Deuteronomy 22:29

KJV

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.

KJV (with Strong's)

Then the man {H376} that lay {H7901} with her shall give {H5414} unto the damsel's {H5291} father {H1} fifty {H2572} shekels of silver {H3701}, and she shall be his wife {H802}; because he hath humbled {H6031} her, he may {H3201} not put her away {H7971} all his days {H3117}.

Complete Jewish Bible

then the man who had intercourse with her must give to the girl's father one-and-a-quarter pounds of silver shekels, and she will become his wife, because he humiliated her; he may not divorce her as long as he lives.

Berean Standard Bible

then the man who lay with her must pay the young woman’s father fifty shekels of silver, and she must become his wife because he has violated her. He must not divorce her as long as he lives.

American Standard Version

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.

Commentary

### SUMMARY
Deuteronomy 22:29 prescribes the legal consequences for a man who sexually violates an unbetrothed virgin in ancient Israel. This law mandates that the man must pay a significant sum of silver to the woman's father, marry the woman, and is forbidden from divorcing her for the remainder of his life. This provision served both as a severe penalty for the offender and a crucial measure of protection, ensuring the victim's social standing and economic security in a society where her virginity was paramount to her honor and marriage prospects.

### CONTEXT
* **Literary Context:** Deuteronomy 22:29 is situated within a broader section of the Deuteronomic code (chapters 22-25) that addresses various civil and social laws pertaining to family life, sexual purity, property rights, and community order. Specifically, this verse directly follows and provides the legal consequence for the scenario described in [Deuteronomy 22:28](/deuteronomy/22-28 "Deuteronomy 22:28 - Violation of an Unbetrothed Virgin"), where a man "finds a virgin who is not betrothed, and lays hold of her and lies with her." This placement highlights the immediate legal response to such a transgression, demonstrating the Mosaic Law's meticulous attention to societal conduct and the protection of vulnerable individuals within the covenant community. These laws are part of God's instruction for Israel to live as a holy nation, distinct from the surrounding pagan cultures.

* **Historical & Cultural Context:** In ancient Israelite society, a woman's virginity was inextricably linked to her honor, her family's reputation, and her marriageability. Marriage was not merely a personal union but a crucial social and economic arrangement, often involving families and the transfer of a "bride price" (mohar) from the groom's family to the bride's father. A woman who was not a virgin, especially outside of marriage, faced severe social stigma, potential destitution, and greatly diminished prospects for a respectable marriage. The act described in [Deuteronomy 22:28](/deuteronomy/22-28 "Deuteronomy 22:28 - Violation of an Unbetrothed Virgin") was a profound offense, not only against the individual woman but against her family's honor and the community's moral fabric. The law in verse 29, therefore, aimed to restore a measure of justice and provide a framework for the woman's future in a society where her status was largely defined by her marital and familial connections.

* **Key Themes:** This verse underscores several key themes prevalent throughout the Deuteronomic code and the broader Old Testament. Firstly, it emphasizes **Justice and Restitution**, as the mandatory payment of fifty shekels of silver served as a substantial compensation to the father, effectively functioning as the standard bride price for a virgin, as seen in [Exodus 22:16-17](/exodus/22-16 "Exodus 22:16-17 - Law Concerning Seduction"). Secondly, it highlights the **Protection of the Vulnerable**, specifically the unbetrothed virgin. By compelling the man to marry her and prohibiting divorce, the law ensured her social and economic security, preventing her from being left stigmatized and destitute in a society where an unmarried, non-virgin woman had little recourse. Thirdly, the law demonstrates the **Severity of Sexual Sin and Accountability** for the offender. The lifelong, irrevocable marital bond served as a harsh and permanent penalty, underscoring the gravity of his act and preventing him from discarding the woman after violating her, a stark contrast to the general provisions for [divorce found in Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Laws Concerning Divorce"). Finally, it reinforces the **Sanctity of Marriage and Family Honor**, upholding the importance of proper marital unions and the preservation of purity and integrity within the Israelite community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **humbled (Hebrew, _'anah'_):** The King James Version's translation "humbled her" for the Hebrew verb עָנָה (_'anah_) carries a profound meaning beyond mere sexual intercourse. While it certainly refers to the physical act, its primary connotation is one of affliction, oppression, humiliation, or violation. This term is frequently used in the Old Testament to describe the subjugation or mistreatment of individuals or groups, often implying a loss of dignity, status, or well-being. In this context, it signifies a profound act of violation that strips the woman of her honor, social standing, and purity, highlighting the severe impact of the man's actions on her person and her future. The use of _'anah_ underscores that the offense was not just a physical act but a deep assault on the woman's intrinsic worth and societal position.
* **put her away (Hebrew, _shalach'_):** The phrase "put her away" translates the Hebrew verb שָׁלַח (_shalach_), which in this legal context specifically refers to the act of divorce. The verb literally means "to send away" or "to send out." The prohibition "he may not put her away all his days" is a crucial element of the penalty, ensuring the permanence of the marriage. Unlike other scenarios where divorce was permissible under certain conditions (as outlined in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - Law of Divorce")), this specific case imposes an irrevocable bond. This demonstrates the severity of the offense and serves as a lifelong consequence for the man, while simultaneously providing an enduring, albeit forced, form of security for the woman he violated.

