in all areas of life, from personal integrity to community relations. This specific law serves as a crucial safeguard against malicious marital disputes that could unjustly ruin a woman’s life and dishonor her family.

Deuteronomy 22 17 Word analysis

• and said (וַיֹּאמֶר - vayyomer): This standard Hebrew narrative conjunction and verb ("he said") indicates a direct and formal verbal statement. In this judicial setting, it signifies the beginning of the father's official testimony before the governing authorities, initiating legal proceedings.
• to the elders of the city (אֶל-זִקְנֵי הָעִיר - el-ziqnei ha'ir): "Elders" (ziqnei) were the respected, experienced, and authoritative male leaders of a town or village. They served as local judges and administrators, convening at the city gate to arbitrate disputes, administer justice, and maintain social order according to the Law. Approaching them signifies bringing a matter to legitimate and recognized authority for resolution.
• ‘My daughter (בִתִּי - bitti): The possessive pronoun emphasizes the father’s familial connection and responsibility to protect his child. In a society where a daughter's honor and virginity were intrinsically linked to her family's reputation, an accusation against her directly implicated the entire household. The father's action here is an expression of his paternal duty to defend her name and their collective honor.
• has given in marriage (נָתַתִּי - natatti): Literally "I have given." This highlights the patriarchal structure of ancient Israelite society where fathers typically arranged and formalized the marriages of their daughters. By stating "I gave," the father asserts the legitimacy and completion of the marriage covenant, setting the stage for the betrayal of that covenant by the son-in-law's subsequent actions.
• to this man (לָאִישׁ הַזֶּה - la'ish hazzeh): The demonstrative pronoun ("this") pointedly identifies the husband as the accused party. It serves to unequivocally direct the complaint against the specific individual responsible for the grievance.
• and he hates her (וַיִּשְׂנָאֶהָ - vayisra'eha): The verb "hates" (שָׂנֵא - sana) signifies a strong, active aversion or hostility. This is not merely indifference or dislike, but an antagonistic emotion that frequently serves as a motive for destructive behavior. In the context of marriage, "hatred" is gravely contrary to the divine intention of covenantal love and companionship. This declaration of hatred is critical because it reveals the father’s conviction that the husband’s accusation is not a sincere claim of discovery, but a malicious attempt to find grounds for divorce, driven by ill will. This transforms the husband’s claim from a factual assertion into a charge rooted in malice.

• Words-Group Analysis: "My daughter has given in marriage to this man": This phrase acts as a factual declaration of an established, valid marriage. It underscores the father's active and traditional role in initiating the union, which places him in a legitimate position to defend his daughter against any wrongful disruption of that sacred bond. It also emphasizes the marital covenant the man has entered into, against which his "hatred" now acts.
• Words-Group Analysis: "and he hates her": This specific phrase is the linchpin of the father's accusation. It is not merely an emotional description but presented as the fundamental motivation behind the husband's false claim. In a legal context, understanding motive is crucial for discerning the truth. By attributing the accusation to hatred, the father challenges the husband's credibility and redirects the focus from the daughter's supposed impurity to the husband's malicious intent. This highlights the unique compassion of Mosaic law in defending the vulnerable from such abuse of power, especially given the severity of the consequences for the accused woman.

Deuteronomy 22 17 Bonus section

This statute, found in Deuteronomy 22:13-21, is often contrasted with other ancient Near Eastern legal codes. Unlike some surrounding legal traditions, Mosaic Law specifically includes provisions that strongly protect the falsely accused wife, imposing severe penalties—including public humiliation and a financial fine equivalent to what would be paid for a virgin’s seduction (fifty shekels of silver, paid to the father)—upon a husband found to be a slanderer. Furthermore, such a husband forfeited his right to divorce her for life, ensuring she received support. This unique emphasis on judicial protection against malevolent intent underscores the ethical and compassionate dimensions of God's covenant law, prioritizing truth and safeguarding family honor over a husband’s arbitrary will. The "tokens of virginity" mentioned in the broader passage, brought by the father to prove his daughter’s purity, are understood by scholars to refer to garments stained with the blood of the wedding night, or other visual proofs confirming the consummation and her purity.

Deuteronomy 22 17 Commentary

Deuteronomy 22:17 opens a legal proceeding in ancient Israel, initiated by a father who publicly asserts his daughter’s honor against her new husband’s damaging claim of premarital unchastity. This law illustrates God’s meticulous concern for justice, particularly for the vulnerable members of society, like a woman falsely accused in a patriarchal setting. The father’s statement that he "gave" his daughter for marriage underscores the legitimacy of the union and his familial right and duty to protect her. The pivotal point is the accusation that the husband "hates her," implying malice and a malicious intent behind his otherwise serious charge. This shifts the judicial focus from solely assessing the wife’s virginity to discerning the husband's motive and preventing him from exploiting a potential loophole to divorce a wife he simply no longer desires. The law thus ensures that justice is pursued with integrity, demanding that accusations are proven true and deterring individuals from weaponizing legal processes through malicious falsehoods. This law ultimately upholds the sanctity of marriage and safeguards the innocent from deliberate public shame and ruin.