Deuteronomy 22:23
If there is a virgin pledged in marriage to a man, and another man encounters her in the city and sleeps with her,
If there is a virgin
The term "virgin" in Hebrew is "bethulah," which refers to a young woman of marriageable age who is presumed to be chaste. In ancient Israelite society, virginity was highly valued, especially in the context of marriage, as it symbolized purity and the covenantal faithfulness expected in a future marriage. This emphasis on virginity underscores the importance of sexual purity and the sanctity of marriage in the biblical worldview.

pledged in marriage
The phrase "pledged in marriage" refers to the betrothal period, which was a formal and binding agreement between families that preceded the actual marriage ceremony. In Hebrew culture, betrothal was as legally binding as marriage itself, and breaking it required a formal divorce. This highlights the seriousness with which God views commitments and covenants, reflecting His own faithfulness to His promises.

to a man
The mention of "a man" indicates the specific individual to whom the virgin is betrothed. This personalizes the relationship and emphasizes the exclusivity and fidelity expected in the betrothal. It serves as a reminder of the personal nature of God's covenant with His people, where He calls individuals into a committed relationship with Him.

and another man encounters her
The phrase "another man encounters her" introduces the element of an outside party disrupting the betrothal. The Hebrew word for "encounters" can imply a chance meeting or an intentional act. This situation reflects the potential for sin and temptation in human relationships and the need for vigilance and moral integrity.

in the city
The setting "in the city" is significant because it implies a public space where help could be sought if needed. In ancient Israel, cities were places of community and accountability. This context suggests that the actions of individuals are not just personal but have communal implications, reinforcing the idea that sin affects not only the individual but the wider community.

and sleeps with her
The phrase "sleeps with her" is a euphemism for sexual relations. In the context of this verse, it implies a violation of the betrothal covenant. The act is not just a personal sin but a breach of social and divine law. This highlights the gravity of sexual immorality and the need for adherence to God's standards for sexual conduct, which are designed to protect individuals and preserve the sanctity of marriage.

Persons / Places / Events
1. Virgin Pledged in Marriage
This refers to a young woman who is engaged to be married. In ancient Israel, betrothal was a binding agreement, similar to marriage, but without the consummation.

2. The Man Who Encounters Her
This is the man who engages in sexual relations with the betrothed virgin. The context implies an act of immorality or violation.

3. The City
The setting is significant because it implies a public space where the woman could have called for help, suggesting her consent in the act.

4. Mosaic Law
The broader context of this verse is the Mosaic Law, which provided guidelines for moral and social conduct among the Israelites.

5. Ancient Israel
The cultural and historical backdrop is ancient Israel, where laws were given to maintain holiness and justice within the community.
Teaching Points
Understanding Biblical Morality
The verse underscores the importance of sexual purity and the sanctity of marriage. It reflects God's design for relationships and the protection of individuals within a community.

The Role of Community
The setting in the city implies a communal responsibility to uphold moral standards. It challenges us to consider how our communities today can support and protect individuals from moral failings.

Consent and Responsibility
The context of the city suggests that the woman had the opportunity to resist or call for help, highlighting the importance of consent and personal responsibility in relationships.

Holiness and Justice
The laws in Deuteronomy reflect God's desire for His people to live in holiness and justice. This calls us to examine our own lives and communities to ensure they reflect these values.

The Heart of the Law
While the law addresses external actions, Jesus teaches us to consider the heart's intentions. This challenges us to pursue purity not just in actions but in thoughts and desires.
Bible Study Questions
1. How does the cultural context of ancient Israel influence the understanding of this verse, and what can we learn from it about God's view of marriage and purity?

2. In what ways can our communities today reflect the communal responsibility seen in this passage to uphold moral standards?

3. How does the concept of consent and personal responsibility in this verse apply to modern relationships and societal norms?

4. How do the teachings of Jesus in the New Testament expand upon the principles found in Deuteronomy 22:23, particularly regarding purity and the heart?

5. Reflect on 1 Corinthians 6:18-20. How can we apply Paul's teaching on fleeing sexual immorality to our daily lives, and what practical steps can we take to honor God with our bodies?
Connections to Other Scriptures
Exodus 22:16-17
Discusses the consequences for a man who seduces a virgin not pledged to be married, highlighting the importance of protecting women's honor and family integrity.

Leviticus 20:10
Addresses the punishment for adultery, emphasizing the seriousness of sexual immorality.

Matthew 5:27-28
Jesus expands on the commandment against adultery, teaching that even lustful thoughts are sinful, thus broadening the understanding of purity.

1 Corinthians 6:18-20
Paul urges believers to flee from sexual immorality, reminding them that their bodies are temples of the Holy Spirit.
ChastityJ. Orr Deuteronomy 22:13-30
Expedients to Secure PurityR.M. Edgar Deuteronomy 22:13-30
Various Penalties for UnchastityD. Davies Deuteronomy 22:22-30
People
Hen, Moses
Places
Beth-baal-peor
Topics
Betrothed, Connection, Damsel, Engaged, Finds, Girl, Happens, Husband, Lady, Lain, Lie, Lies, Married, Meet, Meeting, Meets, Pledged, Sleeps, Town, Virgin
Dictionary of Bible Themes
Deuteronomy 22:13-24

     5709   marriage, purpose

Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:21-27

     5025   killing

Deuteronomy 22:21-29

     7346   death penalty

Deuteronomy 22:22-24

     6242   adultery

Deuteronomy 22:23-24

     5277   criminals
     5323   gate
     5557   stoning
     5654   betrothal
     5710   marriage, customs

Deuteronomy 22:23-25

     5444   pledges

Deuteronomy 22:23-29

     5740   virgin

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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