Deuteronomy 21:11
if you see a beautiful woman among them, and you desire her and want to take her as your wife,
if you see
The phrase "if you see" implies a personal encounter or observation. In the Hebrew context, the verb "see" (רָאָה, ra'ah) often goes beyond mere visual perception to include understanding or discerning. This suggests that the decision to take action is based on a thoughtful consideration rather than impulsive desire. It reflects the importance of intentionality and discernment in decision-making, especially in matters of the heart and relationships.

a beautiful woman
The term "beautiful" (יָפֶה, yafeh) in Hebrew denotes physical attractiveness, but in the biblical context, beauty often carries deeper connotations. It can symbolize favor, blessing, or even divine approval. The mention of beauty here acknowledges the natural human appreciation for physical appearance, yet it also serves as a reminder that true beauty in biblical terms encompasses character and virtue, not just outward appearance.

among the captives
This phrase situates the verse within the context of war and conquest, a common reality in ancient Israelite history. The captives (שְׁבִי, shevi) were often those taken during military campaigns. The historical context here is crucial, as it reflects the harsh realities of ancient warfare and the subsequent treatment of captives. It also highlights the need for ethical considerations even in times of conflict, as the Israelites were called to uphold certain standards of conduct.

and desire her
The word "desire" (חָשַׁק, chashaq) in Hebrew conveys a strong emotional attachment or longing. It is used in various contexts in the Bible to describe deep affection or love. This suggests that the motivation for taking the woman as a wife should stem from genuine affection rather than mere lust or possession. It underscores the importance of love and respect in relationships, even those formed under unusual circumstances.

and want to take her
The phrase "want to take her" involves a decision-making process. The Hebrew verb "take" (לָקַח, laqach) can mean to seize, receive, or acquire. In this context, it implies a formal action of bringing someone into one's household. This reflects the cultural practices of the time, where marriage often involved a legal and social transaction. It emphasizes the seriousness and commitment involved in the decision to marry.

as your wife
The term "wife" (אִשָּׁה, ishah) signifies a covenantal relationship. In the biblical context, marriage is not merely a social contract but a sacred covenant before God. This phrase highlights the transformation of the woman's status from captive to a respected member of the household. It underscores the biblical principle of marriage as a union characterized by mutual respect, love, and commitment, reflecting God's design for human relationships.

Persons / Places / Events
1. Israelites
The people receiving the law, God's chosen nation, who are being instructed on how to conduct themselves in various situations, including warfare.

2. Captives
Individuals taken during warfare, often from enemy nations, who are subject to the laws and customs of the victors.

3. Beautiful Woman
A specific captive who catches the eye of an Israelite soldier, prompting specific instructions on how to proceed if he desires to marry her.

4. Moses
The leader of the Israelites and the one through whom God delivers these laws and instructions.

5. Warfare
The context in which these instructions are given, as the Israelites engage in battles with surrounding nations.
Teaching Points
Respect and Dignity
The law provides a framework for treating captives with respect, emphasizing the dignity of the individual, even in the context of war.

Marriage as Covenant
The passage underscores the seriousness of marriage as a covenant, not merely a transaction or acquisition, even when involving a captive.

Cultural Sensitivity
The instructions reflect an awareness of cultural differences and the need for sensitivity when integrating someone from a different background into the community.

God's Sovereignty in Relationships
This law reminds us that God is sovereign over all relationships, and His laws are designed to guide us in righteousness and justice.

Moral Restraint in Times of War
Even in the chaos of war, God's people are called to exercise moral restraint and adhere to His commands.
Bible Study Questions
1. How does Deuteronomy 21:11 reflect God's concern for justice and dignity, even for those who are captives?

2. In what ways does this passage challenge our modern understanding of marriage and relationships?

3. How can the principles found in Deuteronomy 21:11 be applied to situations where cultural differences are present in relationships today?

4. What does this passage teach us about the importance of moral restraint and ethical behavior, even in difficult circumstances?

5. How can we apply the concept of God's sovereignty in relationships to our own lives, especially when faced with challenging relational dynamics?
Connections to Other Scriptures
Exodus 21:7-11
Discusses the treatment of female servants, providing a broader context for how women were to be treated under the law.

Numbers 31:18
Offers additional insight into the treatment of captives, particularly women, during wartime.

1 Corinthians 7:12-16
Provides New Testament guidance on marriage, including situations where one spouse is a believer and the other is not, which can relate to the integration of a foreign wife.
The Captor CapturedD. Davies Deuteronomy 21:10-14
Through Love to LibertyR.M. Edgar Deuteronomy 21:10-14
The Captive WifeJ. Orr Deuteronomy 21:10-15
People
Levi, Moses
Places
Beth-baal-peor
Topics
Attracted, Beautiful, Captives, Captivity, Delighted, Desire, Fair, Form, Goodly, Hast, Notice, Prisoners, Seest, Takest, Wife, Wouldest
Dictionary of Bible Themes
Deuteronomy 21:11

     4040   beauty

Deuteronomy 21:10-13

     5731   parents

Deuteronomy 21:10-14

     5180   shaving
     8343   servanthood, in society

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

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

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

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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