Deuteronômio 22
Bob Utley · Citado em PreceptAustin
Deuteronômio 22
Utley - “both of them shall die” The later rabbis interpreted this to mean the child, too, if the woman was pregnant, because of the idea of corporate sin. Notice the equality of the punishment, which is unusual in the OT. BSB - ADULTERY consists of a sexual relationship between two people, one or both of whom are married to someone else. It was to be punished by the death of both parties, since the crime presupposed the consent of both (cf. 5:18; Ex. 20:14). "Betrothed" girls were treated as married women (vv. 23, 24). The emphasis placed upon the evil of adultery was primarily due to the fact that this sin reveals an unfaithfulness in commitment. Since marriage is often compared to God's covenant relationship with His people (cf. 5:5), unfaithfulness to this divinely sanctioned union was completely reprehensible to Yahweh, who was above all totally faithful to His promises. Adultery was not only unfaithfulness to one's partner but also unfaithfulness to God, before whom the marriage was solemnized. Execution was also punishment for the rape of an engaged woman (Deuteronomy 22:25), incest (Leviticus 20:11,12), homosexuality (Leviticus 20:13) and bestiality (Leviticus 20:15,16). Modern society has become so degenerate that it condones and sometimes even commends such evils, but God still hates them. Related Resources: What does the Bible say about adultery? | GotQuestions.org What is the biblical punishment for adultery? | GotQuestions.org Why is "You shall not commit adultery" in the Ten Commandments? | GotQuestions.org See also online Baal - 8 page article in Dictionary of Deities and Demons in the Bible - note that on the following pages has all of the hyphenated names of Baal (Baal Toponyms, Baal-Berith, Baal-Gad, Baal-Hamon, Baal-Hazor, Baal-Hermon, Baal-Judah, Ball-meon, Baal of Peor, Baal-Perazim, Baal-Shalisha, Baal-Shamen, Baal-Tamar, Ball-Zaphon, Baal Zebub). Note - NO CHARGE. But you must log in to borrow this book by creating a login account which asks for no information! Click picture of the person in right upper corner and set up your free login. Then you can read many excellent modern commentaries free of charge! After you have checked it out for an hour, in my experience you can usually check it out again which gives you sufficient time to read the section in which you are interested. Married (01166). בָּעַל bāʿal: A verb meaning to marry, have dominion, or to rule over. In relation to marriage, it refers to marrying a woman (Deut. 24:1); or a woman to be married (Pr 30:23). Figuratively, it is used in connection with God’s marriage to Israel (Jer. 3:14KJV = "I am married unto you"), as well as Judah and Israel’s marriage to the daughter of a foreign god (Mal. 2:11). Other times, this verb means to have dominion over land (1 Chr. 4:22) or people (Isa. 26:13). Used as a participle, it means to be married to (Gen. 20:3). Baal - 16v - *(2), marries(2), marry(1), marrying*(1), master(1), ruled(2). Gen. 20:3; Deut. 21:13; Deut. 22:22; Deut. 24:1; Ruth 1:13; 2 Ki. 12:3; 1 Chr. 4:22; Prov. 30:23; Isa. 26:13; Isa. 54:1; Isa. 54:5; Isa. 62:4; Isa. 62:5; Jer. 3:14; Jer. 31:32; Mal. 2:11 Husband (01167). בַּעַל bāʿal: A masculine singular noun meaning lord, husband, owner, possessor, the title of a Canaanite deity (Baal). It can also denote rulers and leaders (Isa. 16:8). Commonly, it refers to legally owning something such as an ox or bull (Ex. 21:28); house (Ex. 22:8; or land (Job 31:38). The word can also describe possessing a quality, attribute, or characteristic like anger (Pr 22:24); wrath (Pr 29:22); hair (2 Ki 1:8); appetite (Pr 23:2); wisdom (Eccl. 7:12). When Joseph is called a dreamer, he is literally a possessor of dreams (Ge 37:19). Further, the word can connote husband as used of Abraham (Ge 20:3) and elsewhere (Ex 21:3; Dt 22:22). It often refers to the Canaanite deity, generally known as Baal in the Old Testament and other local manifestations (Nu 25:3). Worship of this deity seems to have been common in the Northern Kingdom which is attested in the preponderance of the Baal theophoric element in many proper nouns. The Lord may also have been referred to with this generic term for “lord.” But in light of the worship of Baal in the north, Hosea longed for a time when this usage would cease (Hos 2:16). W E Vine - ba˒al (בַּעַל, 01167), “master; baal.” In Akkadian, the noun belu (“lord”) gave rise to the verb belu (“to rule”). In other northwest Semitic languages, the noun ba˓al differs somewhat in meaning, as other words have taken over the meaning of “sir” or “lord.” (Cf. Heb. ˒adon.) The Hebrew word ba˓al seems to have been related to these homonyms. The word ba˓al occurs 84 times in the Hebrew Old Testament, 15 times with the meaning of “husband” and 50 times as a reference to a deity. The first occurrence of the noun ba˓al is in Ge 14:13: “And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with [literally, “ba˓al˒s of a covenant with”] Abram.” The primary meaning of ba˓al is “possessor.” Isaiah’s use of ba˓al in parallel with qanah clarifies this basic significance of ba˓al: “The ox knoweth his owner [qanah], and the ass his master’s [ba˓al] crib: but Israel does not know, my people doth not consider” (Isa 1:3). Man may be the owner [ba’al] of an animal (Ex 22:10), a house (Ex 22:7), a cistern (Ex 21:34), or even a wife (Ex 21:3). A secondary meaning, “husband,” is clearly indicated by the phrase ba˒al ha-ishshah (literally, “owner of the woman”). For example: “If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband [ba˒al ha-ishshah] will lay upon him; and he shall pay as the judges determine” (Ex 21:22). The meaning of ba˓al is closely related to ish (“man”), as is seen in the usage of these two words in one verse: “When the wife of Uriah heard that Uriah her husband [ish] was dead, she mourned for her husband [ba˓al]” (2 Sa 11:26). The word ba˓al with another noun may signify a peculiar characteristic or quality: “And they said one to another, Behold, this dreamer cometh” (Gen. 37:19); the KJV offers a literal translation of the Hebrew—“master of dreams”—as an alternative. Thirdly, the word ba˓al may denote any deity other than the God of Israel. (ED: NOTE THAT VINE "LUMPS" 1167 AND 1168 TOGETHER) Baal was a common name given to the god of fertility in Canaan. In the Canaanite city of Ugarit, Baal was especially recognized as the god of fertility. The Old Testament records that Baal was “the god” of the Canaanites. The Israelites worshiped Baal during the time of the judges (Jdg. 6:25–32) and of King Ahab. Elijah stood as the opponent of the Baal priests at Mount Carmel (1 Ki 18:21ff.). Many cities made Baal a local god and honored him with special acts of worship: Baal-peor (Nu 25:5), Baal-berith at Shechem (Jdg. 8:33), Baal-zebub (2 Ki 1:2–16) at Ekron, Baal-zephon (Nu 33:7), and Baalhermon (Jdg. 3:3). Among the prophets, Jeremiah and Hosea mention Baal most frequently. Hosea pictured Israel as turning to the baals and only returning to the Lord after a time of despair (Hos. 2:13, 17). He says that the name of Ba˓al will no longer be used, not even with the meaning of “Lord” or “master,” as the association was contaminated by the idolatrous practices: “And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Ba-a-li [ba˓al]. For I will take away the names of Ba-a-lim out of her mouth, and they shall no more be remembered by their name” (Hos. 2:16–17). In Hosea’s and Jeremiah’s time, the ba˓al idols were still worshiped, as the peoples sacrificed, built high places, and made images of the ba˓alim (plural). In the Septuagint, the word ba˓al is not uniformly