Deuteronomy 22:17
And now he has accused her of shameful conduct, saying, 'I discovered that your daughter was not a virgin.' But here is the proof of her virginity." And they shall spread out the cloth before the city elders.
And now he has slandered her
The phrase "slandered her" is rooted in the Hebrew word "שָׂם" (shem), which means to put or place, often used in the context of placing blame or accusation. In the ancient Near Eastern culture, a woman's honor and her family's reputation were closely tied to her virginity at marriage. Slander in this context is not just a personal attack but a communal and familial disgrace. The gravity of such an accusation reflects the importance of truth and integrity in relationships, as well as the protection of one's reputation.

saying, ‘I did not find your daughter a virgin.’
The accusation "I did not find your daughter a virgin" is a serious charge in the context of ancient Israelite society. Virginity was a symbol of purity and faithfulness, and its absence could lead to severe social and legal consequences. The Hebrew term for virgin, "בְּתוּלָה" (betulah), signifies a young woman of marriageable age who is expected to be chaste. This reflects the cultural and religious emphasis on sexual purity and the sanctity of marriage, which are themes that resonate throughout the biblical narrative.

But here is the proof of her virginity
The "proof of her virginity" refers to physical evidence, typically a cloth with bloodstains from the wedding night, which was customarily kept as a testament to the bride's virginity. This practice underscores the legal and societal structures in place to protect women from false accusations. It also highlights the importance of justice and truth in the community, as the evidence serves to vindicate the woman and restore her honor.

And they shall spread out the cloth before the elders of the city
The act of spreading out the cloth "before the elders of the city" indicates a formal legal proceeding. The elders, respected leaders and judges within the community, were responsible for maintaining justice and order. This public display of evidence emphasizes the communal aspect of justice in ancient Israel, where disputes were resolved in the presence of witnesses to ensure fairness and accountability. It reflects the biblical principle that truth should be established by multiple witnesses, as seen in Deuteronomy 19:15.

Persons / Places / Events
1. The Accuser (Husband)
A man who has married a woman and then falsely accuses her of not being a virgin at the time of their marriage.

2. The Accused (Wife)
The woman who is being falsely accused by her husband of not being a virgin.

3. The Father of the Bride
The father who defends his daughter's honor by presenting evidence of her virginity.

4. The Elders of the City
The community leaders who serve as judges in this matter, ensuring justice is served.

5. The Cloth
The physical evidence presented to prove the woman's virginity, a culturally significant item in ancient Israelite society.
Teaching Points
The Importance of Truth and Justice
In any accusation, especially serious ones, truth and justice must be upheld. False accusations can have severe consequences, and the Bible emphasizes the need for evidence and fair judgment.

The Role of Community Leaders
Elders and leaders have a responsibility to ensure justice is served. This passage highlights the importance of wise and fair leadership in resolving disputes.

The Value of Honor and Reputation
In ancient Israel, a woman's virginity was closely tied to her honor and her family's reputation. While cultural contexts have changed, the principle of protecting one's honor and reputation remains relevant.

The Dangers of False Accusations
False accusations can destroy lives and relationships. This passage serves as a warning against bearing false witness and the importance of integrity.

The Significance of Evidence
Evidence is crucial in establishing truth. This passage underscores the need for tangible proof in legal and personal disputes.
Bible Study Questions
1. How does the requirement for evidence in Deuteronomy 22:17 reflect God's justice system, and how can we apply this principle in our own lives today?

2. In what ways can community leaders today ensure justice and truth in their decision-making processes, similar to the role of the elders in this passage?

3. How does the cultural significance of virginity in ancient Israel compare to modern views on honor and reputation, and what lessons can we learn from this?

4. What are some modern examples of false accusations, and how can we, as Christians, respond to them in a way that aligns with biblical principles?

5. How can the principles of truth and justice in Deuteronomy 22:17 be applied in our personal relationships and interactions with others?
Connections to Other Scriptures
Deuteronomy 19:15-21
This passage discusses the importance of witnesses and evidence in legal matters, emphasizing the need for truth and justice, which parallels the need for evidence in Deuteronomy 22:17.

Matthew 1:18-19
Joseph's initial reaction to Mary's pregnancy reflects the cultural importance of virginity and honor, similar to the situation in Deuteronomy 22:17.

Proverbs 12:22
This verse highlights the value of truthfulness, contrasting with the false accusation made by the husband in Deuteronomy 22:17.
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
Accused, Behold, Cloth, Daughter, Daughter's, Didn't, Display, Elders, Parents, Proof, Saying, Shameful, Spread, Tokens, Town, Virgin, Virginity, Yet
Dictionary 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

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

Links
Deuteronomy 22:17 NIV
Deuteronomy 22:17 NLT
Deuteronomy 22:17 ESV
Deuteronomy 22:17 NASB
Deuteronomy 22:17 KJV

Deuteronomy 22:17 Commentaries

Bible Hub
Deuteronomy 22:16
Top of Page
Top of Page