Deuteronomy 22:26

KJV

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:

KJV (with Strong's)

But unto the damsel {H5291} thou shalt do {H6213} nothing {H1697}; there is in the damsel {H5291} no sin {H2399} worthy of death {H4194}: for as when a man {H376} riseth {H6965} against his neighbour {H7453}, and slayeth {H7523}{H5315} him, even so is this matter {H1697}:

Complete Jewish Bible

You will do nothing to the girl, because she has done nothing deserving of death. The situation is like the case of the man who attacks his neighbor and kills him.

Berean Standard Bible

Do nothing to the young woman, because she has committed no sin worthy of death. This case is just like one in which a man attacks his neighbor and murders him.

American Standard Version

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 neighbor, and slayeth him, even so is this matter;

Commentary

### SUMMARY
Deuteronomy 22:26 establishes a profound legal and moral precedent within the Mosaic Law concerning sexual assault in an isolated setting. This verse unequivocally declares the absolute innocence of the female victim, asserting that she bears no culpability "worthy of death." It then powerfully equates the perpetrator's crime to murder, emphasizing the extreme gravity of the violation due to the victim's utter vulnerability and inability to resist or call for help in an unpopulated area. This statute underscores God's unwavering commitment to justice and the protection of the defenseless.

### CONTEXT
* **Literary Context:** Deuteronomy 22:26 is situated within a broader section of Mosaic Law addressing various aspects of sexual purity, marital fidelity, and social order, specifically from [Deuteronomy 22:13](/deuteronomy/22-13 "Deuteronomy 22:13 - Laws Concerning Marriage and Sexual Purity") through [Deuteronomy 22:30](/deuteronomy/22-30 "Deuteronomy 22:30 - Laws Concerning Incest"). More precisely, verses 23-27 deal with sexual offenses involving a betrothed virgin. The preceding verses, [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Betrothed Virgin in the City"), describe a scenario where a betrothed virgin is assaulted in a city, where her failure to cry out for help would imply a degree of consent, leading to both parties being stoned. In stark contrast, verse 25 addresses an assault "in the field," where the woman's cries would likely go unheard, and she is presumed to be overpowered. Verse 26, therefore, provides the legal consequence for this "in the field" scenario, highlighting the critical distinction based on the victim's ability to resist or call for assistance. This careful differentiation reveals a nuanced understanding of consent and coercion within ancient Israelite law.

* **Historical & Cultural Context:** Ancient Israelite society, like many ancient Near Eastern cultures, was patriarchal, with women often having limited legal standing independent of male family members. However, the Mosaic Law frequently provided unique protections for vulnerable groups, including women, orphans, and widows, often setting it apart from contemporary legal codes. While other codes, such as the Code of Hammurabi, also addressed sexual offenses, Deuteronomy 22:26 stands out for its emphatic declaration of the victim's blamelessness and the severe penalty for the aggressor, equating the crime to murder. The distinction between "city" and "field" reflects the realities of life in ancient Israel, where isolated agricultural areas offered no immediate witnesses or help, making a woman utterly defenseless against an attacker. This law demonstrates a divinely inspired legal framework that transcended prevailing cultural norms by prioritizing the victim's innocence and condemning the perpetrator's violence without equivocation.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. First, it underscores the **sanctity of human life and dignity**, extending the principle of protection beyond physical life to include bodily autonomy and personal integrity. By equating sexual assault to murder, the law elevates the severity of this violation, demonstrating that profound attacks on a person's dignity are akin to taking their life. Second, it highlights **God's unwavering commitment to justice and the protection of the vulnerable**. This divine concern is a recurring motif, as seen in laws protecting the poor, the sojourner, and the defenseless (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")). The law in [Deuteronomy 22:26](/deuteronomy/22-26 "Deuteronomy 22:26 - Victim's Innocence in Sexual Assault") ensures that the most defenseless are not blamed for crimes committed against them. Finally, it emphasizes the **absolute culpability of the aggressor** in cases of non-consensual sexual acts. The law places all guilt squarely on the perpetrator, challenging any societal tendency to shift blame onto the victim, a principle that remains profoundly relevant today in discussions of consent and sexual violence.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Damsel (Hebrew, _na'arah'_):** This term refers to a young, unmarried woman, typically a virgin. Its use here emphasizes the vulnerability and innocence of the victim. In ancient Israelite society, a young woman's virginity was highly valued, especially if she was betrothed, as it signified her purity and the integrity of her future marriage. The law's specific focus on a "damsel" highlights the particular egregious nature of violating a young woman who is not yet married and therefore under the direct protection of her family and the community's legal framework.
* **Slayeth him (Hebrew, _ratsach'_):** This verb is crucial. While it can mean "kill," it most often refers to unlawful killing or murder, particularly in the Ten Commandments ([Exodus 20:13](/exodus/20-13 "Exodus 20:13 - You Shall Not Murder")). By explicitly comparing the act of sexual assault in the field to murder ("as when a man riseth against his neighbour, and slayeth him, even so is this matter"), the text elevates the severity of the crime beyond mere physical assault. It signifies that the violation of a person's body and will through non-consensual sex is deemed by God's law to be as destructive and heinous as taking a human life, recognizing the profound spiritual, emotional, and social death inflicted upon the victim.

