TRV
Translation
King James Version
If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
Complete Jewish Bible
"If a man is found sleeping with a woman who has a husband, both of them must die -the man who went to bed with the woman and the woman too. In this way you will expel such wickedness from Isra'el.
Berean Standard Bible
If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.
American Standard Version
If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman: so shalt thou put away the evil from Israel.
World English Bible Messianic
If a man is found lying with a woman married to a husband, then they shall both die, the man who lay with the woman and the woman. So you shall remove the evil from Israel.
Geneva Bible (1599)
If a man be found lying with a woman marryed to a man, then they shall dye euen both twaine: to wit, the man that lay with the wife, and the wife: so thou shalt put away euil from Israel.
Young's Literal Translation
`When a man is found lying with a woman, married to a husband, then they have died even both of them, the man who is lying with the woman, also the woman; and thou hast put away the evil thing out of Israel.
In the KJVVerse 5,493 of 31,102
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Commentary on Deuteronomy 22 verses 13–30
13 ¶ If any man take a wife, and go in unto her, and hate her,
14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
18 And the elders of that city shall take that man and chastise him;
19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
20 But if this thing be true, and the tokens of virginity be not found for the damsel:
21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
22 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
23 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.
25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.
28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
30 A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, Deu 22:13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire - those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, Deu 22:18, Deu 22:19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (Deu 24:1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe, 1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Psa 50:20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, Deu 22:20, Deu 22:21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Gen 34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
III. If any man, single or married, lay with a married woman, they were both to be put to death, Deu 22:22. This law we had before, Lev 20:10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, Deu 22:23, Deu 22:24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur - Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, Deu 22:24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior - Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.
V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, Deu 22:28, Deu 22:29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (Deu 22:30) from Lev 18:8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, Co1 5:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–30. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 22:22 legislates the death penalty for both a man and a woman found guilty of adultery, defining it specifically as sexual intercourse between a man and a woman who is already married to another husband. This severe legal consequence underscores the profound sanctity of marriage within ancient Israelite society and serves as a critical mechanism to "put away evil from Israel," thereby safeguarding the nation's moral and spiritual purity in its unique covenant relationship with God.
CONTEXT
Literary Context: Deuteronomy 22 is situated within the Deuteronomic Code (chapters 12-26), a comprehensive collection of laws and statutes delivered by Moses to the Israelites on the plains of Moab, just prior to their entry into the Promised Land. This chapter specifically addresses a range of social and moral directives, including regulations concerning lost property, appropriate attire, agricultural practices, and, prominently, sexual offenses. The immediate literary context of Deuteronomy 22:22 is a series of laws pertaining to sexual purity and the protection of familial integrity, encompassing cases of rape in the city and field (Deuteronomy 22:23-27), seduction of an unbetrothed virgin (Deuteronomy 22:28-29), and incest (Deuteronomy 22:30). These laws collectively establish rigid boundaries for sexual conduct, emphasizing the paramount importance of protecting women, preserving family lines, and upholding the sanctity of marriage as foundational to the social and spiritual health of the covenant community. The placement of the adultery law at the forefront of these sexual statutes highlights its extreme gravity as a direct violation of God's moral order and a significant threat to the communal well-being.
Historical & Cultural Context: In the broader ancient Near Eastern (ANE) context, laws concerning adultery were common, often primarily designed to protect a husband's property rights and ensure legitimate lineage. However, Israel's law transcended these pragmatic considerations, being fundamentally rooted in the divine covenant and the nation's unique call to holiness as a theocracy. As God's chosen people, Israel's civil laws were inherently God's laws, and transgressions like adultery were not merely civil infractions but profound sins against God Himself, profoundly destabilizing acts against the community, and a direct affront to the seventh commandment (Exodus 20:14). The severity of the punishment in Deuteronomy 22:22 underscores the foundational importance of marriage within Israel's social and religious fabric, where it was essential for maintaining family integrity, ensuring proper inheritance, and preserving the purity of the covenant people. This law provided clear and non-negotiable boundaries for sexual conduct, sharply differentiating Israel from surrounding pagan cultures that often had more permissive sexual norms, frequently involving cultic prostitution and a more fluid understanding of marital fidelity.
