Deuteronomy 21:13
and put aside the clothing of her captivity. After she has lived in your house a full month and mourned her father and mother, you may have relations with her and be her husband, and she shall be your wife.
Then she shall remove the clothing of her captivity
This phrase signifies a transition from a state of bondage to one of freedom and new beginnings. The "clothing of her captivity" symbolizes the past life and the identity associated with it. In Hebrew culture, clothing often represented one's status and identity. By removing these garments, the woman is shedding her past and preparing for a new life. This act can be seen as a metaphor for spiritual renewal, where believers are called to put off the old self and embrace a new identity in Christ (Ephesians 4:22-24).

bathe herself
Bathing in ancient Israel was not only a physical act of cleanliness but also a ritual of purification. The Hebrew word for "bathe" often implies a ceremonial cleansing, which is significant in the context of preparing for a new life. This act symbolizes purification and readiness to enter into a covenant relationship, much like the Christian practice of baptism, which signifies the washing away of the old life and the beginning of a new one in Christ (Romans 6:4).

and spend a month in your house
The period of a month is significant in biblical terms, often representing a complete cycle of time. This time allows for a period of adjustment and transition. In the context of Deuteronomy 21:13, it provides the woman with the necessary time to mourn and transition from her past life to her new life. This reflects God's compassion and understanding of human emotions, recognizing the need for time to heal and adjust.

mourning her father and mother
Mourning is a deeply personal and cultural expression of grief. In ancient Israel, mourning involved specific rituals and was an important part of the healing process. The allowance for mourning acknowledges the woman's loss and respects her need to grieve. This reflects the biblical principle of honoring one's parents and the recognition of the importance of family ties, even as one transitions into a new family structure (Exodus 20:12).

After that, you may go to her and be her husband
This phrase indicates the establishment of a new covenant relationship. The Hebrew concept of marriage is a covenant, a sacred bond that reflects God's covenant with His people. The waiting period before marriage ensures that the relationship is entered into with respect and understanding, rather than haste. This mirrors the Christian understanding of marriage as a reflection of Christ's relationship with the Church (Ephesians 5:25-32).

and she shall be your wife
The culmination of this process is the establishment of a new family unit. The phrase "she shall be your wife" signifies a change in status and the beginning of a new life together. In biblical terms, becoming a wife is not just a change in social status but a joining of two lives into one, reflecting the unity and partnership intended in marriage. This mirrors the spiritual union believers have with Christ, as they become part of His bride, the Church (Revelation 19:7-9).

Persons / Places / Events
1. Israelite Soldiers
The context involves Israelite soldiers who have captured women from enemy nations during warfare.

2. Captive Woman
A woman taken captive during war, who is given a period to mourn and transition before potentially becoming a wife.

3. Father and Mother
The captive woman mourns her parents, symbolizing a break from her past life and family ties.

4. Israelite Household
The setting where the captive woman is brought to live, representing a new beginning and integration into Israelite society.

5. Mourning Period
A designated time of one month for the woman to grieve, reflecting a compassionate approach to her situation.
Teaching Points
Compassion in Transition
The mourning period reflects God's compassion and understanding of human emotions. It teaches us to allow time for healing and adjustment in times of change.

Respect for Human Dignity
The requirement to remove the clothes of captivity signifies a new identity and respect for the woman's dignity. We are reminded to treat all individuals with respect and honor, regardless of their past.

Integration and Acceptance
The captive woman is to live in the Israelite household, symbolizing acceptance and integration. This teaches us the importance of welcoming and integrating those who are different from us into our communities.

Marriage as a Covenant
The process outlined for marriage underscores the seriousness and covenantal nature of marriage. It encourages us to view marriage as a sacred commitment that requires preparation and respect.

God's Justice and Mercy
The law reflects God's justice in providing for the captive woman's needs and His mercy in allowing her time to mourn. We are called to balance justice and mercy in our interactions with others.
Bible Study Questions
1. How does the mourning period for the captive woman reflect God's compassion and understanding of human emotions?

2. In what ways does the requirement to remove the clothes of captivity symbolize a new beginning for the captive woman?

3. How can the principles of integration and acceptance in this passage be applied to our modern-day communities and churches?

4. What does this passage teach us about the covenantal nature of marriage, and how can we apply this understanding to our own relationships?

5. How can we balance justice and mercy in our treatment of others, as demonstrated in this passage?
Connections to Other Scriptures
Exodus 21:7-11
Discusses the treatment of female servants, highlighting the importance of humane treatment and rights within the household.

Leviticus 19:33-34
Emphasizes the fair treatment of foreigners and strangers, which can be related to the captive woman's integration into Israelite society.

1 Peter 3:7
Advises husbands to treat their wives with understanding and honor, which can be applied to the treatment of the captive woman.

Ephesians 5:25-28
Calls for husbands to love their wives as Christ loved the church, providing a model for the relationship between the Israelite man and the captive woman.

Matthew 5:44
Jesus' teaching on loving enemies can be seen as a broader principle that underlies the humane treatment of captives.
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
Abide, Afterwards, Aside, Bewail, Bewailed, Captive's, Captivity, Captured, Clothes, Clothing, Dress, Dwelt, Full, Garb, Hast, Husband, Married, Mayest, Month, Mourn, Mourned, Prisoner, Raiment, Remove, Wearing, Weeping, Wife
Dictionary of Bible Themes
Deuteronomy 21:13

     4951   month

Deuteronomy 21:10-13

     5731   parents

Deuteronomy 21:10-14

     5180   shaving
     8343   servanthood, in society

Deuteronomy 21:12-13

     5155   hair

Deuteronomy 21:13-14

     5676   divorce, in OT

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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