Deuteronomy 22:16
and say to the elders, "I gave my daughter in marriage to this man, but he has come to hate her.
The father of the young woman
In ancient Israelite society, the family unit was central, and the father held a significant role as the head of the household. The Hebrew word for "father" is "אָב" (av), which not only denotes a biological parent but also a figure of authority and responsibility. The father's involvement in this situation underscores the patriarchal structure of the society, where the father was responsible for the welfare and protection of his daughter. This reflects the cultural and legal practices of the time, where marriage arrangements were often made by the parents, and the father acted as a guardian of his daughter's honor.

shall say to the elders
The "elders" were respected leaders within the community, often serving as judges or arbiters in legal matters. The Hebrew term "זְקֵנִים" (z'kenim) refers to these senior figures who were entrusted with maintaining justice and order. Their role in this context highlights the communal aspect of justice in ancient Israel, where disputes were resolved publicly and with the input of wise and experienced leaders. This practice ensured that personal grievances were addressed within the framework of the community's moral and legal standards.

I gave my daughter to this man
The phrase "I gave my daughter" reflects the customary practice of arranged marriages, where the father would give his daughter in marriage to a suitor. The Hebrew verb "נָתַן" (natan), meaning "to give," indicates a formal and binding transaction. This act was not merely a personal decision but a covenantal agreement, often accompanied by a bride price or dowry, signifying the transfer of responsibility and care from the father to the husband. This underscores the seriousness and sanctity of marriage as a covenant before God and the community.

but he has come to hate her
The phrase "he has come to hate her" reveals a breach in the marital covenant. The Hebrew word "שָׂנֵא" (sane) means "to hate" or "to reject," indicating a profound emotional and relational breakdown. In the context of Deuteronomy, this accusation would lead to a legal investigation to determine the truth of the matter. The use of this strong language emphasizes the gravity of the situation, as hatred within marriage was contrary to the divine intention for love and unity. This serves as a reminder of the importance of faithfulness and integrity in marital relationships, reflecting God's covenantal love for His people.

Persons / Places / Events
1. The Young Woman's Father
Represents the authority and protector of the daughter in ancient Israelite society. He is responsible for addressing grievances related to his daughter's marriage.

2. The Elders
Community leaders who serve as judges or arbiters in disputes. They hold a position of authority and are responsible for maintaining justice and order within the community.

3. The Young Woman
The subject of the marriage dispute. Her well-being and reputation are central to the proceedings described in this passage.

4. The Husband
The man who has married the young woman and is accused of hating her, which implies a breach of marital commitment and potential injustice.

5. The Marriage
A covenantal relationship that is central to the social and religious fabric of Israelite society. The passage addresses the sanctity and responsibilities inherent in this union.
Teaching Points
The Role of Family and Community in Marriage
The involvement of the father and elders highlights the communal nature of marriage in biblical times. Families and communities play a crucial role in supporting and holding accountable the marital relationship.

The Sanctity of Marriage
Marriage is a sacred covenant that requires love, respect, and commitment. The accusation of hatred in this passage serves as a warning against neglecting these responsibilities.

Justice and Protection for the Vulnerable
The passage underscores the importance of justice and protection for those who may be vulnerable or wronged in a relationship. The community is called to uphold righteousness and defend the innocent.

Addressing Marital Conflicts
Conflicts in marriage should be addressed openly and justly, with the aim of reconciliation and restoration. The involvement of elders suggests the need for wise counsel and mediation.

The Importance of Truth and Integrity
The father's declaration to the elders emphasizes the need for truthfulness and integrity in resolving disputes. Honesty is essential in maintaining trust and justice within the community.
Bible Study Questions
1. How does the role of the father in Deuteronomy 22:16 reflect the responsibilities of parents in supporting their children's marriages today?

2. In what ways can the involvement of community leaders or elders be beneficial in resolving marital conflicts in contemporary settings?

3. How does the biblical view of marriage as a covenant challenge modern cultural perceptions of marriage?

4. What steps can individuals and communities take to ensure justice and protection for those who are vulnerable in relationships?

5. How can the principles of truth and integrity in Deuteronomy 22:16 be applied to other areas of life and relationships?
Connections to Other Scriptures
Genesis 2:24
This verse establishes the foundational principle of marriage as a union where a man leaves his parents and cleaves to his wife, becoming one flesh. It underscores the seriousness of the marital commitment.

Matthew 19:4-6
Jesus reaffirms the sanctity of marriage, emphasizing that what God has joined together, man should not separate. This connection highlights the divine intention for marriage to be a lifelong, loving commitment.

Ephesians 5:25-33
Paul instructs husbands to love their wives as Christ loves the church, which contrasts with the husband's behavior in Deuteronomy 22:16. This passage provides a New Testament perspective on marital love and responsibility.
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
Damsel, Damsel's, Daughter, Dislikes, Elders, Girl's, Hate, Hates, Hateth, Lady's, Love, Marriage, Responsible, Spurns, Wife
Dictionary of Bible Themes
Deuteronomy 22:16

     5736   singleness

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

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