But if the man encounters a betrothed woman in the open country, and he overpowers her and lies with her, only the man who has done this must die. But if in the open countryThe phrase "in the open country" suggests a setting that is isolated and away from the protection of a community. In ancient Israel, cities were often fortified, and the countryside was less secure. This setting implies vulnerability and a lack of immediate help for the victim. The Hebrew word for "open country" (שָׂדֶה, sadeh) often refers to fields or rural areas, emphasizing the isolation and potential danger present in such locations. a man encounters a girl
The word "encounters" (Hebrew: מָצָא, matsa) implies a meeting that is not prearranged, suggesting an element of surprise or chance. The "girl" (נַעֲרָה, na'arah) is described as young and of marriageable age, highlighting her vulnerability and the societal expectations placed upon her. This encounter is not consensual, setting the stage for the crime described. who is pledged to be married
This phrase indicates a betrothal, a formal and binding agreement in ancient Israelite culture, akin to marriage. The Hebrew term for "pledged" (אָרַשׂ, aras) signifies a legal and social commitment. The betrothal period was a time of preparation and expectation, and any violation of this status was considered a grave offense, not only against the individual but also against the community and the family. and he forces her
The act of forcing (Hebrew: חָזַק, chazaq) implies violence and coercion. This word conveys the severity of the act, emphasizing the lack of consent and the physical and emotional trauma inflicted upon the victim. In the context of ancient law, this act is a direct violation of the woman's autonomy and dignity. and lies with her
The phrase "lies with her" (שָׁכַב, shakab) is a euphemism for sexual intercourse, used throughout the Hebrew Bible. In this context, it underscores the wrongful nature of the act, as it is done without consent and in violation of the betrothal covenant. This phrase highlights the gravity of the sin, as it disrupts the intended sanctity of marriage. only the man who has done this must die
The prescription of death for the perpetrator (מוּת, muth) reflects the seriousness with which this crime is viewed in the Mosaic Law. It underscores the value placed on protecting the vulnerable and maintaining social order. The exclusivity of the punishment to the man indicates a recognition of the woman's innocence and the injustice of the act. This commandment serves as a deterrent and a means of upholding justice within the community, reflecting God's desire for righteousness and protection for the oppressed. Persons / Places / Events 1. The ManRepresents the perpetrator of the crime, who is held accountable for his actions. 2. The Betrothed GirlA young woman engaged to be married, highlighting the seriousness of the violation. 3. Open CountryThe setting of the event, indicating a place where the girl could not easily call for help or be rescued. 4. The Act of ForcingThe crime of sexual assault, which is condemned and punishable by death. 5. The Death PenaltyThe prescribed punishment for the man, emphasizing the gravity of the offense. Teaching Points The Sanctity of Marriage and BetrothalThe passage underscores the importance of respecting the sanctity of marriage and betrothal, reflecting God's design for relationships. Accountability and JusticeThe scripture highlights the necessity of holding individuals accountable for their actions, ensuring justice for the victim. Protection of the VulnerableGod's law provides protection for those who are vulnerable, emphasizing the need for a community that safeguards its members. The Seriousness of Sexual SinThe severe penalty reflects the seriousness with which God views sexual sin, calling believers to uphold purity and righteousness. God's Compassion and MercyWhile the law is strict, it also points to God's compassion for the victim, reminding us of His mercy and justice. Bible Study Questions 1. How does the setting of "open country" in Deuteronomy 22:25 affect the understanding of the crime and its consequences? 2. In what ways does this passage reflect God's concern for justice and protection of the innocent? 3. How can we apply the principles of accountability and justice from this passage in our modern context? 4. What are some practical steps we can take to uphold the sanctity of marriage and betrothal in our communities today? 5. How do the teachings of Jesus in the New Testament expand upon the principles found in Deuteronomy 22:25 regarding sexual purity and righteousness? Connections to Other Scriptures Exodus 22:16-17Discusses the consequences of seducing a virgin not pledged to be married, contrasting with the severity of the crime in Deuteronomy 22:25. Leviticus 20:10Addresses the punishment for adultery, showing the consistency in the seriousness of sexual sins. Matthew 5:27-28Jesus expands on the concept of adultery, emphasizing the heart's intentions, which can relate to the motivations behind such acts. 1 Corinthians 6:18-20Paul speaks about fleeing from sexual immorality, underscoring the importance of honoring God with our bodies. People Hen, MosesPlaces Beth-baal-peorTopics Alone, Betrothed, Damsel, Death, Die, Died, Engaged, Field, Finds, Force, Forces, Girl, Happens, Hold, Lady, Laid, Lain, Lay, Lie, Lies, Married, Meet, Meeting, Meets, Open, Pledged, Rapes, Seizes, Takes, VirginDictionary of Bible Themes Deuteronomy 22:13-30 6206 offence Deuteronomy 22:21-27 5025 killing Deuteronomy 22:21-29 7346 death penalty Deuteronomy 22:23-25 5444 pledges Deuteronomy 22:23-29 5740 virgin Deuteronomy 22:25-29 5707 male and female
6240 rape 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 BreadIf 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 Links Deuteronomy 22:25 NIVDeuteronomy 22:25 NLTDeuteronomy 22:25 ESVDeuteronomy 22:25 NASBDeuteronomy 22:25 KJV
Deuteronomy 22:25 Commentaries
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