translated: kurios (“lord, owner”); aner (“man, husband”); the simple transliteration; and ba˓al. The KJV has these translations: “Baal, man, owner, husband, master.” Baal - 71v - allies*(1), archers*(1), bird*(1), bound(1), bridegroom(1), captain(1), case*(1), charmer*(1), citizens(1), creditor*(1), dominant(1), dreamer*(1), due(1), husband(8), husbands(2), leaders(6), lords(1), man(3), married*(2), master's(1), masters(1), men(14), owner(15), owners(2), possessors(2), relative by marriage(1), schemer*(1), who has(1), who practice(1), wrathful*(1). Gen. 14:13; Gen. 20:3; Gen. 37:19; Gen. 49:23; Exod. 21:3; Exod. 21:22; Exod. 21:28; Exod. 21:29; Exod. 21:34; Exod. 21:36; Exod. 22:8; Exod. 22:11; Exod. 22:12; Exod. 22:14; Exod. 22:15; Lev. 21:4; Num. 21:28; Deut. 15:2; Deut. 22:22; Deut. 24:4; Jos. 24:11; Jdg. 9:2; Jdg. 9:3; Jdg. 9:6; Jdg. 9:7; Jdg. 9:18; Jdg. 9:20; Jdg. 9:23; Jdg. 9:24; Jdg. 9:25; Jdg. 9:26; Jdg. 9:39; Jdg. 9:46; Jdg. 9:47; Jdg. 9:51; Jdg. 19:22; Jdg. 19:23; Jdg. 20:5; 1 Sam. 23:11; 1 Sam. 23:12; 2 Sam. 11:26; 2 Sam. 21:12; Neh. 6:18; Est. 1:17; Est. 1:20; Job 31:39; Prov. 1:17; Prov. 1:19; Prov. 3:27; Prov. 12:4; Prov. 16:22; Prov. 17:8; Prov. 22:24; Prov. 23:2; Prov. 24:8; Prov. 29:22; Prov. 31:11; Prov. 31:23; Prov. 31:28; Eccl. 5:11; Eccl. 5:13; Eccl. 7:12; Eccl. 8:8; Eccl. 10:11; Eccl. 12:11; Isa. 1:3; Isa. 16:8; Isa. 50:8; Jer. 37:13; Joel 1:8; Nah. 1:2 Baal (01168). בַּעַל bāʿal: A. A masculine proper noun naming the Canaanite god Baal; lord. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Jdg 2:11, 13; 6:25; 28, 30; 1 Ki 18:18, 19, 21; 19:18; 2 Ki 3:2; 10:18–23; Hos. 2:8). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Jdg. 2:11; 1 Sa 7:4; 12:10; 1 Ki 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). In construct with a following word, baʿal berı̄yṯ, it means lord of the covenant (Jdg. 8:33; 9:4). B. A proper noun naming a city, Baal. It denoted a border city of the tribe of Simeon (NIV renders as Baalath with a note; 1 Chr. 4:33). C. A masculine proper name, Baal. The name describes the immediate son of Reaiah but a descendant of Reuben, the firstborn of Jacob (1 Chr. 5:5). D. A masculine proper name found as a descendant of Benjamin (1 Chr. 8:30) from the line that produced King Saul (1 Chr. 9:36). Baal 66v - Baal(58), Baal's(1), Baals(18), Bamoth-baal*(1). Nu 22:41; Jos. 13:17; Jdg. 2:11; Jdg. 2:13; Jdg. 3:7; Jdg. 6:25; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 8:33; Jdg. 10:6; Jdg. 10:10; 1 Sa 7:4; 1 Sa 12:10; 1 Ki. 16:31; 1 Ki. 16:32; 1 Ki. 18:18; 1 Ki. 18:19; 1 Ki. 18:21; 1 Ki. 18:22; 1 Ki. 18:25; 1 Ki. 18:26; 1 Ki. 18:40; 1 Ki. 19:18; 1 Ki. 22:53; 2 Ki. 3:2; 2 Ki. 10:18; 2 Ki. 10:19; 2 Ki. 10:20; 2 Ki. 10:21; 2 Ki. 10:22; 2 Ki. 10:23; 2 Ki. 10:25; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 10:28; 2 Ki. 11:18; 2 Ki. 17:16; 2 Ki. 21:3; 2 Ki. 23:4; 2 Ki. 23:5; 2 Chr. 17:3; 2 Chr. 23:17; 2 Chr. 24:7; 2 Chr. 28:2; 2 Chr. 33:3; 2 Chr. 34:4; Jer. 2:8; Jer. 2:23; Jer. 7:9; Jer. 9:14; Jer. 11:13; Jer. 11:17; Jer. 12:16; Jer. 19:5; Jer. 23:13; Jer. 23:27; Jer. 32:29; Jer. 32:35; Hos. 2:8; Hos. 2:13; Hos. 2:17; Hos. 11:2; Hos. 13:1; Zeph. 1:4 All of the hyphenated names of Baal (Baal Toponyms, Baal-Berith, Baal-Gad, Baal-Hamon, Baal-Hazor, Baal-Hermon, Baal-Judah, Ball-meon, Baal of Peor, Baal-Perazim, Baal-Shalisha, Baal-Shamen, Baal-Tamar, Ball-Zaphon, Baal Zebub). Note - NO CHARGE. But you must log in to borrow this book by creating a login account which asks for no information! Click picture of the person in right upper corner and set up your free login. Then you can read many excellent modern commentaries free of charge! After you have checked it out for an hour, in my experience you can usually check it out again which gives you sufficient time to read the section in which you are interested. James Swanson - I. בַּעַל (bǎ·ʿǎl): n.masc. [see also 1251.5]; ≡ Strongs 01167; TWOT 262a— 1. owner, possessor, master, those who have, i.e., one who owns possessions, and controls the movement and/or activities of them, either inanimate or animate, including animals (Ex 12:28); 2. husband, lord, i.e., the male marriage partner to a female, with a focus on the authoritative position of the male partner over the wife (Ex 12:22); 3. citizen, i.e., one who is fully identified with political entity such as a kingdom or city (Nu 21:28); 4. ruler, leader, i.e., one who has authority and control over a group of people (Isa 16:8); 5. with, i.e., a marker of specification (2Ki 1:8; Isa 41:15); 6. have, be filled with, i.e., be in a certain state of existence as a figurative extension of possessing an object (Pr 16:22; Na 1:2); 7. one, somebody, a person, i.e., a marker of an indefinite pronoun (Ge 14:13; 37:19; 49:23; Dt 15:2; 2Sa 1:6; Ne 6:18; Pr 1:17; 18:9; 22:24; 23:2; 24:8; 29:22; Ecc 10:11; 10:20; Isa 50:8; Da 8:6, 20), note: often with a helper word; 8. unit: בַּעַל אֲסֻפּוֹת (bǎ·ʿǎl ʾǎsǔp·pôṯ) a collection of sayings (Ecc 12:11+); 9. בַּעַל הַ־ חֲלוֹם (bǎ·ʿǎl hǎ- ḥǎlôm) interpreter of dreams, formally, lord of dreams, i.e., one who is of a prophetic class with a special ability to understand the meaning of dreams (Ge 37:19), note: though likely said sarcastically, Joseph manifests this ability in Ge 40:5ff, note: this may have a more common meaning of “dreamer,” i.e., one who dreams, see LN 33.476–33.489; 10. unit: בַּעַל חֵץ (bǎ·ʿǎl ḥēṣ) archer, formally, lord of arrows, i.e., one who shoots arrows very well (Ge 49:23+); 11.unit: בַּעַל הַ־ לָשׁוֹן (bǎ·ʿǎl hǎ- lā·šôn) charmer, formally, lord of the tongue, i.e., one who charms deadly snakes through soothing sounds of some kind, possibly music, or whispering, as a technical skill (Ecc 10:11); 12. unit: בַּעַל מַשֶּׁה יָד ־ֹו (bǎ·ʿǎl mǎš·šě(h) yāḏ ō-w) creditor, formally, lord of a loan of his hand, i.e., one who gives credit and loans to debtors (Dt 15:2+); 13. unit: בַּעַל מַשְׁחִית (bǎ·ʿǎl mǎš·ḥîṯ) destroyer, formally, lord of destruction, i.e., one who causes destruction and death (Pr 18:9+); 14. unit: בַּעַל פְּקִדֻת (bǎ·ʿǎl peqi·ḏǔṯ) captain of the guard, formally, lord of the oversight, i.e., one in charge of soldiers who guard the city (Jer 37:13+); 15. unit: בַּעַל הַ־ פָּרָשׁ (bǎ·ʿǎl hǎ- pā·rāš)1 horse rider, formally, lord of the horse, i.e., a cavalry rider in an army (2Sa 1:6); 16. unit: מִי בַּעַל דָּבָר (mî bǎ·ʿǎl dā·ḇār) disputer, formally, whoever is master of the word, i.e., one in a hostile position to another (Ex 24:14+), note: in context, a civil dispute בַּעַל (bǎ·ʿǎl): n.pr. [served by 1251]; ≡ Str 1167; TWOT 262a—LN 93-place Baal: (loc.) town of Dan (1Ch 4:33+), note: for NIV text see 1272, possibly related to 1273; also part of a compound name, see 1081, 1253-1265, 1200, 5311 1252 II. בַּעַל (bǎ·ʿǎl): n.pr.; ≡ Str 1168, 1181;—LN 93-pers. Baal: 1. (loc.) see 1251.5(2.) 