#### Verse Breakdown
* **"But unto the damsel thou shalt do nothing;"**: This opening clause serves as a direct legal injunction, unequivocally clearing the victim of any wrongdoing or responsibility. The phrase "do nothing" implies that no punitive action or blame should be ascribed to her. This is a powerful declaration of her absolute innocence, setting the stage for the subsequent justification. It preempts any societal tendency to hold the victim accountable for the assault.
* **"[there is] in the damsel no sin [worthy] of death:"**: This clause explicitly states the reason for the victim's blamelessness. It asserts that she has committed no offense that would warrant capital punishment or even any form of guilt. This stands in stark contrast to the law in [Deuteronomy 22:24](/deuteronomy/22-24 "Deuteronomy 22:24 - Assault in the City"), where a betrothed virgin assaulted in the city could be held partially culpable if she did not cry out, implying consent. Here, the context of isolation ("in the field") negates any possibility of implied consent or complicity, thus rendering her entirely innocent in the eyes of the law and God.
* **"for as when a man riseth against his neighbour, and slayeth him, even so [is] this matter:"**: This concluding clause provides the legal and moral justification for the victim's innocence and, by extension, the perpetrator's guilt. It employs a powerful analogy, likening the act of sexual assault in the field to murder. Just as a person who is attacked and killed by a robber in an isolated place is considered a blameless victim, so too is the woman who is assaulted in the field. This comparison underscores the overwhelming force and violation involved, where the victim is utterly helpless and unable to defend herself or call for aid. It reveals the profound destructive impact of sexual assault, equating it to the ultimate violation of life.

#### Literary Devices
Deuteronomy 22:26 primarily employs **Simile** and **Legal Declaration** to convey its message. The central simile ("for as when a man riseth against his neighbour, and slayeth him, even so is this matter") is a powerful rhetorical device that likens the crime of sexual assault to murder. This comparison is not merely illustrative but serves a legal function, elevating the severity of the assault to the highest possible degree, thereby justifying the perpetrator's capital punishment and unequivocally establishing the victim's blamelessness. This simile also highlights the non-consensual, life-altering nature of the act, emphasizing that the victim's will and autonomy are utterly destroyed, much like a life is taken. Furthermore, the verse functions as a direct **Legal Declaration** of innocence ("But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death"). This authoritative pronouncement serves to protect the vulnerable and establish a clear legal precedent, leaving no room for victim-blaming or ambiguity regarding culpability.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:26 is a profound testament to God's character as a God of justice, who actively defends the vulnerable and holds perpetrators accountable. It reveals a divine legal system that transcends mere physical injury, recognizing the deep violation of dignity, autonomy, and personhood inherent in sexual assault. This law underscores that true justice is not just about punishment, but about vindicating the innocent and ensuring that the powerless are not further victimized by societal blame. It reflects God's compassionate heart for the oppressed and His demand for moral purity within the community, establishing a high standard for human interaction that values consent and protects against coercion. The severity of the punishment for the aggressor, equating the crime to murder, demonstrates the immense value God places on every individual life and the sanctity of the human body.

