If a man seduces a virgin who is not pledged in marriage and sleeps with her, he must pay the full dowry for her to be his wife. If a man enticesThe Hebrew word for "entices" is "פִּתָּה" (pittah), which implies persuasion or seduction. This word suggests a scenario where the man actively persuades the woman, indicating a level of responsibility and intentionality on his part. In the ancient Near Eastern context, this reflects societal norms where men were expected to take responsibility for their actions, especially in matters of sexual conduct. a virgin
The term "virgin" is translated from the Hebrew word "בְּתוּלָה" (betulah), which refers to a young woman of marriageable age who has not engaged in sexual relations. In the cultural and religious context of ancient Israel, virginity was highly valued, and the loss of it outside of marriage could have significant social and familial implications. This underscores the importance of protecting the dignity and future of the woman involved. who is not pledged in marriage
This phrase indicates that the woman is not betrothed or engaged to another man. In ancient Israel, betrothal was a binding agreement, almost as significant as marriage itself. The distinction here is crucial because the consequences for seducing a betrothed woman were more severe, reflecting the sanctity of the betrothal covenant. and lies with her
The phrase "lies with her" is a euphemism for sexual intercourse. The Hebrew verb "שָׁכַב" (shakab) is used here, which is often employed in the context of sexual relations. This act, outside the bounds of marriage, necessitates a response to restore honor and order within the community. he must pay the bride price
The "bride price" or "מֹהַר" (mohar) in Hebrew, was a customary payment made by the groom to the bride's family. This payment served multiple purposes: it compensated the family for the loss of their daughter, provided financial security for the woman, and formalized the marriage agreement. This requirement emphasizes the man's obligation to take responsibility for his actions and ensure the woman's future well-being. and she will be his wife
This phrase indicates the expected outcome of the situation: marriage. By marrying the woman, the man is required to provide for her and integrate her into his household, thus restoring her social status and ensuring her protection. This reflects the biblical principle of justice and restoration, where wrongs are made right through responsible action and commitment. Persons / Places / Events 1. ManThe individual who entices the virgin. In the context of ancient Israel, this refers to a male member of the community. 2. VirginA young woman who is not pledged in marriage. The Hebrew term "bethulah" is used, indicating a woman of marriageable age who has not yet been married. 3. Bride PriceA customary payment made by the groom to the bride's family, signifying a formal marriage agreement. 4. MarriageThe institution that is established as a result of the man's actions, emphasizing the seriousness of sexual relations. 5. Ancient IsraelThe cultural and historical context in which these laws were given, reflecting the societal norms and values of the time. Teaching Points The Sanctity of MarriageThis passage underscores the importance of marriage as a covenant and the seriousness of sexual relations. It teaches that sexual intimacy is designed to occur within the bounds of marriage. Responsibility and ConsequencesThe law requires the man to take responsibility for his actions, highlighting the principle that actions have consequences. This is a call to integrity and accountability. Value of WomenBy requiring a bride price, the law affirms the value and dignity of the woman, countering any notion of her being treated as an object. Cultural Context and Modern ApplicationWhile the cultural practices of ancient Israel differ from today, the underlying principles of respect, responsibility, and the sanctity of marriage remain relevant. God’s Design for RelationshipsThis passage reflects God’s design for relationships, emphasizing commitment, respect, and the protection of individuals within the community. Bible Study Questions 1. How does the requirement of a bride price in Exodus 22:16 reflect the value placed on women in ancient Israel, and how can we apply this principle of valuing individuals in our relationships today? 2. In what ways does the concept of responsibility and consequences in this passage challenge us to consider our actions and their impact on others? 3. How do the teachings of Jesus in the New Testament expand upon the principles found in Exodus 22:16 regarding sexual purity and relationships? 4. What are some modern-day applications of the principle of accountability as seen in this passage, particularly in the context of relationships and community? 5. How can understanding the cultural context of ancient Israel help us better interpret and apply the teachings of Exodus 22:16 in our lives today? Connections to Other Scriptures Deuteronomy 22:28-29This passage provides a similar law, reinforcing the requirement for a man to marry a virgin he has violated and pay the bride price. Genesis 34:1-12The account of Dinah and Shechem illustrates the cultural importance of marriage and the consequences of violating a woman. 1 Corinthians 6:18-20Paul’s teaching on sexual immorality highlights the sanctity of the body and the importance of honoring God with our bodies. Matthew 5:27-28Jesus expands on the commandment against adultery, emphasizing purity of heart and intention. People MosesPlaces Mount SinaiTopics Betrothed, Bride-price, Certainly, Connection, Dowry, Endow, Engaged, Entice, Entices, Isn't, Lain, Lie, Lies, Maid, Marriage, Married, Pay, Pledged, Present, Seduce, Seduces, Sleeps, Surely, Takes, Virgin, WifeDictionary of Bible Themes Exodus 22:16 5444 pledges
5533 sleep, physical
5711 marriage, restrictions Exodus 22:1-17 5492 restitution Exodus 22:16-17 5325 gifts
5654 betrothal
5679 dowry
5709 marriage, purpose
5710 marriage, customs
5740 virgin
6206 offence
6241 seduction Library Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical CouncilsParable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel 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 The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 22:16 NIVExodus 22:16 NLTExodus 22:16 ESVExodus 22:16 NASBExodus 22:16 KJV
Exodus 22:16 Commentaries
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