Deuteronomy 22:23

KJV

If a damsel [that is] a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;

KJV (with Strong's)

If a damsel {H5291} that is a virgin {H1330} be betrothed {H781} unto an husband {H376}, and a man {H376} find {H4672} her in the city {H5892}, and lie {H7901} with her;

Complete Jewish Bible

"If a girl who is a virgin is engaged to a man, and another man comes upon her in the town and has sexual relations with her;

Berean Standard Bible

If there is a virgin pledged in marriage to a man, and another man encounters her in the city and sleeps with her,

American Standard Version

If there be a damsel that is a virgin betrothed unto a husband, and a man find her in the city, and lie with her;

Commentary

### SUMMARY
Deuteronomy 22:23 introduces a specific legal scenario within ancient Israelite society concerning sexual purity and justice: the violation of a betrothed virgin within a city. This verse sets the stage for a severe judgment, highlighting the sacredness of betrothal as a covenantal bond akin to marriage and underscoring the community's commitment to upholding moral order, protecting vulnerable individuals, and ensuring accountability for sexual transgressions.

### CONTEXT
* **Literary Context:** Deuteronomy 22 is part of a larger section (chapters 12-26) known as the Deuteronomic Code, which outlines specific laws governing Israelite life in the promised land. This chapter, in particular, addresses a diverse range of civil and moral regulations, including laws concerning lost property, proper attire, agricultural practices, and various sexual offenses. Verses 13-30 deal explicitly with sexual purity and marital integrity, with verses 23-27 forming a distinct legal casuistry regarding sexual assault or consensual sexual relations involving a betrothed woman. The immediate following verse, [Deuteronomy 22:24](/deuteronomy/22-24 "Deuteronomy 22:24 - Punishment for Sexual Transgression in the City"), prescribes the severe punishment for the offense described in verse 23, while [Deuteronomy 22:25-27](/deuteronomy/22-25 "Deuteronomy 22:25-27 - Sexual Transgression in the Field") present a contrasting scenario in a rural setting, emphasizing the crucial role of location and implied consent in legal judgment.
* **Historical & Cultural Context:** In ancient Israel, betrothal (Hebrew: *'arusin*) was a legally binding covenant, far more serious than a modern engagement. It typically involved a formal agreement between families, often accompanied by a bride-price, and rendered the woman legally bound to her future husband. During this period, she was considered *ishshah* (a wife) in a legal sense, though the physical consummation of the marriage (the *nissu'in*) had not yet occurred. Any sexual relations with another man during betrothal were therefore considered adultery, a capital offense under Mosaic Law, reflecting the high value placed on family honor, lineage, and the sanctity of marital commitment. The distinction between an act occurring "in the city" versus "in the field" (as detailed in subsequent verses) was a critical legal nuance, reflecting the availability of witnesses and the presumed ability of the woman to cry out for help.
* **Key Themes:** This verse, and the broader legal section it belongs to, contributes to several overarching themes in Deuteronomy. Firstly, it powerfully underscores the **sanctity of marriage and sexual purity** as foundational to God's covenant with Israel. God's law rigorously protected the institution of marriage and the pre-marital purity of women, viewing violations as offenses against both individuals and the community's moral order. Secondly, it highlights God's unwavering concern for **justice and accountability**, particularly in cases of sexual misconduct, where clear legal frameworks were established to determine guilt and assign appropriate penalties. Thirdly, these laws demonstrate a commitment to the **protection of the vulnerable**, especially women, from exploitation and assault, ensuring that sexual relations occurred within the divinely ordained and publicly recognized covenant of marriage. The emphasis on consent, implied by the "in the city" versus "in the field" distinction, also points to the value of individual agency within the legal framework, even if interpreted through a collectivist cultural lens. These themes collectively reinforce the call for Israel to be a holy nation, set apart by its adherence to God's righteous statutes, as exhorted throughout [Deuteronomy](/deuteronomy/1 "Deuteronomy - The Second Law").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Damsel (Hebrew, _na'arah'_):** This term refers to a young woman, typically unmarried. In the context of ancient Israel, it often denotes a female who is of marriageable age but not yet married, emphasizing her youth and potential for marriage and childbearing within the community.
* **Virgin (Hebrew, _betulah'_):** This word specifically denotes a female who has not had sexual intercourse. Its inclusion alongside "damsel" reinforces the specific status of the woman as untouched, making the offense described in the verse particularly egregious as it violates both her personal purity and her betrothed status.
* **Betrothed (Hebrew, _me'orasah'_):** Derived from the root *'aras* (to engage, betroth), this term signifies a woman who is legally covenanted to a man for marriage. As discussed in the context, this status carried significant legal weight, making her virtually a wife in the eyes of the law, even prior to cohabitation or consummation.

#### Verse Breakdown
* **"If a damsel [that is] a virgin be betrothed unto an husband":** This opening clause establishes the specific legal status of the woman at the center of the case. She is a young, sexually untouched woman who is legally bound in a formal betrothal agreement to a specific man. This status is crucial, as it elevates any sexual act with another man to the level of adultery, a capital offense, rather than simple fornication.
* **"and a man find her in the city":** This phrase introduces the perpetrator and the location of the act. The "man" is distinct from her betrothed husband. The setting "in the city" is a critical legal detail. It implies a public or semi-public space where a cry for help could potentially be heard by others. This geographical detail will be contrasted with the "field" scenario in subsequent verses, directly influencing the legal judgment regarding the woman's culpability or innocence.
* **"and lie with her;":** This final clause describes the sexual act itself. The Hebrew verb *shakav* (to lie down) is a common euphemism for sexual intercourse. The implication here, particularly given the "in the city" context, is that the act occurred with some degree of presumed consent or complicity on the woman's part, as she would have been expected to cry out for help if it were against her will. This presumption, though harsh by modern standards, was a legal mechanism to determine culpability in a society where public witness was paramount.