#### Verse Breakdown
* **"Then the man that lay with her shall give unto the damsel's father fifty [shekels] of silver,"**: This clause establishes the financial restitution required from the offender. Fifty shekels of silver was a substantial sum, often considered the standard bride price for a virgin (cf. [Exodus 22:16-17](/exodus/22-16 "Exodus 22:16-17 - Seduction and Bride Price")). This payment served multiple purposes: it compensated the father for the loss of his daughter's virginity and the damage to her honor and marriage prospects, and it also acted as a punitive fine against the man, marking the gravity of his transgression.
* **"and she shall be his wife;"**: This is a mandatory directive, compelling the man to marry the woman he violated. This provision was primarily for the protection of the woman. In ancient Israelite society, an unmarriable woman, particularly one who had lost her virginity outside of marriage, would face severe social stigma and potential destitution. This forced marriage, while not ideal, ensured she would have a husband, a home, and a recognized place within society, thereby mitigating the devastating social and economic consequences of the man's actions.
* **"because he hath humbled her,"**: This clause provides the explicit reason and justification for the preceding commands. The phrase "humbled her" (from the Hebrew _'anah_) underscores the profound nature of the offense. It signifies not merely sexual intercourse but an act of deep violation, oppression, and public shame that stripped the woman of her honor and dignity. This justification highlights God's concern for the victim's well-being and the seriousness with which He views actions that degrade or violate individuals.
* **"he may not put her away all his days."**: This final clause imposes a lifelong, irrevocable bond on the man. Unlike other circumstances where divorce was permitted, this marriage could never be dissolved by the man. This served as a permanent, severe penalty for the offender, ensuring he bore the full, lifelong consequences of his actions. It also provided absolute long-term security for the woman, guaranteeing her continued marital status and protection within the household, preventing her from being discarded after the initial act.

#### Literary Devices
The legal text of [Deuteronomy 22:29](/deuteronomy/22-29 "Deuteronomy 22:29 - Law Concerning Violation of an Unbetrothed Virgin") primarily functions as a **Legal Prescription**, clearly outlining the specific consequences for a defined transgression within the Mosaic covenant. Its direct and unambiguous language leaves no room for misinterpretation regarding the man's obligations. There is a strong element of **Contrast** implicit in this verse when compared to the general laws of divorce found elsewhere in Deuteronomy (e.g., [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Divorce Laws")). The explicit prohibition against "putting her away all his days" stands out as a unique and severe limitation on the man's rights, emphasizing the extraordinary gravity of his offense. The structure of the verse, moving from the payment to the mandatory marriage and then to the lifelong prohibition, builds a sense of escalating consequence, serving as a powerful deterrent and a clear statement of divine justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:29, though a specific ancient legal code, reveals enduring theological principles about God's character and His standards for human conduct. It demonstrates God's profound concern for justice, particularly for the vulnerable and marginalized in society. The law reflects His commitment to upholding the dignity of individuals, especially women, in a patriarchal context where their societal standing was often precarious. It underscores the seriousness with which God views sexual sin, not merely as a private act but as a violation with far-reaching consequences that impact individuals, families, and the entire community. Furthermore, it highlights the sanctity of marriage as a foundational institution and the importance of accountability for actions that undermine its integrity and the well-being of its members. While the specific legal framework is culturally bound, the underlying principles of justice, protection, and purity remain timeless.

* [Exodus 22:16-17](/exodus/22-16 "Law of Seduction and Virginity")
* [Leviticus 19:29](/leviticus/19-29 "Prohibition of Prostitution")
* [Proverbs 6:23-35](/proverbs/6-23 "Warnings Against Adultery")

### REFLECTION AND APPLICATION
While the specific legal framework of Deuteronomy 22:29 is part of the Mosaic Law given to ancient Israel and is not directly applicable as civil law today, the underlying moral and ethical principles offer profound lessons for contemporary believers. This passage compels us to reflect on God's unwavering commitment to justice, His deep concern for the dignity and protection of the vulnerable, and the seriousness with which He views sexual sin and its devastating consequences. It challenges us to consider how we, as individuals and as the Church, can champion justice for victims of sexual violence and exploitation, provide support and healing for those who have been wronged, and promote sexual purity and integrity within our own lives and communities. The law reminds us that actions have consequences, and that true righteousness involves not only abstaining from sin but actively pursuing the well-being and honor of others. It calls us to cultivate a culture of respect, accountability, and compassion, reflecting God's heart for humanity.

