Deuteronomy 22:19
They are also to fine him a hundred shekels of silver and give them to the young woman's father, because this man has given a virgin of Israel a bad name. And she shall remain his wife; he must not divorce her as long as he lives.
They are also to fine him a hundred shekels of silver
In ancient Israel, the shekel was a unit of weight and currency, and a hundred shekels represented a significant financial penalty. This fine served as both a punitive and compensatory measure. The Hebrew word for "fine" here is "עָנַשׁ" (anash), which implies a legal penalty. The imposition of such a fine underscores the seriousness of the offense and the value placed on a woman's reputation and honor in Israelite society. It reflects the broader biblical principle of restitution and justice, ensuring that wrongs are addressed and victims are compensated.

and give them to the young woman’s father
In the cultural context of ancient Israel, the family unit was central, and the father was the head of the household. The compensation to the father acknowledges the loss of honor and potential economic impact on the family due to the false accusation. This act of giving the fine to the father also reinforces the patriarchal structure of the society, where the father had authority and responsibility over his household. It highlights the communal nature of family honor and the importance of restoring it when tarnished.

because this man has given a virgin of Israel a bad name
The phrase "a virgin of Israel" emphasizes the purity and innocence expected of young women in Israelite culture. The Hebrew term "בְּתוּלָה" (betulah) is used for "virgin," signifying a woman who has not been married or engaged in sexual relations. The accusation against her not only affects her personal reputation but also her family's standing within the community. The phrase "a bad name" indicates slander or defamation, which is a serious offense in biblical law. Protecting one's name and reputation is a recurring theme in Scripture, reflecting the value God places on truth and integrity.

She will remain his wife
This directive ensures that the woman is not further victimized by being cast aside. In a society where a woman's security and social standing were largely tied to her marital status, this command provides protection and stability. The Hebrew verb "וְהָיְתָה" (vehaytah) implies a state of being or becoming, indicating a permanent status. This reflects the biblical view of marriage as a covenantal relationship, intended to be lifelong and binding.

he must not divorce her as long as he lives
The prohibition against divorce in this context serves as a safeguard for the woman's future. The Hebrew phrase "לֹא יוּכַל לְשַׁלְּחָהּ" (lo yuchal leshalchah) translates to "he cannot send her away," emphasizing the permanence of the marriage bond. This commandment aligns with the broader biblical teaching on the sanctity and indissolubility of marriage. It underscores the responsibility of the husband to honor and care for his wife, reflecting God's covenantal faithfulness to His people. This provision ensures that the woman is not left vulnerable or destitute due to the husband's actions.

Persons / Places / Events
1. The Accuser
A man who falsely accuses his wife of not being a virgin at the time of marriage.

2. The Young Woman
The falsely accused wife, who is vindicated by the elders.

3. The Father of the Young Woman
Receives the fine as compensation for the false accusation against his daughter.

4. The Elders of the City
Serve as judges in the matter, ensuring justice is served.

5. Israel
The nation where these laws are given, emphasizing the importance of community and family honor.
Teaching Points
The Sanctity of Marriage
Marriage is a covenant that should be entered with honesty and integrity. False accusations undermine this sacred bond.

The Value of Reputation
A good name is invaluable, and protecting one's reputation is a biblical principle.

Justice and Restitution
God's law provides for justice and restitution, ensuring that wrongs are righted and the innocent are protected.

The Role of Community
The involvement of the elders highlights the community's role in upholding justice and moral standards.

Forgiveness and Restoration
Even in the face of false accusations, the marriage is to be preserved, pointing to the power of forgiveness and restoration.
Bible Study Questions
1. How does the requirement for the accuser to pay a fine reflect the value God places on truth and justice?

2. In what ways does this passage emphasize the importance of a good reputation, and how can we apply this in our daily lives?

3. How does the permanence of marriage in this passage relate to Jesus' teachings on marriage and divorce in the New Testament?

4. What role does the community play in ensuring justice, and how can we apply this principle in our church or local community?

5. How can we practice forgiveness and restoration in our relationships, especially when wronged or falsely accused?
Connections to Other Scriptures
Exodus 20:16
This verse connects to the commandment against bearing false witness, highlighting the seriousness of false accusations.

Matthew 5:31-32
Jesus' teaching on divorce can be related to the permanence of marriage emphasized in Deuteronomy 22:19.

Proverbs 22:1
The importance of a good name and reputation is underscored, aligning with the protection of the young woman's honor.

1 Corinthians 13:4-7
The call to love and truth in relationships, contrasting with the deceit of the accuser.
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
Able, Abroad, Amerce, Bad, Caused, Continue, Damsel, Defamed, Divorce, Evil, Fine, Fined, Girl, Girl's, Hundred, Israelite, Lady, Publicly, Shekels, Silver, Silverlings, Spread, Virgin, Wife
Dictionary of Bible Themes
Deuteronomy 22:19

     4363   silver
     5260   coinage

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 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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