2. (male) of Reuben (1Ch 5:5+) 3. (male) of Benjamin (1Ch 8:30; 1Ch 9:36+) 4. for deity, see 1252.5 בַּעַל (bǎ·ʿǎl): n.pr.; ≡ Str 1168, 1181;—LN 12.23 (pagan god) deity of Canaan (Jdg 2:13; 6:25, 28; 1Ki 16:30, 32) Deuteronomy 22:23 "If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, De 20:7 Mt 1:18,19 UNFAITHFUL ENGAGED VIRGIN If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her - Engaged was considered equally as binding as marriage. (cf Joseph and Mary in Mt 1:18-19+). Clearly from the context the engaged virgin is consensual with the man. Note the significant phrase in the city which is a place where her cries for help could be heard if she was being raped! No cries indicate she was willing and therefore guilty. IVP Bible Background Commentary - “pledged” status. (ENGAGED) A marriage contract was a sacred compact, comparable to the covenant agreement made with Yahweh (see Ezek 16:8). The “pledge” agreement (1) set a bride price as well as the amount of the dowry, (2) guaranteed that the bride would be a virgin at the time of marriage and (3) required complete fidelity of the parties. Marriage was such an important economic and social factor in the ancient Near East that it was the basis of a huge amount of legislation. For instance, the laws of Eshnunna and Hammurabi explain the importance of having an official marriage contract. Hammurabi’s laws also provide guidance on payment of the bride price and instances when one party or the other wishes to break the contract (see 2 Sam 3:14). Once an agreement is in place, it is expected that other persons will respect the betrothed status of the woman as technically already married (see Gen 20:3). Thus the laws of adultery are in full force even before the actual ceremony and consummation of the marriage. Engaged (0781) aras means to betroth or be engaged. Pledge in marriage. Gilbrant - In Bible times, betrothal was the first step towards marriage, and the parties involved were considered as husband and wife (Dt 20:7; 22:23, 25, 27). The betrothed woman was equal with a married woman in certain respects, and she is expressly called a wife in Dt 22:24. The subject of this verb can be either the man (Deut. 20:7; 28:30), or the woman (Ex 22:15; Dt 22:28). This verb is used of the bride-price paid to the father of the bride (2 Sa 3:14). The betrothal theme is also used figuratively in Hosea 2 to denote God's covenant mercy to Israel (2:19, 20). Although many newer Bible versions translate it as "engaged," betrothal was much more binding than engagements in modern Western cultures. A betrothal, or engagement, could only be broken by a writing of divorcement, even if the marriage had never been consummated (Matt. 1:18-19)." (Complete Biblical Library). Aras - 11x in 10v - betroth(4), betrothed(1), engaged(6). Ex 22:16; Dt. 20:7; Dt. 22:23; Dt. 22:25; Dt. 22:27; Dt. 22:28; Dt. 28:30; 2 Sa 3:14; Hos 2:19; Hos 2:20 QUESTION - What does the Bible say about rape? ANSWER - The Bible does address the issue of rape. As expected, when the Bible mentions the crime of rape, it is depicted as a gross violation of God’s design for the treatment of the human body (Genesis 34). The Bible condemns rape whenever it is mentioned. For example, there is a particular passage in the laws given to the nation of Israel before entering the Promised Land under Joshua’s leadership. This passage (Deuteronomy 22:23–29) spoke directly against forcing a woman into a sexual encounter against her will, or what we know today as rape. This command was meant to protect women and to protect the nation of Israel from committing sinful actions. Deuteronomy 22:23–27 gives guidelines on what constituted rape and specifies the punishment for a man who raped a betrothed woman. In a sexual assault, the betrothed woman was responsible to actively resist the rapist, if possible—she was to “scream for help” (Deuteronomy 22:24). If she failed to resist when she could have done so, the law viewed the situation as consensual sex, not rape, and both parties were guilty. If the assault took place in an isolated area, the law gave the woman the benefit of the doubt, assuming she had resisted her attacker, and she was not held culpable (Deuteronomy 22:27). The law stipulated that a rapist was to be killed by stoning (Deuteronomy 22:25). Though the Mosaic Law was for the nation of Israel during the time of Moses, the principle is clear that rape is sinful in the eyes of God and, under the law, led to the most extreme punishment possible—death for the rapist. There are some difficult passages in the Old Testament in relation to this issue. One is Deuteronomy 22:28–29, “If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” If the rape victim was not betrothed, then the rapist faced different consequences. We must see Deuteronomy 22:28–29 through the lens of ancient culture. In those days, social convention treated women poorly. They couldn’t own property. They couldn’t get a job to support themselves. If a woman had no father, husband, or son, she had no legal protection. Her options were slavery or prostitution. If an unmarried woman wasn’t a virgin, it was extremely difficult for her to get married. If she wasn’t marriageable, her father didn’t have much use for her. God’s punishment on the rapist of a virgin—a monetary fine and lifelong responsibility—was designed to deter rape by holding the rapist responsible for his actions. He ruined her life; it was his responsibility to support her for the rest of her life. This may not sound fair to modern ears, but we don’t live in the same culture they did. In 2 Samuel 13, Prince Amnon raped his half-sister, Tamar. The horror and shame of being violated yet unmarried made Tamar beg him to marry her (her half-brother!), even after he had rejected her. And her full-brother, Absalom, was so disgusted with the situation that he murdered Amnon. That’s how highly virginity in women was prized back then. Critics of the Bible also point to Numbers 31 (and similar passages) in which the Israelites were allowed to take female captives from nations they conquered. Critics say this is an example of the Bible’s condoning or even promoting rape. However, the passage says nothing about raping the captive women. It is wrong to assume that the captive women were to be raped. The soldiers were commanded to purify themselves and their captives (verse 19). Rape would have violated this command (see Leviticus 15:16–18). The women who were taken captive are never referred to as sexual objects. Did the captive women likely eventually marry amongst the Israelites? Yes. Is there any indication that rape or sex slavery was forced upon the women? Absolutely not. In the New Testament, rape is not mentioned directly, but within the Jewish culture of the day, rape would have been considered sexual immorality. Jesus and the apostles spoke against sexual immorality, even offering it as justifiable grounds for divorce (Matthew 5:32). Further, the New Testament is clear that Christians are to obey the laws of their governing authorities (Romans 13). Not only is rape morally wrong; it is also wrong according to the laws of the land. As such, anyone who would commit this crime should expect to pay the consequences, including arrest and imprisonment. To the victims of rape, we must offer much care and compassion. God’s Word often speaks about helping those in need and in vulnerable situations. Christians should model the love and compassion of Christ by assisting victims of rape in any way possible. People are responsible for the sins they commit, including rape. However, no one is beyond the grace of God. Even to those who have committed the vilest of sins, God can extend forgiveness if they repent and turn from their evil ways (1 John 1:9). This does not remove the need for punishment according to the law, but it can offer hope and the way to a new life. GotQuestions.org Deuteronomy 22:24 then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor's wife. Thus you shall purge the evil from among you. ICB (International Children's Bible) - You must take both of them to the city gate. Put them both to death by throwing stones at them. Kill the girl because she was in a city and did not scream for help. And kill the man for having sexual relations with another man's wife. You must get rid of the evil among you. NLT - you must take both of them to the gates of the town and stone them to death. The woman is guilty because she did not scream for help. The man must die because he violated another man's wife. In this