TRV
Translation
King James Version
For he found her in the field, and the betrothed damsel cried, and there was none to save her.
Complete Jewish Bible
For he found her in the countryside, and the engaged girl cried out, but there was no one to save her.
Berean Standard Bible
When he found her in the field, the betrothed woman cried out, but there was no one to save her.
American Standard Version
for he found her in the field, the betrothed damsel cried, and there was none to save her.
World English Bible Messianic
for he found her in the field, the pledged to be married lady cried, and there was no one to save her.
Geneva Bible (1599)
For he found her in the fieldes: the betrothed mayde cryed, and there was no man to succour her.
Young's Literal Translation
for in a field he found her, she hath cried--the damsel who is betrothed--and she hath no saviour.
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 22:27 addresses a specific legal scenario concerning sexual assault against a betrothed woman in an isolated setting. This verse establishes the woman's complete innocence and the assailant's full culpability by emphasizing her desperate cry for help and the complete absence of anyone to intervene, thereby differentiating it from cases where consent might be presumed due to opportunity for intervention. It underscores God's profound concern for justice, the protection of the vulnerable, and the clear distinction between consensual and forced acts within the Mosaic Law.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:27 primarily employs Legal Distinction as its central literary device, sharply contrasting the "field" scenario with the "city" scenario presented in Deuteronomy 22:23-24. This Contrast highlights the nuanced application of justice based on environmental factors and the opportunity for intervention. The verse also utilizes Implied Narrative, where a concise legal statement evokes a vivid and distressing scene: a vulnerable woman, isolated, crying out in terror, with no one to hear or help. The phrase "none to save her" functions as a powerful Understatement of her dire predicament, emphasizing her complete helplessness and the overwhelming nature of the assault. The woman's "cried" acts as both a Metonymy for her resistance and a Symbol of her innocence, serving as the irrefutable proof of her victimhood and the non-consensual nature of the act.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:27 profoundly reflects God's character as a righteous judge who is deeply concerned with justice, particularly for the vulnerable and oppressed. It reveals a divine legal system that is not only strict but also remarkably nuanced and compassionate, differentiating between circumstances to ensure equitable judgment. This law establishes a foundational principle: true justice requires considering the context of a crime, especially when it involves power imbalances and the victim's ability to resist or seek help. It underscores that God values individual dignity and autonomy, condemning any act of coercion or violence. The emphasis on the woman's cry and the absence of a rescuer highlights God's abhorrence of sexual violence and His unwavering commitment to protecting those who are helpless and exploited. This divine concern for justice resonates throughout the Scriptures, calling believers to emulate God's character in seeking justice for the marginalized in their own societies.
REFLECTION AND APPLICATION
Deuteronomy 22:27, though rooted in ancient legal codes, offers timeless principles for contemporary life. It challenges us to cultivate a profound empathy for victims of injustice and to actively dismantle systems or attitudes that might blame the victim. The law's careful distinction between the "field" and the "city" reminds us that context matters immensely in evaluating situations and assigning culpability. We are called to be discerning, to listen to the cries of the vulnerable, and to recognize that silence or an inability to escape does not equate to consent. This passage compels us to consider how we, as individuals and communities, can create environments where the vulnerable are protected, where cries for help are heard and acted upon, and where justice is pursued with both rigor and compassion. It reminds us that our God is a God of justice who sees and hears the oppressed, and we are called to be His hands and feet in advocating for them, ensuring that "none to save" becomes a call to action for the church.
Questions for Reflection
FAQ
Does this law imply that a woman is guilty if she doesn't cry out in the city?
Answer: The Mosaic Law in Deuteronomy 22:23-24 states that if a betrothed woman is assaulted in the city and does not cry out, both she and the assailant are to be put to death. The legal reasoning behind this is the presumption that in a populated area like a city, her cries would have been heard, and help would have been available. Her silence, therefore, was interpreted as a form of complicity or consent within that specific ancient legal framework. However, it's crucial to understand this within its historical and cultural context, which prioritized public justice and clear distinctions based on the availability of witnesses. Deuteronomy 22:27 directly addresses this by providing the counter-example of the "field," where the absence of potential rescuers unequivocally proves her innocence regardless of her cry. The overarching principle is that the law sought to protect the truly helpless and distinguish between forced acts and those with perceived consent in a public setting, demonstrating a sophisticated, albeit ancient, legal nuance.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:27, with its profound emphasis on justice for the vulnerable and the rescue of the helpless, finds its ultimate fulfillment in the person and work of Jesus Christ. The law highlights the desperate cry of one with "none to save her," a poignant reflection of humanity's own spiritual predicament. We, too, are found in a "field" of sin and brokenness, utterly helpless and unable to save ourselves from its devastating consequences. It is here that Christ steps in as the ultimate Rescuer. Just as the law protects the innocent woman, Jesus, the righteous judge, perfectly embodies divine justice, not only upholding the law but fulfilling it (Matthew 5:17). He is the one who heard the cries of a lost and perishing world, a world with "none to save" it from the power of sin and death (Romans 5:6). Through His sacrificial death on the cross, Jesus became our deliverer, providing salvation where none could be found elsewhere (John 3:16). He is the true Lamb of God who takes away the sin of the world, rescuing us from our spiritual isolation and helplessness, and bringing us into His glorious light and freedom. In Christ, the justice of God is perfectly met, and the helpless find their ultimate salvation and advocate, demonstrating God's unwavering commitment to rescue those who are truly without help.