Key Themes: The law articulated in Deuteronomy 22:22 powerfully expresses several core themes central to the book of Deuteronomy and Israel's distinct covenant identity. Foremost is the sanctity of marriage, which is presented not merely as a social contract but as a sacred, divinely ordained covenant reflecting God's own order for humanity. Adultery is thus understood as a profound violation of this sacred bond, a public offense against God's established order, and a betrayal of trust that undermines the very fabric of society. Secondly, the verse highlights the consequences of sin, particularly sexual immorality, by prescribing the death penalty, which serves as a stark reminder of sin's destructive nature and its capacity to corrupt individuals and the entire community. Thirdly, the imperative to "put away evil from Israel" emphasizes the theme of communal purity and justice. This phrase signifies that the punishment was not solely retributive but also purificatory, signifying the community's divine mandate to actively cleanse itself of grave moral corruption to maintain its covenant relationship with God. This theme of communal cleansing appears elsewhere in Deuteronomy, such as in the context of idolatry in Deuteronomy 13:5 and Deuteronomy 17:7. Finally, the passage reinforces the overarching theme of divine law and order, demonstrating how God's statutes for Israel were meticulously designed to establish justice, protect the vulnerable, and maintain a holy society, thereby upholding the seventh commandment: "You shall not commit adultery" (Exodus 20:14).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:22 employs several significant literary devices to convey its powerful message and legal authority. The use of Euphemism is evident in the phrase "lying with," which is a common and respectful biblical idiom for sexual intercourse, avoiding explicit language while clearly denoting the act. The verse is structured as a precise Legal Formulation, typical of covenant law, presenting a clear conditional clause ("If a man be found...") followed by an unambiguous prescribed consequence ("then they shall both of them die..."). This precise, declarative style leaves no room for ambiguity regarding the offense or its severe penalty. Repetition is also utilized effectively, specifically in "both the man that lay with the woman, and the woman," which serves to emphasize the equal culpability and shared fate of both parties involved in the transgression, reinforcing the principle of justice. Finally, the verse concludes with a strong Imperative ("so shalt thou put away evil from Israel"), which functions as a direct divine command and highlights the communal responsibility to actively enforce justice and maintain holiness, underscoring the purificatory and protective nature of the law for the entire nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:22 profoundly underscores God's unwavering commitment to the sanctity of the marital covenant and the purity of His people. Adultery, in this context, is not merely a private transgression but a public affront to God's moral order, a direct violation of the seventh commandment, and a corrosive force that threatens the very fabric of the covenant community. The severity of the prescribed punishment reflects the gravity with which God views the defilement of the marriage bed, recognizing it as an act that undermines family integrity, lineage, and the spiritual health of the nation. The imperative to "put away evil" reveals a foundational theological principle that God's people are called to be holy as He is holy, actively purging sin from their midst to maintain their distinct identity and blessed relationship with Him. This principle extends beyond individual punishment to encompass the communal responsibility for righteousness and the preservation of covenant purity.
REFLECTION AND APPLICATION
While the specific legal penalty of Deuteronomy 22:22 is not applied in modern civil law, nor is it the method of church discipline today, the underlying spiritual principles remain profoundly relevant for believers in every generation. This verse serves as a powerful reminder of God's unchanging standard for sexual purity and the sacredness of the marriage covenant. It calls us to recognize that marriage is a divine institution, a profound reflection of the relationship between Christ and His Church, and thus worthy of the highest honor, fidelity, and protection. Adultery, in God's eyes, is a grave sin that deeply wounds individuals, families, and communities, and it grieves the heart of God. Our call as followers of Christ is to uphold purity in thought, word, and deed, fleeing from all forms of sexual immorality and cultivating unwavering faithfulness within our relationships. Furthermore, the principle of "putting away evil" challenges us to address sin seriously within our Christian communities, promoting holiness and protecting the church's witness to a watching world. This must always be done with a spirit of grace, compassion, and a commitment to restoration where possible, but never compromising on God's revealed truth and His call to holiness.
Questions for Reflection
FAQ
Why was the punishment for adultery so severe in ancient Israel?
Answer: The severity of the punishment (death for both parties) for adultery in ancient Israel, as outlined in Deuteronomy 22:22, stemmed from several critical factors unique to the covenant community. Firstly, marriage was considered a sacred covenant, a foundational institution divinely ordained and essential for the stability and purity of the Israelite society. Adultery was not merely a private affair but a direct violation of God's law (the Seventh Commandment, Exodus 20:14), a breach of covenant, and an act that profoundly defiled the community. Secondly, it threatened the integrity of family lines and inheritance, which were crucial in an agrarian society structured around tribal and familial land ownership; illegitimate offspring could complicate these arrangements and undermine social order. Thirdly, and most importantly, Israel was a theocracy, a nation whose civil laws were directly given by God. Sin, especially grave moral sins like adultery, was seen as a direct affront to God's holiness and could bring divine judgment upon the entire nation. The command to "put away evil from Israel" (Deuteronomy 22:22) emphasized the purificatory nature of the punishment, ensuring the nation maintained its covenant relationship and distinct identity as God's holy people.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 22:22 details a severe legal consequence under the Old Covenant, its ultimate fulfillment and spiritual significance are profoundly revealed in Christ. Jesus, in His Sermon on the Mount, elevated the law beyond mere external compliance, stating that "everyone who looks at a woman with lustful intent has already committed adultery with her in his heart" (Matthew 5:28). This teaching does not abolish the seriousness of the Old Testament law but intensifies it, demonstrating that God's standard of purity extends to the deepest intentions of the heart, revealing the pervasive nature of sin and humanity's utter inability to perfectly fulfill the law. Christ, as the Lamb of God who takes away the sin of the world, bore the full penalty for all sin, including adultery, on the cross, thereby "putting away evil" in a redemptive, not merely punitive, sense. Through His sacrifice, believers are cleansed and made new, receiving forgiveness and the power of the Holy Spirit to live in purity (1 Corinthians 6:11). The church, as the Bride of Christ, is called to be presented to Him "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:27), reflecting the spiritual purity that the Old Testament laws foreshadowed. Thus, Christ fulfills the law's demand for perfect righteousness and provides the means for true holiness, transforming hearts and enabling His followers to honor the sanctity of marriage and live lives pleasing to God, not by fear of death, but by the indwelling power of His Spirit, as they await the ultimate consummation of the heavenly marriage.