#### Literary Devices
Deuteronomy 22:23 primarily employs **Casuistic Law**, which is a legal formulation presented in an "if... then..." structure. This device is characteristic of ancient Near Eastern law codes, including much of the Mosaic Law. It sets out specific hypothetical situations and then prescribes the legal consequences, allowing for clear application of justice. The verse also utilizes **Juxtaposition** implicitly by setting the scene "in the city," which immediately calls to mind the contrasting scenario of "in the field" found in the subsequent verses. This juxtaposition is not merely geographical but serves a crucial legal function, highlighting the differing presumptions of consent based on the environment's capacity for public witness. Furthermore, the precise legal definitions of "damsel," "virgin," and "betrothed" demonstrate a form of **Legal Precision**, ensuring that the law's application is narrow and specific, leaving little room for ambiguity regarding the status of the individuals involved.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:23 powerfully articulates God's profound concern for the sanctity of human relationships, particularly the covenant of marriage, and the imperative for justice within the community. It reveals a divine standard that values sexual purity, protects the integrity of future marital bonds, and holds individuals accountable for their actions. The severity of the prescribed punishment in the verses that follow underscores that sexual sin is not merely a private matter but an offense against God's holy order, the community's moral fabric, and the dignity of the individuals involved. This law, though ancient, reflects timeless principles of divine justice and the call for God's people to live in holiness, distinct from the surrounding pagan cultures.

* [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Adultery as a Capital Offense")
* [Proverbs 6:27-29](/proverbs/6-27 "Proverbs 6:27-29 - Consequences of Adultery")
* [Matthew 5:27-28](/matthew/5-27 "Matthew 5:27-28 - Jesus' Teaching on Adultery")

### REFLECTION AND APPLICATION
While the specific legal penalties of Deuteronomy 22:23 are rooted in ancient Israelite jurisprudence and do not directly translate to modern legal systems, the underlying divine principles remain profoundly relevant for believers today. This passage challenges us to consider the high value God places on sexual purity, fidelity, and the sanctity of covenantal relationships, especially marriage. It calls us to uphold a standard of holiness in our personal lives and to champion justice for those who are vulnerable to sexual exploitation or assault. We are reminded that our bodies are temples of the Holy Spirit, and our sexual conduct is not merely a private affair but has spiritual implications, reflecting our reverence for God and our love for our neighbor. The emphasis on accountability also prompts us to examine our own hearts and actions, ensuring we live with integrity and respect for others, seeking to honor God in all areas of our lives.

#### Questions for Reflection
* **How does the ancient Israelite understanding of betrothal challenge or affirm your contemporary views on engagement and marriage?**
* **In what ways does this passage highlight God's concern for justice, particularly in cases of sexual misconduct?**
* **What principles from this law can be applied to foster a culture of respect, consent, and purity in our modern society and within the church?**
* **How does the severity of the law here inform your understanding of the seriousness of sexual sin in God's eyes?**

### FAQ
**Why was the distinction between "in the city" and "in the field" so important for legal judgment?**

Answer: The distinction between "in the city" and "in the field" was crucial because it related to the presumption of consent and the availability of witnesses. In the city, it was presumed that if a woman was being assaulted, she would be able to cry out for help, and her cries would be heard by others. If she did not cry out, her silence was interpreted as a form of complicity or consent, making her equally culpable with the man (as seen in [Deuteronomy 22:24](/deuteronomy/22-24 "Deuteronomy 22:24 - Punishment for Sexual Transgression in the City")). Conversely, if the act occurred "in the field" (as described in [Deuteronomy 22:25-27](/deuteronomy/22-25 "Deuteronomy 22:25-27 - Sexual Transgression in the Field")), it was presumed that even if she cried out, there would be no one to hear her or come to her aid. Therefore, her silence in the field was understood as a consequence of force, absolving her of guilt and placing full culpability on the man, who was then treated as a murderer because he violated a woman who was legally bound to another. This legal nuance highlights the importance of public witness and the challenges of proving non-consent in ancient legal systems.

### CHRIST-CENTERED FULFILLMENT
While Deuteronomy 22:23 addresses specific legalities of sexual purity and justice within the Mosaic Covenant, its underlying principles find profound fulfillment and reinterpretation in Christ. The law, in its strictness, reveals the holiness of God and the gravity of sin, particularly sexual sin, which defiles the body and violates covenant. Jesus, the ultimate fulfillment of the law, did not abolish these standards but elevated them, teaching that lust in the heart is already a form of adultery ([Matthew 5:27-28](/matthew/5-27 "Matthew 5:27-28 - Jesus' Teaching on Adultery")). He demonstrated God's unwavering commitment to justice, yet also His boundless grace, offering forgiveness and restoration to those caught in sexual sin (e.g., the woman caught in adultery in [John 8:1-11](/john/8-1 "John 8:1-11 - Jesus and the Woman Caught in Adultery")). Moreover, Christ's sacrifice on the cross addresses the root of all sin, including sexual impurity, providing the means for true cleansing and the indwelling of the Holy Spirit, who empowers believers to live in purity and self-control ([1 Corinthians 6:18-20](/1_corinthians/6-18 "1 Corinthians 6:18-20 - Flee Sexual Immorality")). The Church, as the Bride of Christ, is called to maintain its purity and fidelity to Him ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")), reflecting the sanctity of the divine covenant that the Old Testament laws foreshadowed. Ultimately, the law points to our desperate need for a Savior who not only defines holiness but also provides the power to live it out, transforming hearts and enabling genuine purity.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 1:18

¶ Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Matthew 1:19

Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily.

Deuteronomy 20:7

And what man [is there] that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.