way, you will cleanse the land of evil. KJV 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. because he has violated (he hath humbled): De 21:14 Ge 29:21 Mt 1:20,24 you shall purge the evil: De 22:21,22,24 13:5 1Co 5:2,13 ADULTERY PUNISHED BY STONING BOTH PARTIES then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated (Heb = 'anah = humbled; Lxx = tapeinoo = humbled) his neighbor's wife - Can we not see what high status God placed on marriage in Israel? Stoning is serious, but God is serious about the marriage covenant in Israel (and He is still serious but of course not to point of stoning!) Note even though the woman is only engaged, she is referred to as the neighbor's wife clearly indicating that in ancient Israel engagement was tantamount to actual marriage. Note the conjunction because is repeated making it clear why each person was to be stoned. Thus you shall purge the evil from among you - Purge the evil - see note on Dt 22:21. Note the verb purge means to burn or consume (cf. Nu 11:3) which helps give us a picture of the severity of this metaphorical use. POSB - This was the most serious of crimes in the eyes of God, for the man was violating the most precious possession of the husband. Moreover, the wife was willingly and deliberately giving herself to another man, thereby cutting the hearts of her husband and children to the deepest core possible. For this reason, the adulterous couple was to be executed. (Preacher's Outline & Sermon Bible – Deuteronomy) TSB - In these laws, the betrothed (engaged Dt 22:23) damsel was considered as the wife of the man to whom she was engaged, though they had not come together; and therefore the crime was adjudged adultery. But a charitable supposition is admitted in the damsel's favour, in case she was found in a solitary place (Dt 22:25-26) Deuteronomy 22:25 "But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die. force her: or, take strong hold of her, 2Sa 13:14 Deuteronomy 22 Resources - Multiple Sermons and Commentaries RAPE OF AN ENGAGED GIRL CALLED FOR DEATH But - Term of contrast. In contrast to stoning the girl, this girl is not stoned. if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die - Mercy is shown to the engaged girl if it was not consensual sex (but in fact was raped). The phrase in the field implies that she may have cried out but there was no one to hear her. The elders would need to decide that this was the case especially if the accused man said she was willing. The word lies with refers to a forced sexual relations, and the accompanying verb “forces” (חָזַק, chazaq-to overpower, to hold firmly) makes this very clear. Forces (02388)(chazaq) conveys the basic meaning of to be or become strong, to make strong or strengthen. This verb is widely used to express the strength of various phenomena Deuteronomy 22:26 "But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. ICB - Do nothing to the young woman; she has committed no crime worthy of death. This case is similar to that of someone who attacks and murders a neighbor. NLT - Don't do anything to the girl. She has not done a sin worthy of death. This is like the person who attacks and murders his neighbor. no sin: De 21:22 Deuteronomy 22 Resources - Multiple Sermons and Commentaries RAPED GIRL RELEASED OF GUILT But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case Deuteronomy 22:27 "When he found her in the field, the engaged girl cried out, but there was no one to save her. cried: 1Co 13:7 Deuteronomy 22 Resources - Multiple Sermons and Commentaries RAPED GIRL CRIED OUT When he found her in the field, the engaged girl cried out, but there was no one to save her - In the city her cries would have been heard but not necessarily out in the field. Deuteronomy 22:28 "If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, Ex 22:16,17 Deuteronomy 22 Resources - Multiple Sermons and Commentaries RAPING AN UNENGAGED VIRGIN If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered - Again lies with in this context refers to a forced sexual relationship, and the accompanying verb seizes (tāp̱aś) makes this very clear. This girl is not engaged but the man would still be penalized. At the time of ENGAGEMENT, a CONTRACT was signed and equates with marriage...and if they decided during the engagement that they did not want to get married after all, there had to be an official BILL OF DIVORCE because a COVENANT had been cut! So there has to be a bill of divorce even though the marriage has not been consummated. But on the other hand if the man finds UNCLEANNESS in his betrothed he can indeed go and break the covenant. The raping of an unbetrothed virgin had a less severe penalty than adultery. Damages (a dowry) were to be paid to her father, and the man was required to marry her. The crime did not involve a breach in relationship, and the wronged woman was protected in that the man not only had to marry her but also could not divorce her. Seizes (08610) תָּפַשׂ tāp̱aś: A verb meaning to lay hold of, to seize; to capture; to wield. It basically means to seize, to get possession of, to catch in its active usages: to grab hold of something, e.g., a garment (Gen. 39:12); to catch and hold a lizard (Prov. 30:28); to capture or to seize a person (1 Sam. 23:26). It has the sense figuratively of holding on to someone or something for support, e. g., Egypt (Ezek. 29:7). In a general sense, it may describe living in or occupying a hill, an area, or a location (Jer. 49:16). It takes on the sense of holding or wielding a tool or a weapon in a skillful way (Ezek. 21:11[16]; Amos 2:15). By extension, it takes on a figurative sense of handling the Law skillfully or planning strategy in warfare (Num. 31:27: Jer. 34:3). In a passive sense, it means to be seized (Jer. 38:23; 50:24). Swanson - 1. (qal) take hold of, seize, capture, arrest, i.e., take another entity or object into custody, often as a military victory (Dt 20:19); (nif) seized, caught, be captured (Jer 34:3; 38:23; 48:41; 50:24, 46; 51:32, 41; Eze 21:28,2924]); 2. (qal pass.) covered, i.e., pertaining to placing one object over another, as the feature of an object (Hab 2:19+); 3. (nif) caught in the act., i.e., pertaining to something being clearly known by first hand experience of the speaker or a witness (Nu 5:13+); 4. (qal) control, i.e., be under the considerable influence of another so as to do only what the controller wants, as a figurative extension of being caught in a trap or by the hand (Eze 14:5); (nif) controlled (Ps 10:2+); 5. (qal) seize, take hold of, i.e., grasp and hold an object (Ge 39:12); (nif) be caught (Eze 12:13; 17:20; 19:4, 8+), note: some of the contexts may refer to being seized in custody as a prisoner,; (piel) catch, seize with the hand (Pr 30:28+); 6. (qal) play an instrument, formally, grasp, i.e., execute a melody from a musical instrument, as an extension of grasping an object in the hand (Ge 4:21); 7. (qal) deal with, formally, grasp, i.e., behave or conduct oneself with respect to certain means, as a figurative extension of grasping an object with familiarity and some understanding (Jer 2:8); 8. (qal) reap, i.e., cut off and gather the harvest, as an extension of grasping and controlling an object in the hand (Jer 50:16); 9. (qal) dishonor, profane, i.e., cause one to have low status, and so become a contemptible object of loathing, as a figurative extension of having a low status after being captured in a battle or some such event (Pr 30:9); 10. unit: (qal) תָּפַשׂ הַ־ מִלְחָמָה (tā·p̄ǎś hǎ- mil·ḥā·mā(h)) soldier, formally, engaged in battle, i.e., one who is a military fighter (Nu 31:27); 11. unit: תָּפַשׂ הַ־ קֶשֶׁת (tā·p̄ǎś