Deuteronomy 22:27

KJV

For he found her in the field, [and] the betrothed damsel cried, and [there was] none to save her.

KJV (with Strong's)

For he found {H4672} her in the field {H7704}, and the betrothed {H781} damsel {H5291} cried {H6817}, and there was none to save {H3467} 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.

Commentary

### 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
* **Literary Context:** Deuteronomy 22:27 is part of a broader section of Mosaic law (Deuteronomy 22:13-30) that deals with sexual offenses and marital integrity, following regulations concerning property and civil disputes. Specifically, it forms a crucial counterpoint to the preceding verses, [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law Regarding a Betrothed Virgin in the City"). Those verses describe a similar offense occurring within a city, where the woman's failure to cry out would imply complicity, leading to the death of both parties. Verse 27, by contrast, explicitly addresses the scenario in an isolated "field," highlighting the critical role of location and the woman's inability to seek help as factors that entirely absolve her of guilt and place full blame on the assailant. This legal distinction demonstrates the nuanced and just application of the law, recognizing differing circumstances.
* **Historical & Cultural Context:** In ancient Israel, betrothal was a legally binding agreement, far more serious than a modern engagement. It was the first stage of marriage, often involving a bride-price paid by the groom's family to the bride's family, and could only be dissolved by divorce or death. A betrothed woman was legally considered "married" in many respects, though she had not yet moved into her husband's home. Therefore, sexual intercourse with a betrothed woman was considered adultery, a capital offense (cf. [Deuteronomy 22:22](/deuteronomy/22-22 "Deuteronomy 22:22 - Law Regarding Adultery")). The "field" (שָׂדֶה, _sadeh_) refers to an open, unpopulated area, distinct from the "city" (עִיר, _'iyr_) or "gate" where public life and justice were administered. This geographical distinction was paramount, as it determined the presumption of consent or coercion based on the availability of witnesses or help.
* **Key Themes:** This verse powerfully contributes to several key themes within Deuteronomy and the broader Pentateuch. Firstly, it exemplifies **Divine Justice and Equity**, demonstrating God's meticulous concern for fair judgment that considers all circumstances, ensuring that the innocent are not condemned. The law's careful differentiation between the city and the field underscores a sophisticated understanding of legal principles, preventing false accusations and ensuring due process. Secondly, it highlights the **Protection of the Vulnerable**. The Mosaic Law consistently champions the cause of the helpless, and here, it explicitly safeguards a woman who is physically overpowered and isolated, ensuring she is not blamed for a crime committed against her. This aligns with broader biblical calls to defend the weak (e.g., [Psalm 82:3](/psalms/82-3 "Psalm 82:3 - Defend the Poor and Needy")). Thirdly, the verse implicitly but powerfully addresses the theme of **Consent**. The woman's cry ("cried") is presented as irrefutable evidence of her lack of consent and active resistance, making the act unequivocally an assault. This emphasis on her distress and inability to be saved underscores the violent and non-consensual nature of the act.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Field (שָׂדֶה, _sadeh'_):** This term denotes an open, uncultivated, or agricultural area outside of a town or village. Its significance here is crucial: it implies isolation and a lack of immediate witnesses or potential rescuers. This geographical context is the legal linchpin, distinguishing this scenario from one occurring in a public place where a cry for help would likely be heard, thus altering the presumption of guilt.
* **Cried (צָעַק, _tsa'aq'_):** This verb signifies a loud, desperate cry or shout, often for help or in distress. It is a powerful, audible expression of protest and resistance. In this legal context, the woman's "cried" serves as irrefutable evidence of her non-consent and her active struggle against the assailant. It is the definitive proof of her innocence and the violent nature of the act committed against her.
* **Save (יָשַׁע, _yasha'_):** This verb means to deliver, rescue, or bring salvation. The phrase "none to save her" emphasizes the complete helplessness of the betrothed damsel. Despite her desperate cries, there was no one present to intervene or rescue her from the assault. This reinforces the involuntary nature of the act and solidifies her status as a victim of overwhelming force, absolving her of any blame.

#### Verse Breakdown
* **"For he found her in the field":** This clause establishes the critical setting of the incident. The "field" signifies an isolated location, away from the watchful eyes and potential intervention of others. This geographical detail is paramount, as it directly impacts the legal presumption of the woman's culpability, contrasting sharply with a similar event in a populated area.
* **"[and] the betrothed damsel cried":** This phrase is the core evidence of the woman's innocence and the assailant's guilt. Her "cry" is a loud, desperate appeal for help, an unequivocal expression of her non-consent and resistance to the assault. This active protest differentiates her from a willing participant and serves as a legal defense against any accusation of complicity.
* **"and [there was] none to save her":** This final clause reinforces the extreme vulnerability and helplessness of the victim. Despite her desperate cries, no one was present or able to intervene and rescue her. This complete absence of aid confirms that she was a victim of overwhelming force, unable to escape or defend herself, thereby solidifying her blamelessness in the eyes of the law.

#### Literary Devices
Deuteronomy 22:27 employs **Legal Distinction** as its primary literary device, sharply contrasting the "field" scenario with the "city" scenario presented in [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law Regarding a Betrothed Virgin in the City"). 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. 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.

### 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.

* [Exodus 22:22-24](/exodus/22-22 "Exodus 22:22-24 - Do Not Oppress the Vulnerable")
* [Psalm 82:3-4](/psalms/82-3 "Psalm 82:3-4 - Defend the Poor and Needy")
* [Proverbs 31:8-9](/proverbs/31-8 "Proverbs 31:8-9 - Speak Up for the Voiceless")

### 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.

#### Questions for Reflection
* **How does the legal distinction between the "field" and the "city" in this passage challenge our modern understanding of consent and victim-blaming?**
* **In what ways can we, as individuals and communities, better "hear the cry" of those who are vulnerable or oppressed, especially when they may be isolated or unable to overtly express their distress?**
* **What practical steps can we take to ensure that our legal and social systems embody the same nuanced justice and protection for the vulnerable as seen in this ancient law?**

### 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](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law Regarding a Betrothed Virgin in the City") 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. However, it's crucial to understand this within its ancient legal framework, which prioritized public justice and clear distinctions. 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.

### 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 (cf. [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). 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 (cf. [Romans 5:6](/romans/5-6 "Romans 5:6 - Christ Died for the Ungodly")). Through His sacrificial death on the cross, Jesus became our deliverer, providing salvation where none could be found elsewhere (cf. [John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). 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 (cf. [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). In Christ, the justice of God is perfectly met, and the helpless find their ultimate salvation and advocate.

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

1 Corinthians 13:7

Beareth all things, believeth all things, hopeth all things, endureth all things.