* [Psalm 82:3-4](/psalms/82-3 "Psalm 82:3-4 - Defend the Weak and Fatherless")
* [Proverbs 31:8-9](/proverbs/31-8 "Proverbs 31:8-9 - Speak Up for the Voiceless")
* [Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Oppress the Vulnerable")

### REFLECTION AND APPLICATION
Deuteronomy 22:26 remains profoundly relevant in contemporary society, offering foundational principles for understanding justice, consent, and human dignity. It stands as a powerful biblical condemnation of victim-blaming in cases of sexual assault, unequivocally placing all guilt and responsibility on the perpetrator. This verse reinforces the sanctity of bodily autonomy and recognizes the deep trauma associated with non-consensual acts, equating their destructive impact to that of murder. For believers, it highlights God's compassionate heart for the oppressed and His unwavering demand for justice, urging communities, legal systems, and individuals to protect the vulnerable, pursue perpetrators, and offer unwavering support and vindication to survivors of sexual violence. It calls the church to be a safe place where victims are believed, ministered to, and empowered, and where the principles of God's justice are upheld in word and deed, reminding us that true justice aligns with God's character, which values every individual life and protects against profound violations.

#### Questions for Reflection
* **How does Deuteronomy 22:26 challenge common societal tendencies to blame victims of sexual assault, both in ancient times and today?**
* **What does the comparison of sexual assault to murder reveal about God's view of human dignity and the sanctity of the body?**
* **In what ways can the church and individual believers actively embody the principles of justice and protection for the vulnerable found in this verse?**

### FAQ

**Why is the distinction between "in the city" and "in the field" so crucial for the legal outcome in Deuteronomy 22?**

Answer: The distinction between "in the city" ([Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Assault in the City")) and "in the field" ([Deuteronomy 22:25-27](/deuteronomy/22-25 "Deuteronomy 22:25-27 - Assault in the Field")) is paramount because it addresses the critical element of consent and the victim's ability to resist or call for help. In a city, it was presumed that a woman's cries for help would be heard, and if she did not cry out, it could imply a degree of complicity or consent, leading to both parties being held accountable. However, "in the field," away from witnesses and aid, the woman is entirely defenseless and presumed to be overpowered. Her inability to cry out or resist effectively due to isolation means she is considered a blameless victim, and the crime is treated with the utmost severity, akin to murder, because she had no means of escape or defense. This nuanced approach demonstrates a sophisticated understanding of coercion and victim vulnerability within the Mosaic Law.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:26, with its profound declaration of the victim's innocence and the perpetrator's absolute guilt, finds its ultimate fulfillment and amplification in Christ. While the Mosaic Law provided a shadow of God's perfect justice, Jesus Christ embodies and perfectly executes that justice. He is the ultimate protector of the vulnerable, consistently ministering to the marginalized, the oppressed, and those victimized by sin and injustice ([Matthew 11:28-30](/matthew/11-28 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). His life and ministry demonstrate profound empathy for the suffering, including those who have endured violence and profound violations of their dignity. Moreover, Christ's atoning sacrifice on the cross addresses the root of all sin, including the violent and dehumanizing acts that Deuteronomy 22:26 condemns. He bore the penalty for such egregious sin, offering forgiveness and redemption to those who repent, while also guaranteeing that ultimate justice will be served ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God")). In Christ, victims find not only vindication but also deep healing and restoration, as He is the compassionate High Priest who understands our weaknesses and sufferings ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Our High Priest Understands")). The Church, as the body of Christ, is called to extend this same protection, advocacy, and healing to survivors, reflecting Christ's unwavering commitment to justice and the sanctity of every individual created in God's image ([Ephesians 5:25](/ephesians/5-25 "Ephesians 5:25 - Christ's Love for the Church")).

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.