hǎ- qě·šěṯ) archer, bowman, formally, handler of the bow, i.e., a soldier who shoots arrows with a bow (Am 2:15+); 12. unit: (qal) תָּפַשׂ וְ־ שָׁכַב (tā·p̄ǎś w- šā·ḵǎḇ) rape, formally, grasp and lie with, i.e., to attack and force a partner to have sexual intercourse (Dt 22:28+) Tapas - Gen. 4:21; Gen. 39:12; Num. 5:13; Deut. 9:17; Deut. 20:19; Deut. 21:19; Deut. 22:28; Jos. 8:8; Jos. 8:23; 1 Sam. 15:8; 1 Sam. 23:26; 1 Ki. 11:30; 1 Ki. 13:4; 1 Ki. 18:40; 1 Ki. 20:18; 2 Ki. 7:12; 2 Ki. 10:14; 2 Ki. 14:7; 2 Ki. 14:13; 2 Ki. 16:9; 2 Ki. 18:13; 2 Ki. 25:6; 2 Chr. 25:23; Ps. 10:2; Ps. 71:11; Prov. 30:9; Prov. 30:28; Isa. 3:6; Isa. 36:1; Jer. 2:8; Jer. 26:8; Jer. 34:3; Jer. 37:13; Jer. 37:14; Jer. 38:23; Jer. 40:10; Jer. 46:9; Jer. 48:41; Jer. 49:16; Jer. 50:16; Jer. 50:24; Jer. 50:46; Jer. 51:32; Jer. 51:41; Jer. 52:9; Ezek. 12:13; Ezek. 14:5; Ezek. 17:20; Ezek. 19:4; Ezek. 19:8; Ezek. 21:11; Ezek. 21:23; Ezek. 21:24; Ezek. 27:29; Ezek. 29:7; Ezek. 30:21; Ezek. 38:4; Amos 2:15; Hab. 2:19 QUESTION - Does Deuteronomy 22:28-29 command a rape victim to marry her rapist? ANSWER - Deuteronomy 22:28-29 is often pointed to by atheists, skeptics, and other Bible attackers as evidence that the Bible is backwards, cruel, and misogynist, and therefore, not the Word of God. At first glance, this passage seems to command that a rape victim must marry her rapist. Is that the correct interpretation of the text, and if so, how is that not horribly unfair to the woman? This issue is actually addressed in two passages, both of which are below: Deuteronomy 22:28-29 “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days." Exodus 22:16-17 “If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride price for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money equal to the bride price for virgins." Together, these passages clearly state that if a man has sex with a virgin who is not betrothed (regardless of whether or not it was rape or consensual) he is obliged to marry her. He should have sought her father’s permission first, negotiated a bride-price, and taken her as his wife. Because he did not, he is punished for this—he now must pay up (he can’t opt out any more) and marry her (which could be a major punishment in itself if this was a foolish, spur-of-the-moment act and she really wasn’t the right woman for him!). Also note that "he may not divorce her all his days" – this initially doesn’t seem significant but is actually a major punishment. Deuteronomy 24:1-4 (restated more clearly in Matthew 5:32 and 19:9) allowed for divorce, but only in the case of sexual immorality (the word "uncleanness" refers to this and was translated as such in the LXX). This man now may not divorce his wife even for this reason, but is obliged to continue to support her all his life whatever she does. But her father is ultimately in authority over her, as her head, until he hands this authority over to her husband. If the man is unsuitable, the father can refuse to give his daughter to him. How many fathers would give their daughter to a rapist? Not many. So, in general, a rapist would actually have to pay a 50 silver shekel fine to her father, and not get a wife at all. The answer to the question is in Exodus 22:17 - the woman does NOT have to marry a rapist, she must only do what her father says. Note that throughout the Old Testament no rape victim is ever recorded as being forced to marry a rapist. However it is plausible that there could be circumstances in which a father would choose to have his daughter marry a rapist. In 2 Samuel 13, Amnon, a son of David, rapes his half-sister, Tamar. Tamar was not forced to marry Amnon. Interestingly, though, Tamar seemed to have wanted to marry Amnon after the rape (2 Samuel 13:13-16). Why would she desire such a thing? In that culture, virginity was highly prized. It would have been very difficult for a woman who was not a virgin, and especially a woman who had been raped, to find a man to marry her. It seems that Tamar would have rather married Amnon than live desolate and single the rest of her life, which is what happened to her (2 Samuel 13:20). So Deuteronomy 22:28-29 could be viewed as merciful to the woman, who, because of the rape, would be considered unmarriageable. In that culture, a woman without a husband would have a very difficult time providing for herself. Unmarried women often had no choice but to sell themselves into slavery or prostitution just to survive. This is why the passage leaves marriage to the discretion of the father, because every situation is different, and it is better to be flexible than have a blanket rule. Also note that the penalty for having sex with an unbetrothed virgin is completely different from the penalty for sex with a married or betrothed woman. Sex with a married or betrothed woman is adultery and was to be punished by the death of both if consensual, or the death of the man if it was rape (Deuteronomy 22:22-27).GotQuestions.org Deuteronomy 22:29 then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days. because he hath humbled: De 22:19,24 21:14 Deuteronomy 22 Resources - Multiple Sermons and Commentaries MAN FINED AND FORCED TO MARRY VICTIM then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days - Violated ('anah) means afflicted but in this context means raped, humbled, violated sexually as by force or coercion, implying a dishonoring of the female and her families (Ge 34:2; Dt 21:14; 22:24, 29; Jdg 19:24; 20:5; 2Sa 13:12, 14, 22, 32; La 5:11; Eze 22:10, 11). Notice he has to marry her because it would now be almost impossible for her to be accepted by another man. And finally, he could never divorce her (put her away), so this marriage was for life, just as with the man who had falsely accused his wife of not being a virgin at the time of marriage. Imagine the dysfunction a marriage that was forced by lust and enforced by law! Deere - This protected, to a degree, the girl's honor and assured her (and her child if she became pregnant from the rape) permanent support. This stipulation may also have served as a deterrent against rape since the man would have to live with that woman for the rest of his life. Merrill has an interesting note on why the man would have to pay the father - "The assailant had forever marred the purity of the woman, making it nearly impossible ever to enjoy a normal, happy marriage. This had negative repercussions on her father as well, for he stood to lose the bride price... that a prospective husband would have paid him (cp. Gen 34:12; Ex 22:16; 1 Sa 18:25). In fact, the compensation for this loss was the fifty shekels of silver assessed as a penalty by the court (v. 29). This was half the amount demanded of a man who misrepresented his wife's virginity (Dt 22:19)". (NAC-Dt) Rape of a virgin obliged the man to marry her. fifty shekels was the customary price for a bride. This goes back to 1 Cor 6:16 Or do you not know that the one who joins himself to a harlot is one body with her? For He says, "THE TWO WILL BECOME ONE FLESH." So when a man rapes a virgin he has JOINED himself with her in God's eyes and has become ONE FLESH...Ge 2:24 Mt 19:5,6 Mk 10:8 Eph 5:31 So the point is this: MARRIAGE IS CONSUMMATED IN A SEXUAL UNION & THE THING THAT BREAKS MARRIAGE IS FOR THERE TO BE IMPURITY...ADULTERY...THAT BREAKS THE MARRIAGE AND AT THIS POINT IN HISTORY THEY WERE PUT TO DEATH! Brown - A recent issue of an international news magazine carried a comment by a Belgian legislator, Jean-Pierre Detremmerie, on European reaction to allegations of marital infidelity on the part of American politicians: ‘In Europe, extramarital affairs are considered a sign of good health, a feat.’ It is astonishing that, in today’s world, anyone could equate sexual permissiveness with healthy behaviour when contemporary society is confronted with the serious increase on a world scale of a fatal sexually-transmitted disease....J. A. Thompson reminds us of two important things: the warnings of history and the teaching of Jesus. ‘Great nations in centuries past lost their nationhood in considerable measure because of their unrestrained licence in sexual matters. For the Christian, at any rate, nothing less than the standard set by Jesus can be regarded as the norm.’ (The Bible Speaks Today – The Message of Deuteronomy: Not by bread alone) Deuteronomy 22:30 "A man shall not take his father's wife so that he will not uncover his father's skirt. NET Deuteronomy 22:30 A man may not marry his father's former wife and in this way dishonor his father. BGT Deuteronomy 23:1 οὐ λήμψεται ἄνθρωπος τὴν γυναῖκα τοῦ πατρὸς αὐτοῦ καὶ οὐκ ἀποκαλύψει συγκάλυμμα τοῦ πατρὸς αὐτοῦ NLT Deuteronomy 22:30 "A man must not marry his father's former wife, for this would violate his father. ESV Deuteronomy 22:30 "A man shall not take his father's wife, so that he does not uncover his father's nakedness. NIV Deuteronomy 22:30 A man is not to marry his father's wife; he must not dishonor his father's bed. YLT Deuteronomy 22:30 'A man doth not take his father's wife, nor uncover his father's skirt. LXE Deuteronomy 22:30 A man shall not take his father's wife, and shall not uncover his father's skirt. ASV Deuteronomy 22:30 A man shall not take his father's wife, and shall not uncover his father's skirt. CSB Deuteronomy 22:30 "A man is not to marry his father's wife; he must not violate his father's marriage bed. a man shall: De 27:20 Lev 18:8 20:11 1Co 5:1,13 uncover: Ru 3:9 Eze 16:8 Deuteronomy 22 Resources - Multiple Sermons and Commentaries TECHNICAL NOTE: Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same. Related Passages: Leviticus 18:7-8 ‘You shall not uncover the nakedness of your father, that is, the nakedness of your mother. She is your mother; you are not to uncover her nakedness. 8‘You shall not uncover the nakedness of your father’s wife; it is your father’s nakedness. Deuteronomy 27:20 Cursed is he who lies with his father’s wife, because he has uncovered his father’s skirt.’ And all the people shall say, ‘Amen.’ NO MARRYING STEPMOTHERS! A man shall not take (marry) his father's wife so that he will not uncover his father's skirt - Of course this presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her. This is not incest because she is not his natural mother. NET Note - Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”). (Deuteronomy 22) Utley - “his father’s shirt” This is an idiomatic way of referring to the father’s marital activities (cf. Ruth 3:9; Ezek. 16:8). To be intimate with a woman who had previously been intimate with one’s father was, in a sense, a violation of the father (ED: IN ESSENCE UNCOVERING HIS FATHER'S SKIRT) (cf. Dt 27:20; Lev. 18:8; 20:11). (Deuteronomy 22 Commentary) When the man would come and lay his skirt over a woman it was a SIGN that he was TAKING HER FOR HIS WIFE...that they were becoming literally ONE FLESH! Meredith Kline - On Deut 22:30, see Lev 18:6ff.; 20:11ff.; Deut 27:20ff. This single prohibition represents, as it recalls, the whole list of forbidden degrees of affinity. TSK - This is to be understood as referring to the case of a stepmother. A man in his old age may have married a young woman, and on his dying, his son by another, or a former wife, may desire to espouse her; which is here forbidden. Grant - The sin is that in this relationship the man discovered the nakedness of his father, that is, he humbled his father by intruding unlawfully into that which had been his father's. He had taken that which had been his father's prerogative. A man could, of course, take to wife the widow of his brother (25:5-10), but that is another matter. The relationship between brothers is very different from that of a father and a son. In fellowship in the assembly in Corinth there was a man who had committed this sin. Not only was this forbidden in the Law, it was also forbidden in Roman law. The man had to be disciplined by being put out of the assembly (1 Cor 5:1-5). Western society today would dismiss the teaching of purity in sexual matters as being too restrictive and from an unenlightened age. There has been a movement to remove systematically from law the principles taught in the Word of God. Marriage is being set aside, sexual gratification without responsibility is the order of the day, the spread of sexually transmitted diseases is rampant, and taking the life of unborn children by medical abortion is accepted as normal behaviour. As these trends develop the sad consequences are ignored, consequences that are plainly seen. The family is a basic foundation in society and respect for it is vital. When it is set aside and licence is given to acts that are condemned in the Word of God, the outcome can only be sadness and suffering. Paul sets out a catalogue of this behaviour when writing to the Romans (1:21-32) and in so doing presents a graphic picture of society today. (What the Bible teaches – Leviticus and Deuteronomy) QUESTION - What does it mean to uncover nakedness in the Bible? ANSWER - Before the fall of mankind in the Garden of Eden, Adam and Eve lived without clothing in a perfectly natural state (Genesis 2:25). But after the fall, nakedness became a source of shame (Genesis 3:6–7). In fact, shame at their own nakedness was the first felt consequence of Adam and Eve’s sin. Since then, nakedness has been linked with sexuality, privacy, and vulnerability. When the Bible speaks of “uncovering nakedness,” it is usually referring to some type of sexual sin, perversion, or dishonor. The first reference to uncovering someone’s nakedness is in Genesis 9, which continues the story of Noah after the floodwaters receded. Noah and his sons and their spouses had established a new life as the only human beings left to repopulate the earth. As time went by, Noah planted a vineyard and made wine from the grapes. He then drank the wine, became drunk, and passed out naked in his tent (Genesis 9:20–21). His son Ham entered the tent, saw his father’s nakedness, and went to tell his brothers (Genesis 9:22). Scholars debate what may have transpired in this scene. The sin may have been more than merely mocking his father’s naked body. Ham (or his son Canaan) may have engaged in some kind of sexual activity or dishonor of Noah’s private parts. Whatever he did by uncovering his father’s nakedness was wicked enough to invite Noah’s wrath when he sobered up. Noah then pronounced a strong curse on Canaan (Genesis 9:24). The phrase uncover nakedness almost always refers to sexual sin. In most newer versions of the Bible, the phrase uncover nakedness is usually reworded as “have sexual relations with” (e.g., Leviticus 18:6, 17, 19). Other passages, such as Deuteronomy 22:30, forbade a man to sleep with his stepmother because doing so would “uncover his father’s nakedness” (ESV). By entering into intimacy with the same woman who had slept with his father, a man disgraced his father (Deuteronomy 27:20; Leviticus 18:8; Ezekiel 22:10). This was one reason the sin of Absalom, David’s son, was so great (2 Samuel 16:22). As the ultimate act of disrespect, Absalom let it be known publicly that he was having sex with his father’s concubines. He not only violated his father’s bedroom, he violated God’s written law: “Cursed is anyone who sleeps with his father’s wife, for he dishonors his father’s bed” (Deuteronomy 27:20). As our world’s morals continue to spiral downward, uncovering nakedness in one way or another has become a favorite pastime. Culture has glorified nakedness and worked to numb our natural modesty by parading nakedness before our eyes. Even children’s clothing is sexualized, and media outlets praise nakedness as “bold,” “brave,” and “liberating.” We watch actors uncovering each other’s nakedness publicly on the big screen. The pornography industry has made a fortune by uncovering nakedness in every possible way, mocking biblical moral standards as archaic and restrictive. We’ve lost the concept of honor for one’s sexuality, treating the sex drive as just another need to be met the way we treat hunger and thirst. Uncovering nakedness is no longer a source of shame in a culture that has been trained to expect and applaud it. Ironically, in a world that celebrates the uncovering of nakedness, sexual dysfunctions, abuses, and even infertility are skyrocketing. God created the human body, and sexuality is His idea; He therefore knows best how we function. First Corinthians 6:13 says, “You say, ‘Food for the stomach and the stomach for food, and God will destroy them both.’ The body, however, is not meant for sexual immorality but for the Lord, and the Lord for the body.” God intended the uncovering of nakedness to be done only within His prescribed boundaries of marriage (1 Corinthians 7:2–5). Christians can help reclaim the sanctity of marital relations and modesty by refusing to deaden our consciences through sexually graphic TV programs, movies, and magazines. We can guard our eyes against pornographic images by installing filters on our internet devices. And we can honor our bodies by refusing to uncover our own nakedness in the way we dress, talk, or behave (1 Corinthians 6:18). Nakedness is no longer innocent as it was in the Garden of Eden, and wise people do not uncover it in dishonoring ways. GotQuestions.org
Deuteronômio 22
Utley - “you shall not see … and pay no attention” Purposeful or apathetic neglect (“hide oneself,” BDB 761, KB 834, cf. 22:1, 3, 4; Lev. 20:4; Pro. 28:27; Ezek. 22:26) of a needy covenant brother’s property is prohibited (cf. v. 3; Exod. 23:4–5). Israel was meant to function as a caring family unit. Paragraphs like this spell out what Lev. 19:18 means in practical, specific ways. Brothers look out for brothers! (Deuteronomy 22 Commentary) THOUGHT - This verse has a lesson for Christians today. Believers should be known by their care for others. They must not interfere in the lives of their neighbours, but be known as those who are willing to help when assistance is necessary. In a world where people show little interest in the gospel this is one effective way of getting their attention. The child of God must never be indifferent to, or ready to take advantage of the problems of their neighbours. (What the Bible teaches – Leviticus and Deuteronomy) Related Resources: What does it mean to love your neighbor as you love yourself? | GotQuestions.org What does it mean that love is the fulfillment of the law in Romans 13:8? | GotQuestions.org Who is my neighbor, biblically speaking? | GotQuestions.org What does the Bible say about self-love, loving self? | GotQuestions.org What does it mean that love is not self-seeking (1 Corinthians 13:5)? | GotQuestions.org Deuteronomy 22:2 "If your countryman is not near you, or if you do not know him, then you shall bring it home to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him. International Children's Bible (ICB) - The owner might not live close to you. Or you might not know who he is. Then take the animal home with you. Keep it until the owner comes looking for it. Then give it back to him. restore: Mt 7:12 1Th 4:6 Deuteronomy 22 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 23:4-5+ “If you meet your enemy’s ox or his donkey wandering away, you shall surely return it to him. 5 “If you see the donkey of one who hates you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him. FINDERS KEEPERS WITH AN ASTERISK Finders keepers (losers weepers) is the words saying, but not God's saying. In fact it is a children's rhyme meaning that if someone finds something, they are entitled to keep it (even if it belongs to someone else). That's what children say, but God's people are not to act like selfish children. If we find it, yes we should keep but only for the purpose of protecting it so that the proper owner might reclaim it! That's God's version of "finder's keepers!" Jack Deere - The regulation in Deuteronomy 22:1-4 refers not primarily to taking someone else's lost animal but rather to the natural tendency to ignore it because of the extra time and labor involved in restoring it. (The Bible Knowledge Commentary) If your countryman is not near you, or if you do not know him, then you shall bring it home to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him - NET = "then you must corral the animal at your house and let it stay with you until the owner looks for it." If we find something that belongs to another, we are to keep it until the owner comes to look for it. Let's say you are at the neighborhood swimming pool and accidentally leave your wallet. If one finds it he is to turn it in to the office so that when you come back you can claim it by giving the proper identification. In a word, to keep the property found yourself is tantamount to stealing the property! Note that Exodus 23:4-5+ really "ups the ante" regarding the importance of this instruction, even calling for one to care for an enemy's animal! Animals should not suffer just because the neighbors are at enmity! Deuteronomy 22:3 "Thus you shall do with his donkey, and you shall do the same with his garment, and you shall do likewise with anything lost by your countryman, which he has lost and you have found. You are not allowed to neglect them. Deuteronomy 22 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 5:19 ‘You shall not steal. A GOOD NEIGHBOR POLICY Thus you shall do with his donkey, and you shall do the same with his garment, and you shall do likewise with anything lost by your countryman, which he has lost and you have found. You are not allowed to neglect them - Just in case they might think this law applies only to animals, Moses adds the word "anything lost by your countryman." In today's world that would include purses, billfolds, money, credit cards, dogs, cats, clothes, jewelry, pencils or pens, important papers, eyeglasses, keys, etc. This principle of not stealing is found in many passages Exodus 20:15, Leviticus 19:11, Proverbs 21:6, Jeremiah 9:5, Eph. 4:28, Titus 2:10. You are not allowed to neglect them. - This is a key phrase in Dt 22:1, 3, 4 - twice "pay no attention to" which is more literally a striking phrase = "You must not hide yourself!" Coakley - Animals, especially oxen, were valuable pieces of property because of the work they performed. So returning them to their owner was the right thing to do, and it also allowed the owner to maintain a standard of living. (Moody Bible Commentary) Brown - The one who makes the discovery that a neighbour’s sheep has fallen into a pit, must not look the other way because he has a busy day and has several things to do. Admittedly, rescuing the animal will cost him time and effort, and he will not gain anything personally from the deed—but it must be done because God says it, the animal needs it and the brother deserves it. (Bible Speaks Today – The Message of Deuteronomy) J
