Deuteronomy 21:12
then you shall bring her into your house. She must shave her head, trim her nails,
then you shall bring her into your house.
This phrase refers to the practice of taking a captive woman as a wife after a battle. In the ancient Near Eastern context, warfare often resulted in the capture of women. The instruction to bring her into the house signifies a transition from captivity to a more protected and potentially honorable status. This act can be seen as a form of integration into the Israelite community, providing her with a new identity and family. The house represents a place of safety and belonging, contrasting with her previous status as a captive. This practice reflects the broader biblical theme of redemption and transformation, where individuals are brought from a state of alienation into a covenant community.

She must shave her head,
Shaving the head was a common mourning practice in the ancient Near East, symbolizing a break from the past and the beginning of a new life. This act could also signify purification and the removal of her former identity as a foreigner. In biblical terms, it represents a cleansing process, similar to the purification rituals found in Leviticus. The shaving of the head can also be seen as a type of Christ, who, in His sacrifice, removes the old self and offers a new identity in Him. This act of shaving is a physical manifestation of an inward transformation, aligning with the biblical theme of renewal.

trim her nails,
Trimming the nails, like shaving the head, is part of the purification process. It symbolizes the removal of impurities and the preparation for a new beginning. In the cultural context, this act may have been associated with personal hygiene and readiness for integration into a new community. Biblically, it can be seen as a metaphor for sanctification, the process by which believers are made holy and set apart for God's purposes. This act of trimming is a small but significant step in the transformation of the captive woman, reflecting the broader biblical narrative of cleansing and preparation for a new life in God's covenant community.

Persons / Places / Events
1. Israelites
The people receiving the law, God's chosen nation, tasked with living according to His commandments.

2. Captive Woman
A woman taken as a captive during warfare, whom an Israelite man desires to marry.

3. Household
The setting where the captive woman is brought, symbolizing a transition into a new life and community.

4. Shaving of Head and Trimming of Nails
Ritual acts symbolizing purification, mourning, and the transition from her previous life to a new one.

5. Moses
The leader and prophet who delivered God's laws to the Israelites, including this instruction.
Teaching Points
Cultural Sensitivity and Respect
The law reflects a concern for the dignity and humanity of the captive woman, emphasizing the importance of treating others with respect, even in difficult circumstances.

Symbolism of Transformation
The acts of shaving and trimming symbolize a break from the past and a new beginning, reminding us of the transformative power of God's grace in our lives.

Marriage as a Covenant
The process outlined in the law underscores the seriousness of marriage as a covenant, not to be entered into lightly or without consideration of the other person's well-being.

God's Concern for the Vulnerable
This law highlights God's care for the vulnerable and marginalized, encouraging us to advocate for and protect those who are powerless.

Integration into Community
The captive woman's transition into the household signifies the importance of community and belonging, urging us to welcome and integrate newcomers into our faith communities.
Bible Study Questions
1. How does the instruction in Deuteronomy 21:12 reflect God's concern for the dignity and humanity of individuals, even in the context of war?

2. In what ways can the symbolism of shaving and trimming be applied to our spiritual lives today, particularly in terms of transformation and renewal?

3. How does this passage inform our understanding of marriage as a covenant relationship, and what implications does it have for modern Christian marriages?

4. What lessons can we learn from this passage about God's care for the vulnerable, and how can we apply these lessons in our interactions with marginalized individuals in our communities?

5. How can the process of integrating the captive woman into the household inspire us to create welcoming and inclusive environments in our churches and communities?
Connections to Other Scriptures
Leviticus 14
Discusses purification rituals, which include shaving and washing, similar to the captive woman's transition.

1 Corinthians 7
Addresses marriage and the sanctity of the marital relationship, providing a New Testament perspective on marriage.

Ephesians 5
Discusses the relationship between husband and wife, emphasizing love and respect, which can be related to the treatment of the captive woman.

Ruth 1
Illustrates the theme of leaving one's past and embracing a new identity, as Ruth did when she joined Naomi and the people of Israel.

Isaiah 61
Speaks of transformation and renewal, themes that resonate with the captive woman's transition.
The Captor CapturedD. Davies Deuteronomy 21:10-14
Through Love to LibertyR.M. Edgar Deuteronomy 21:10-14
The Captive WifeJ. Orr Deuteronomy 21:10-15
People
Levi, Moses
Places
Beth-baal-peor
Topics
Bring, Cut, Hair, Hast, Home, Household, Midst, Nails, Pare, Prepared, Shave, Shaved, Trim
Dictionary of Bible Themes
Deuteronomy 21:12

     5128   baldness
     5157   head

Deuteronomy 21:10-13

     5731   parents

Deuteronomy 21:10-14

     5180   shaving
     8343   servanthood, in society

Deuteronomy 21:12-13

     5155   hair

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

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

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

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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