and he then accuses her of shameful conduct and gives her a bad name, saying, "I married this woman and had relations with her, but I discovered she was not a virgin." and he then accuses herThe phrase "and he then accuses her" reflects a legal and social action taken by a husband against his wife. In the Hebrew context, the act of accusation was not merely a personal grievance but a formal charge that could have significant social and legal repercussions. The Hebrew root for "accuses" (Hebrew: יָשִׂים, yasim) implies setting or placing a charge, indicating a deliberate and public declaration. This reflects the gravity of the situation in ancient Israelite society, where a woman's honor and family reputation were closely tied to her perceived purity. of shameful conduct
The term "shameful conduct" translates from the Hebrew word דְּבָרִים (devarim), which can mean "words" or "matters," but in this context, it implies disgraceful or scandalous behavior. This accusation would have been a serious matter, as it could lead to severe consequences for the woman, including social ostracism or even legal penalties. The cultural backdrop of ancient Israel placed a high value on sexual purity, and any deviation was considered a breach of both moral and communal standards. and gives her a bad name
To "give her a bad name" is to tarnish her reputation publicly. In Hebrew culture, a person's name was synonymous with their character and standing in the community. The Hebrew root שֵׁם (shem) for "name" signifies more than just a label; it encompasses one's identity and honor. A bad name could have lasting effects, not only on the woman but also on her family, affecting marriage prospects and social interactions. saying, 'I married this woman
The declaration "I married this woman" establishes the legal and covenantal relationship between the man and the woman. Marriage in ancient Israel was a binding contract, often involving families and community witnesses. The Hebrew word for "married" (לָקַח, laqach) means "to take" or "to acquire," reflecting the transactional nature of marriage at the time, which included the exchange of a bride price and mutual commitments. and had relations with her
The phrase "and had relations with her" refers to the consummation of the marriage, which was a critical component of the marital covenant. The Hebrew verb בּוֹא (bo) used here implies entering or coming into, signifying the physical union that was expected to follow the marriage ceremony. This act was not only a personal union but also a public affirmation of the marriage's validity. but I discovered she was not a virgin
The claim "but I discovered she was not a virgin" is a serious accusation that challenges the woman's premarital purity. In the Hebrew context, virginity was highly valued, and its loss outside of marriage was considered a grave offense. The Hebrew term בְּתוּלָה (betulah) for "virgin" denotes a young woman of marriageable age who has not engaged in sexual relations. This accusation, if proven false, could lead to severe consequences for the accuser, as outlined in the subsequent verses, emphasizing the importance of truth and justice in the community. Persons / Places / Events 1. The Accuser (Husband)In this context, the husband is the one who brings forth the accusation against his wife, claiming she was not a virgin at the time of marriage. 2. The Accused (Wife)The woman who is being accused of not being a virgin, which in the cultural and legal context of ancient Israel, was a serious charge. 3. The Elders of the CityThese are the leaders who would be responsible for hearing the case and making a judgment based on the evidence presented. 4. The Parents of the AccusedThey play a role in defending their daughter by providing evidence of her virginity. 5. The Cultural Context of Ancient IsraelThis event takes place within the legal and cultural framework of ancient Israel, where virginity at marriage was highly valued and legally significant. Teaching Points The Importance of Truth and JusticeIn any accusation, especially serious ones, truth and justice must be the guiding principles. False accusations can lead to severe consequences for the innocent. The Role of Community and FamilyThe involvement of the elders and the family underscores the importance of community and family support in resolving disputes and seeking justice. The Value of IntegrityIntegrity in relationships is crucial. This passage challenges us to consider the weight of our words and accusations and to uphold truthfulness. Cultural Context and Modern ApplicationWhile the cultural specifics may differ today, the principles of justice, truth, and integrity remain relevant. We must seek to apply these principles in our own cultural and relational contexts. Forgiveness and RestorationIn cases of false accusations or misunderstandings, there is a need for forgiveness and restoration, reflecting the grace and mercy of God. Bible Study Questions 1. How does the cultural context of ancient Israel influence the understanding of this passage, and what can we learn from it about the importance of truth and justice today? 2. In what ways can the involvement of community and family in resolving disputes be applied in our modern context? 3. How does this passage challenge us to consider the impact of our words and accusations on others? 4. What are some practical ways we can uphold integrity in our relationships, both personally and within the community? 5. How can the principles of forgiveness and restoration be applied when dealing with false accusations or misunderstandings in our lives? Connections to Other Scriptures Deuteronomy 22:15-21These verses provide the procedure for handling such accusations, including the role of the parents and the consequences for false accusations or proven guilt. Matthew 1:18-19Joseph's initial reaction to Mary's pregnancy reflects the cultural importance of virginity and the potential for public disgrace. John 8:3-11The account of the woman caught in adultery highlights the theme of accusation and the need for mercy and justice. People Hen, MosesPlaces Beth-baal-peorTopics Abroad, Accuses, Actions, Approached, Bad, Bring, Brings, Cause, Charge, Charges, Clear, Conduct, Connection, Deeds, Defames, Didn't, Draw, Evil, Gives, Laid, Lay, Maid, Married, Nigh, Occasions, Proof, Publicly, Saying, Says, Scandalous, Shameful, Speech, Spread, Talk, Tokens, Virgin, Virginity, WantonDictionary of Bible Themes 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 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 BreadIf 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 Links Deuteronomy 22:14 NIVDeuteronomy 22:14 NLTDeuteronomy 22:14 ESVDeuteronomy 22:14 NASBDeuteronomy 22:14 KJV
Deuteronomy 22:14 Commentaries
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