Deuteronomy 22:28
If a man encounters a virgin who is not pledged in marriage, and he seizes her and lies with her, and they are discovered,
If a man encounters
The Hebrew word for "encounters" is "מָצָא" (matsa), which implies a chance meeting or discovery. This suggests an unplanned or unexpected situation, highlighting the unpredictability of life and the need for laws to address various circumstances. In the ancient Near Eastern context, such encounters were not uncommon, and the law sought to provide a framework for justice and protection.

a virgin
The term "virgin" in Hebrew is "בְּתוּלָה" (bethulah), referring to a young woman of marriageable age who has not engaged in sexual relations. This designation was significant in ancient Israelite society, where a woman's virginity was closely tied to family honor and marital prospects. The emphasis on her status underscores the gravity of the situation and the potential social and familial implications.

who is not pledged to be married
This phrase indicates that the woman is not betrothed, meaning she has no formal commitment to another man. In ancient Israel, betrothal was a binding agreement, akin to marriage, and carried legal obligations. The absence of such a pledge in this scenario differentiates the legal and social consequences from those involving a betrothed woman, as outlined in other parts of Deuteronomy.

and he seizes her
The Hebrew verb "תָּפַשׂ" (taphas) means to take hold of or capture. This word choice suggests a forceful action, indicating a lack of consent. The law here addresses the violation of personal autonomy and the need for justice in cases of sexual assault. It reflects the broader biblical principle of protecting the vulnerable and ensuring accountability for wrongful acts.

and lies with her
"Lies with her" is a euphemism for sexual intercourse, a common biblical expression. This phrase highlights the physical act and its consequences, emphasizing the seriousness of sexual relations outside the bounds of marriage. In the biblical worldview, sexual intimacy is reserved for the covenant of marriage, and violations of this principle are treated with gravity.

and they are discovered
The discovery implies that the act becomes known to the community, necessitating a response. In ancient Israel, communal awareness often led to communal action, as the community played a role in upholding the law and ensuring justice. This phrase underscores the importance of transparency and accountability within the community, reflecting the biblical call for righteousness and justice.

Persons / Places / Events
1. Man
The individual who encounters and seizes the virgin. In the context of ancient Israel, this refers to a male member of the community.

2. Virgin
A young woman who is not pledged to be married. In Hebrew, the term used is "na'arah," which refers to a young woman of marriageable age.

3. Event
The act of seizing and lying with the virgin. This is a situation that requires legal and moral consideration within the community.

4. Discovery
The act is found out or made known to others, prompting a response according to the law.
Teaching Points
Understanding the Cultural Context
In ancient Israel, laws were given to protect the vulnerable and maintain social order. Understanding the historical and cultural context helps us grasp the intent behind the law.

The Value of Purity
The emphasis on a virgin not pledged to be married underscores the value placed on purity and the sanctity of marriage.

Responsibility and Consequences
The law holds individuals accountable for their actions, emphasizing the importance of responsibility and the consequences of sin.

God's Justice and Mercy
While the law provides justice, it also reflects God's mercy by offering a way to restore honor and provide for the woman involved.

Modern Application
In today's context, this passage challenges us to consider how we uphold the dignity and protection of individuals, particularly in matters of sexual ethics.
Bible Study Questions
1. How does understanding the cultural context of ancient Israel help us interpret Deuteronomy 22:28?

2. What are the similarities and differences between the laws in Deuteronomy 22:28 and Exodus 22:16-17, and what do they teach us about responsibility?

3. How does the account of Dinah in Genesis 34 provide insight into the societal implications of such events?

4. In what ways does Jesus' teaching in Matthew 5:27-28 expand our understanding of purity and responsibility?

5. How can we apply the principles of justice and mercy found in Deuteronomy 22:28 to contemporary issues of sexual ethics and personal responsibility?
Connections to Other Scriptures
Exodus 22:16-17
This passage provides additional context on the consequences and responsibilities when a man seduces a virgin who is not betrothed.

Genesis 34
The account of Dinah and Shechem offers a account example of a similar situation, highlighting the cultural and familial implications.

Matthew 5:27-28
Jesus' teaching on lust and adultery expands the understanding of sexual immorality beyond physical acts to include the intentions of the heart.
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
Anyone, Betrothed, Caught, Connection, Damsel, Discovered, Discovery, Engaged, Findeth, Finds, Force, Girl, Happens, Hold, Lady, Lain, Lay, Lie, Lies, Married, Meet, Meets, Pledged, Rapes, Sees, Seizes, Takes, Virgin
Dictionary of Bible Themes
Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:21-29

     7346   death penalty

Deuteronomy 22:23-29

     5740   virgin

Deuteronomy 22:25-29

     5707   male and female

Deuteronomy 22:28-29

     4363   silver
     5325   gifts
     5615   weights
     5654   betrothal
     5676   divorce, in OT
     5709   marriage, purpose
     5710   marriage, customs
     5736   singleness

Deuteronomy 22:28-30

     5711   marriage, restrictions

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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