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Utley - This verse has been proofed-texted to dictate appropriate dress for modern worship (i.e., women cannot wear slacks to church). It must be remembered that both male and female wore robes in the ancient Near East. The only difference being that women’s robes in Israel had blue decoration around the shoulders. The basic thrust of this text is not patriarchal, but the rejection of Canaanite worship practices (i.e., “abomination,” cf. Lev. 18:26, 27, 29, 30). There is to be a appropriate distinction between the God-given difference between males and females (i.e., the created order). This is not meant to be a negative, restricting distinction, but an affirmation of the different strengths and cultural functions of the sexes! It is surely possible that this text is connected to the Mosaic covenant’s condemnation of homosexuality (cf. Lev. 18:22; 20:13) practiced in worship settings by the Canaanites. (Deuteronomy 22 Commentary) J
Deuteronômio 22
Utley - Normally, stoning was done outside the gate of the city. Because of the Hebrew concept of corporality, the father was responsible for his daughter’s actions and, therefore, the punishment occurred at his door! “an act of folly” is used of inappropriate sexual activity: (1) Gen. 34:7 (non-Israelite forces himself on Jacob’s daughter);(2) Deut. 22:21 (loss of virginity); (3) Jdg 19:23; 20:6, 10 (pagans attack a Levite’s concubine); (4) 2 Sa. 13:12–13 (Ammon, David’s first son, rapes his half-sister) (Deuteronomy 22 Commentary) Wiersbe rightly points out that "These parents could never walk out their front door without seeing the place where their daughter had been stoned to death. "The wages of sin is death." (Be Equipped) THOUGHT - Our culture today scoffs at such prudishness. and openly flaunts "sexual freedom" but fails to comprehend the consequences that such freedom comes at a high price not the least of which is millions of murdered babies! The result of these loose morals is a society that is out of control, spinning inevitably toward dire consequences for our nation. God's ways are always the ways of blessing. Thus you shall purge the evil from among you - Three times in this last section on sexual sins (Dt 22:21, 22, 24). God's point is clear that the society must be purged of the evil of sexual sins for they are so destructive at all levels of a society and culture! You must get rid of the evil among you. Purging/removing evil is a repeated theme in Deuteronomy and the phrase purge the evil is found only in Deuteronomy (Deut. 13:5; Deut. 17:7; Deut. 17:12; Deut. 19:19; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 24:7) Note the phrase from among you emphasizing the need to maintain national purity and Dt 22:22 helps understand "among you" as indicating the nation of Israel. THOUGHT - God is saying these personal sins would have public consequences and must be totally removed from the land. This truth causes me to shudder as I think of all the sins that would need to be purged from America and are not being purged but actually being publically propagated! Woe!!! John Maxwell adds that "The entire community became involved in a private sin. Today, although the stigma and the punishment of premarital sex have been greatly reduced, others are still affected by one person's immorality. There is no such thing as a "casual affair." One need only read the statistics concerning abortions, sexually transmitted diseases, and government assistance for unwed mothers to realize that private sexual sins quickly become public matters of concern." (Preacher's Commentary)
Deuteronômio 22
Utley - SPECIAL TOPIC: THE DEATH PENALTY IN ISRAEL (Deuteronomy 22 Commentary) Ancient Israel was to reflect the character of YHWH to the world (cf. Gen. 12:3; 22:18; Exod. 19:5–6). When intentional covenant rebellion distorted this missionary purpose, serious consequences manifested (i.e., death penalty). The Pentateuch lists several categories: 1. sins against YHWH a. Canaanite worship practices—Exod. 22:18; Lev. 20:2–3, 27; Deut. 18:10–11 b. idolatry (heavenly hosts)—Exod. 22:20; Deut. 17:2–7 c. blasphemy—Exod. 22:28; Lev. 24:15–16 d. false prophecy—Deut. 13:1–11; 18:20–22 e. Sabbath violations—Exod. 31:14–15; 35:2 2. sexual sins a. incest—Lev. 20:11–21 b. fornication—Lev. 19:29; 21:19; Deut. 22:13–21; 23:17–18 c. adultery—Exod. 20:14; Lev. 20:10; Deut. 22:23–24 d. sodomy—Lev. 18:22; 20:13 e. bestiality—Exod. 22:19; Lev. 20:15–16 3. violation of covenant regulations against fellow Israelites a. murder—Exod. 20:13; 21:12–14; Lev. 24:17; Num. 35:16–21; Deut. 5:17 b. kidnaping (to sell)—Exod. 21:16; Deut. 24:7 and possibly Exod. 20:15; Deut. 5:19 c. rebellion against parents—Deut. 21:18–21 d. false witness e. taking holy war spoils—Joshua 7 The methods of execution also varied: 1. stoning—most common 2. burning—Gen. 38:24; Lev. 20:14; 21:9 3. hanging/impaling—Deut. 21:22–23 4. sword—Deut. 13:15 Exceptions for special cases: 1. cities of refuge and subsequent trial—Joshua 20 2. stringent investigations of accusations—Deut. 13:15; 17:4; 19:18 3. need for two witnesses—Num. 35:30; Deut. 17:6; 19:15 The death penalty was to be: 1. a way to cleanse the land—Deut. 13:5; 17:12; 19:13, 19; 21:9, 21; 22:21, 22, 24; 24:7 2. a deterrent to others—Deut. 17:13; 19:20; 21:21 3. a way of stopping clan violence (i.e., no personal revenge, except regulations set for blood-avenger) See Ancient Israel, vol. 1, pp. 147–163). Deuteronomy 22:22 "If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus you shall purge the evil from Israel. ICB - A man might be found having sexual relations with another man's wife. Both the woman and the man who had sexual relations with her must die. Get rid of this evil from Israel. Lev 20:10 Nu 5:22-27 Eze 23:45-47 Joh 8:4,5 Heb 13:4 Deuteronomy 22 Resources - Multiple Sermons and Commentaries Related Passage: Dt 5:18 ‘You shall not commit adultery. Leviticus 20:10 ‘If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death. ADULTERERS STONED TO DEATH
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Utley explains "The phrase “a married woman” is literally “the wife of another man,” which is a double use of the term b’l (BDB 127, KB 142, Qal PASSIVE PARTICIPLE and NOMINATIVE MASCULINE SINGULAR NOUN form). This term, normally translated “lord” or “husband,” has the same root as Ba’al, the male Canaanite fertility god. The husband was “lord” over his home. His wife and children were, in a legal sense, property. In actuality sexual violations were seen as a sin against God (cf. Gen. 39:9; 2 Sam. 12:13). It violates the God-given order and stability of society and affects the God-given inheritance of families and clans." (Deuteronomy 22 Commentary) IVP Bible Background Commentary - adultery. Having sexual relations with another man’s wife was punishable by death in both the biblical and ancient Near Eastern codes. The Egyptian Tale of Two Brothers calls it a “great crime” that no honest man or woman would consider. This was an attack on a man’s household, stealing his rights to procreate and endangering the orderly transmission of his estate to his heirs (see comment on Ex 20:14). The act itself defiles both participants (Lev 18:20; Num 13:5). Since it is not only an attack on the sanctity of the household but also a source of general contamination, adultery serves as a reason for God to expel the people from the land (Lev 18:24–25). Jack Deere comments that "In Mesopotamia an adulterous couple was bound and thrown into the water (Code of Hammurabi, Law 129), though no extant court records from Mesopotamia indicate that this penalty was ever enforced. The official leaders of Judaism in Jesus' day interpreted the penalty to mean death by stoning (cf. John 8:5) but later Rabbinic tradition prescribed death by strangulation. How frequently this penalty was enforced is unknown."