#### Questions for Reflection
* **How does this ancient law challenge modern perspectives on sexual ethics, personal responsibility, and the treatment of victims?**
* **In what ways can the Church today embody the principles of justice and protection for the vulnerable, even when specific legal frameworks differ from ancient Israel?**
* **What does this passage teach us about the seriousness with which God views sexual sin and its impact on individuals, families, and society as a whole?**

### FAQ

**Why did the law mandate marriage instead of simply punishment for the man?**

Answer: The mandated marriage served a dual purpose, reflecting the societal realities of ancient Israel. Firstly, it was a severe and lifelong punishment for the man, forcing him into an irrevocable commitment to the woman he had violated. This prevented him from simply discarding her after the act. Secondly, and perhaps more significantly from the perspective of the victim, it was a crucial protective measure for the woman. In a society where a woman's virginity was paramount to her honor and marriage prospects, losing it outside of marriage (especially through violation) would render her deeply stigmatized and virtually unmarriable. This would condemn her to a life of destitution and social ostracism. By mandating marriage, the law ensured she received a husband, a home, and a recognized social status, providing her with economic security and a place within the community, thereby mitigating the devastating consequences of the man's actions on her future. This contrasts with cases of clear rape in the city (where the woman could have cried out) or in the field (where she could not), which carried the death penalty for the man, as seen in [Deuteronomy 22:23-27](/deuteronomy/22-23 "Deuteronomy 22:23-27 - Laws Concerning Rape"). The scenario in [Deuteronomy 22:28-29](/deuteronomy/22-28 "Deuteronomy 22:28-29 - Violation of an Unbetrothed Virgin") implies a situation where the woman was unbetrothed and the act was discovered, leading to a different legal outcome focused on restitution and protection.

**Does this law apply to cases of rape, or only consensual seduction?**

Answer: The law in [Deuteronomy 22:28-29](/deuteronomy/22-28 "Deuteronomy 22:28-29 - Violation of an Unbetrothed Virgin") specifically addresses the scenario where a man "finds a virgin who is not betrothed, and lays hold of her and lies with her." The Hebrew phrase "lays hold of her" (תָּפַשׂ, _taphas_) can imply seizing or apprehending, suggesting an element of coercion or non-consent, but it is distinct from the more violent scenarios of rape described elsewhere in Deuteronomy. The Mosaic Law differentiates between various forms of sexual transgression. For instance, if a man raped a betrothed virgin in the city, both would be stoned to death if she did not cry out, implying her consent; if she cried out, only the man was executed ([Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Rape of a Betrothed Virgin in the City")). If rape occurred in the field, where her cries would not be heard, only the man was put to death ([Deuteronomy 22:25-27](/deuteronomy/22-25 "Deuteronomy 22:25-27 - Rape of a Betrothed Virgin in the Field")). The law in [Deuteronomy 22:28-29](/deuteronomy/22-28 "Deuteronomy 22:28-29 - Violation of an Unbetrothed Virgin") applies to an unbetrothed virgin, and while it involves an act of "humiliation" (violation), it does not carry the death penalty, suggesting it addresses a different category of offense—perhaps a non-consensual act that falls short of the capital crime of rape as defined in other contexts, or a seduction that is discovered and brought to legal attention. The focus of the penalty in this specific case is on restitution and lifelong provision for the woman, rather than capital punishment for the man.

### CHRIST-CENTERED FULFILLMENT
While Deuteronomy 22:29 is a specific legal provision within the Mosaic Law, its underlying principles find profound Christ-centered fulfillment. Jesus himself declared that He came not to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). This fulfillment is seen in several ways. Firstly, the Law's emphasis on justice for the vulnerable and accountability for sin points to Christ, who perfectly embodies divine justice. He is the ultimate protector of the marginalized and oppressed, consistently demonstrating compassion for those who are "harassed and helpless, like sheep without a shepherd" ([Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")). Secondly, the Law's condemnation of sexual sin and its call for purity foreshadow Christ's teachings, which delve even deeper into the heart, revealing that lust itself is a form of adultery ([Matthew 5:27-28](/matthew/5-27 "Matthew 5:27-28 - Adultery in the Heart")). Jesus upholds the sanctity of marriage as a divine institution from creation ([Matthew 19:4-6](/matthew/19-4 "Matthew 19:4-6 - Jesus on Divorce")). Ultimately, the Law, including this specific statute, reveals humanity's inability to perfectly keep God's righteous standards, thus highlighting the need for a Savior. Christ, through His perfect life, atoning death, and resurrection, provides the ultimate solution to sin's devastating effects, offering forgiveness and transformation. He redeems those who have been "humbled" by sin, bringing them into a new covenant relationship where they are cleansed and made holy, becoming part of His pure and spotless Bride, the Church ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")). Thus, the Law's demands for purity and justice are perfectly met in Christ, who not only condemns sin but also offers grace and restoration to those who trust in Him ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin and the Gift of God")).

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

Deuteronomy 22:19

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.

Deuteronomy 22:24

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.

Deuteronomy 21:14

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.