TRV
Translation
King James 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 neighbour, and slayeth him, even so is this matter:
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;
World English Bible Messianic
but to the lady you shall do nothing. There is in the lady no sin worthy of death; for as when a man rises against his neighbor, and kills him, even so is this matter;
Geneva Bible (1599)
And vnto the mayd thou shalt do nothing, because there is in the mayde no cause of death: for as when a man riseth against his neighbour and woundeth him to death, so is this matter.
Young's Literal Translation
and to the damsel thou dost not do anything, the damsel hath no deadly sin; for as a man riseth against his neighbour and hath murdered him--the life, so is this thing;
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 22:26 establishes a profound legal and moral precedent within the Mosaic Law concerning sexual assault in an isolated setting, unequivocally declaring the absolute innocence of the female victim. It asserts that she bears no culpability "worthy of death," contrasting sharply with scenarios where consent might be implied. The verse 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 profoundly underscores God's unwavering commitment to justice, the protection of the defenseless, and the sanctity of human dignity.
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 through Deuteronomy 22:30. More precisely, verses 23-27 deal with sexual offenses involving a betrothed virgin. The preceding verses, Deuteronomy 22:23-24, 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, prioritizing the victim's blamelessness in situations of clear duress.
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, establishing a high standard for justice.
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). The law in Deuteronomy 22:26 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. This divine standard sets Israel apart and reveals God's righteous character.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 crucial 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. The starkness of the declaration leaves no doubt about the victim's status.
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, reflecting His own holy nature and His desire for a just society.
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 of personhood.
Questions for Reflection
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) and "in the field" (Deuteronomy 22:25-27) 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 by others, 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, ensuring justice for those truly helpless.
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). 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). 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). 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).