Deuteronomy 22:15
Then the young woman's father and mother shall bring the proof of her virginity to the city elders at the gate
Then the young woman’s father and mother
This phrase highlights the involvement of the family unit, particularly the parents, in the social and legal matters of ancient Israelite society. The Hebrew culture placed a strong emphasis on family honor and integrity. The father and mother, as the primary guardians and representatives of their daughter, were responsible for her upbringing and protection. This reflects the patriarchal structure of the society, where the family was the basic unit of social order and the parents were seen as the custodians of their children's virtue and reputation.

shall bring the proof of her virginity
The "proof of her virginity" refers to a physical token or evidence, often understood to be a cloth with bloodstains from the wedding night, which was kept as a testament to the bride's virginity. In the Hebrew context, virginity was highly valued and was considered a sign of purity and honor. The Hebrew word for virginity, "bethulim," underscores the cultural and religious importance placed on a woman's chastity before marriage. This practice was not only a personal matter but also a communal concern, as it affected the social standing of the family within the community.

to the city elders
The "city elders" were respected leaders and judges within the community who held the authority to make legal decisions and resolve disputes. In ancient Israel, elders were typically older men with wisdom and experience, entrusted with maintaining justice and order. Their role in this context underscores the communal nature of justice and the importance of public accountability. The elders served as arbiters in legal matters, ensuring that the laws of God, as given through Moses, were upheld.

at the gate
The "gate" of the city was not merely a physical entrance but a central place for legal transactions, public meetings, and the administration of justice. It was a place where the community gathered, and where important decisions were made. The gate symbolized transparency and openness in legal proceedings, as it was a public space where the community could witness and participate in the administration of justice. This setting emphasizes the communal aspect of the law and the importance of public witness in maintaining social order and integrity.

Persons / Places / Events
1. The Young Woman
Central to the verse, she is the subject of the accusation regarding her virginity.

2. Father and Mother
The parents of the young woman, responsible for presenting evidence of her virginity.

3. City Elders
Leaders and judges of the community who preside over legal matters at the city gate.

4. City Gate
The location where legal and civic matters are addressed, symbolizing justice and community governance.

5. Proof of Virginity
The evidence required to defend the young woman's honor and integrity.
Teaching Points
Cultural Context and Honor
Understanding the historical and cultural context of ancient Israel is crucial. The emphasis on virginity was tied to family honor and societal norms.

Role of Family
The involvement of the young woman's parents underscores the importance of family support and advocacy in times of crisis.

Community and Justice
The city elders' role highlights the importance of community leaders in upholding justice and truth.

Integrity and Evidence
The need for evidence in this situation points to the broader biblical principle of truth and integrity in all aspects of life.

Modern Application
While the specific cultural practices may differ today, the principles of family support, community justice, and personal integrity remain relevant.
Bible Study Questions
1. How does the cultural context of ancient Israel influence the understanding of this verse, and what can we learn from it about the importance of family honor today?

2. In what ways can the role of the city elders in this passage inform our understanding of leadership and justice in the church community?

3. How can the principle of providing evidence and seeking truth in this passage be applied to modern-day situations where integrity is questioned?

4. What are some practical ways families can support and advocate for each other in times of crisis, as seen in the actions of the young woman's parents?

5. How do other biblical teachings on purity and integrity, such as those found in Proverbs 31 or 1 Timothy 5, complement the message of Deuteronomy 22:15?
Connections to Other Scriptures
Genesis 34
The account of Dinah highlights the cultural importance of a woman's purity and family honor in ancient Israel.

Matthew 1:18-19
Joseph's response to Mary's pregnancy reflects the cultural and legal implications of perceived impurity.

1 Timothy 5:1-2
Encourages treating younger women with purity, reflecting the ongoing biblical emphasis on sexual integrity.

Proverbs 31:10-31
Describes the virtues of a noble woman, emphasizing character and integrity.
Slander, Unchastity, and FraudD. Davies Deuteronomy 22:13-21
ChastityJ. Orr Deuteronomy 22:13-30
Expedients to Secure PurityR.M. Edgar Deuteronomy 22:13-30
People
Hen, Moses
Places
Beth-baal-peor
Topics
Bring, Damsel, Damsel's, Elders, Evidence, Forth, Gate, Girl, Girl's, Lady, Lady's, Proof, Public, Responsible, Signs, Tokens, Town, Virgin, Virginity
Dictionary of Bible Themes
Deuteronomy 22:15

     5586   town

Deuteronomy 22:13-19

     5043   names, significance
     5676   divorce, in OT
     5707   male and female
     5731   parents
     5951   slander
     8830   suspicion

Deuteronomy 22:13-21

     5472   proof, evidence
     5695   girls
     5735   sexuality

Deuteronomy 22:13-24

     5709   marriage, purpose

Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:15-18

     5727   old age, attitudes

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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