Bible Articles on the Topic of Premarital sex

The following articles have been compiled and indexed by inWORD Bible software.

Courtship

Corinth was a very wicked city. This is both specifically stated and implied in the Corinthian letters:

Why Should A Person Get Married?

I’ll first explain some ideas behind the Jewish notion of marriage and why it is essential, and then refute some common arguments against getting married.

Does Porneia Mean Premarital Sex in 1 Corinthians 5-7?

Question: I’m interested in this question because some liberal theologians insist that the Bible does not say anything about premarital sex. To get a reasonable scope for the question, I limit this to just the 5 instances in 1 Corinthians, out of in total 26 instances of πορνεία in the New Testament.

Does the Torah Punish a Rapist?

This week’s parasha [Torah reading], Ki Tetze [Deuteronomy 21:10 to 25:19], contains a whopping 74 mitzvot [commandments] according to Sefer HaChinuch.¹ Two of these deal with a situation where a man seduces an unbetrothed virgin girl. In such a case, the man must pay the girl and her father fifty pieces of silver, and not only must he must marry her (unless she does not want to marry him) but he is never allowed to divorce her.

Sex and the Single Girl in Deuteronomy 22

Like all ancient Near Eastern law collections, Deuteronomy has laws pertaining to marriage, the family, and sexual relationships. In fact, it has more to say on these subjects than other legal sections of the Bible. Many recent studies have asked what these laws reveal about Deuteronomy’s attitude towards women. They have come to diverse, if not contradictory, conclusions. Moshe Weinfeld sees Deuteronomy as espousing a “particularly humanistic attitude towards women,” a position consistent with his observation that Deuteronomy is generally more humanistic than other biblical books.² Carolyn Pressler, opposing Weinfeld, argues rather that “the Deuteronomic family laws presuppose and undergird male headed and male defined hierarchical family structures, in which women hold subordinate and dependent statuses.”³ She does, however, acknowledge that Deuteronomic legislation also protects dependent family members. Eckart Otto, much more forcefully than Weinfeld, insists that the laws of Deuteronomy are progressive and protect the legal status of women, to the extent of making women legal subjects of their own.⁴ Taking the opposite position from Otto, in the same volume, Harold Washington complains that Deuteronomy does nothing to prevent or punish violence against women and that women are not independent legal persons. The laws, says Washington, “function as a discourse of male power. Far from ameliorating male domination, they install it and circulate its force.”⁵

The Kabbalah of Joseph, Tamar, and Mashiach’s Kingdom

This week’s parasha [Torah reading] is Vayeshev [Genesis 37:1 through 40:23], where the narrative starts to shift away from Jacob and towards his children. Before we read about how Joseph’s brothers abandon him in a pit – which led to his eventual rise to power in Egypt – we are told that Jacob gave Joseph, his favourite son, a special garment, described as k’tonet passim. The mysterious wording has stirred quite a bit of debate. Some say it means that the garment was colourful, ornamental, or covered in pictures; others say it was striped or embroidered, long-sleeved, reaching to his feet, and made of either fine wool or silk. Whatever the case might be, a more important question is: why did Jacob give Joseph a garment at all? Of all the things Jacob could have bestowed upon his son, why this k’tonet passim?

Why I Don’t Touch Girls

I ... thought it would be worthwhile to share my experiences on the topic from the perspective of a 19-year-old guy.

Why I Don’t Touch Men

My love language has always been touch. Always.

Should You Live Together Before Getting Married?

Shacking up. Living in sin. Fifty years ago, cohabitating with one’s significant other before marriage was described in pejorative terms and often thought of as immoral.

Marriage and the Christian Life

I am aware that the subject upon which I have been asked to write is by no means an easy one.

Virgin; Virginity

vûr ́jin; vûr-jin ́i-ti: (1) בּתוּלה, bethūlāh, from a root meaning “separated,” is “a woman living apart,” i.e. “in her father’s house,” and hence “a virgin.” Bethūlāh seems to have been the technical term for “virgin,” as appears from such a combination as na‛ărāh bhethūlāh, “a damsel, a virgin,” in Deuteronomy 22:23, 22:28, etc. An apparent exception is Joel 1:8, “Lament like a virgin (bethūlāh)...for the husband of her youth,” but the word is probably due to a wish to allude to the title “virgin daughter of Zion” (the translation “a betrothed maiden” is untrue to Hebrew sentiment). and the use of “virgin” for a city (Isaiah 37:22, etc.; compare Isaiah 23:12; 47:1) probably means “unsubdued,” though, as often, a title may persist after its meaning is gone (Jeremiah 31:4). The King James Version and the English Revised Version frequently render bethūlāh by “maiden” or “maid” (Judges 19:24, etc.), but the American Standard Revised Version has used “virgin” throughout, despite the awkwardness of such a phrase as “young men and virgins” (Psalms 148:12). For “tokens of virginity” (“proofs of chastity”) see the commentary on Deuteronomy 22:15 ff. (2) עלמה, ‛almāh, rendered in the Revised Version by either “damsel” (Psalms 68:25), “maiden” (so usually, Exodus 2:8, etc.), or “virgin” with margin “maiden” (Song of Solomon 1:3; 6:8; Isaiah 7:14). The word (see OHL) means simply “young woman” and only the context can give it the force “virgin.” This force, however, seems required by the contrasts in Song of Solomon 6:8, but in 1:3 “virgin” throws the accent in the wrong place. The controversies regarding Isaiah 7:14 are endless, but Septuagint took ‛almāh as meaning “virgin” (parthénos). But in New Testament times the Jews never interpreted the verse as a prediction of a virgin-birth—a proof that the Christian faith did not grow out of this passage. See IMMANUEL; VIRGIN BIRTH. (3) παρθέυς, parthénos, the usual Greek word for “virgin” (Judith 16:5, etc.; Matthew 1:23, etc.). In Revelation 14:4 the word is masculine. In 1 Corinthians 7:25 ff the Revised Version has explained “virgin” by writing “virgin daughter” in 1 Corinthians 7:36-38. This is almost certainly right, but “virgin companion” (see Lietzmann and J. Weiss in the place cited.) is not quite impossible. (4) νεᾶνις, neánis, “young woman” (Sirach/Ecclesiasticus 20:4). (5) Latin virgo (2 Esdras 16:33).