TRV
Translation
King James Version
If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie 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;
World English Bible Messianic
If there is a young lady who is a virgin pledged to be married to a husband, and a man finds her in the city, and lies with her;
Geneva Bible (1599)
If a maid be betrothed vnto an husband, and a man finde her in the towne and lye with her,
Young's Literal Translation
`When there is a damsel, a virgin, betrothed to a man, and a man hath found her in a city, and lain with her;
Study This Verse
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 22:23 introduces a critical legal case within ancient Israelite society, addressing the sexual violation of a virgin woman who is formally betrothed to a husband, specifically when this transgression occurs within the confines of a city. This verse lays the groundwork for a severe legal judgment, underscoring the profound sanctity of betrothal as a covenantal bond akin to marriage, and emphasizing the community's unwavering commitment to upholding moral order, protecting the vulnerable, and ensuring rigorous accountability for sexual transgressions that undermine the fabric of Israelite society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:23 primarily employs Casuistic Law, a common legal formulation in ancient Near Eastern law codes, including a significant portion of the Mosaic Law. This device presents a specific hypothetical situation using an "if... then..." structure, clearly outlining the conditions and then prescribing the legal consequences. This allows for precise and unambiguous 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" detailed in the subsequent verses (Deuteronomy 22:25-27). 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 meticulous 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 exact status of the individuals involved and the nature of the offense.
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, rigorously 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 rooted in ancient jurisprudence, reflects timeless principles of divine justice and the call for God's people to live in holiness, distinct from the surrounding pagan cultures that often trivialized sexual purity and marital fidelity. It demonstrates that God's law is designed not only to restrain evil but also to cultivate a righteous and flourishing society.
REFLECTION AND APPLICATION
While the specific legal penalties of Deuteronomy 22:23 are deeply 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 exceptionally 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, recognizing the profound dignity inherent in every person created in God's image. We are reminded that our bodies are temples of the Holy Spirit (1 Corinthians 6:19), and our sexual conduct is not merely a private affair but has profound 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 and contributing to a community that reflects His righteousness and care for the vulnerable.
Questions for Reflection
FAQ
Why was the distinction between "in the city" and "in the field" so important for legal judgment in this context?
Answer: The distinction between "in the city" and "in the field" was absolutely crucial because it directly related to the presumption of consent and the availability of witnesses, which were key factors in determining culpability in ancient Israelite law. 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 who could intervene. If she did not cry out, her silence was interpreted as a form of complicity or consent, making her equally culpable with the man, and both would face the same severe punishment (as seen in Deuteronomy 22:24). Conversely, if the act occurred "in the field" (as described in Deuteronomy 22:25-27), 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 overwhelming force or coercion, absolving her of guilt and placing full culpability on the man. In such a case, the man was treated as a murderer because he violated a woman who was legally bound to another, effectively destroying her status and future. This legal nuance powerfully 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 and severe penalties, serves to reveal the holiness of God and the gravity of sin, particularly sexual sin, which defiles the body and violates sacred covenantal bonds. Jesus, as the ultimate fulfillment of the law, did not abolish these divine standards but elevated them, teaching that lust in the heart is already a form of adultery (Matthew 5:27-28). He demonstrated God's unwavering commitment to justice, yet also His boundless grace and mercy, offering forgiveness and restoration to those caught in sexual sin, as exemplified by His interaction with the woman caught in adultery (John 8:1-11). Moreover, Christ's perfect sacrifice on the cross addresses the root of all sin, including sexual impurity, providing the means for true cleansing, reconciliation with God, and the indwelling of the Holy Spirit, who empowers believers to live in purity and self-control (1 Corinthians 6:18-20). The Church, as the Bride of Christ, is called to maintain its purity and fidelity to Him (Ephesians 5:25-27), 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 and ethical conduct in all relationships.