Deuteronomy 22 24

Deuteronomy 22:24 kjv

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 neighbor's wife: so thou shalt put away evil from among you.

Deuteronomy 22:24 nkjv

then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbor's wife; so you shall put away the evil from among you.

Deuteronomy 22:24 niv

you shall take both of them to the gate of that town and stone them to death?the young woman because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.

Deuteronomy 22:24 esv

then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbor's wife. So you shall purge the evil from your midst.

Deuteronomy 22:24 nlt

you must take both of them to the gates of that 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 purge this evil from among you.

Deuteronomy 22 verses

Deuteronomy 22 24 Meaning

Deuteronomy 22:24 decrees that if a man and a betrothed woman have sexual relations in the city, where her cries for help would have been heard, both are to be brought to the city gate and stoned to death. This act is deemed a "disgraceful thing" (literally "matter of nakedness/indecency") and is equated to defiling a neighbor's wife, implying the betrayal of a sacred commitment equivalent to marriage. The culpability of the woman lies in her implied consent, as she did not cry out for help where she could have been heard.

Deuteronomy 22 24 Context

Deuteronomy 22 belongs to the legal section of Deuteronomy, outlining statutes and judgments given to Israel as they prepared to enter the Promised Land. This chapter specifically deals with various civic and social laws, emphasizing the holiness and purity required of God's covenant people. Verses 13-30 focus on laws concerning sexual offenses, marriage, and protection of purity, particularly for virgins and wives. The underlying purpose is to maintain the moral integrity of the Israelite community, ensure justice, and protect the sanctity of family and marriage in contrast to the sexually permissive practices of surrounding Canaanite nations. This verse, in particular, distinguishes between a consensual act and a rape, establishing different consequences based on the woman's implied culpability. Betrothal in ancient Israel was a legally binding commitment, making sexual relations during this period an act of infidelity that violated the foundational social fabric, thus requiring severe communal action.

Deuteronomy 22 24 Word analysis

• You shall bring them out (תֹוצִיאֻם֙ - tōwṣîʾum): Active public role of the community in judgment and execution.
• both of them (שְׁנֵיהֶ֗ם - šənehēm): Emphasizes equal responsibility and culpability, in contrast to the rapist alone.
• the young woman (הַנַּעֲרָ֤ה - hannahʿarāh): Specifically refers to a betrothed virgin, not a married woman or an unbetrothed virgin.
• and the man (וְהָאִ֨ישׁ - wəhāʾîš): The male perpetrator.
• to the gate of that city (לְשַׁ֣עַר הָעִ֣יר הַהִ֗יא - ləšaʿar hāʿîr hahîʾ): The city gate was the customary place for judicial proceedings, public assemblies, and official declarations in ancient Israel. It symbolized communal justice and accountability.
• and you shall stone them with stones (וּסְקַלְתֶּ֨ם אֹתָ֧ם בָּאֲבָנִ֛ים - ūsəqalttem ʾōtām bāʾăvānîm): Stoning was a form of communal execution, signifying the purification of the community from grievous sin that polluted the land and defiled God's holiness (cf. Lev 18:28, Num 35:33).
• and they shall die (וָמֵ֖תוּ - wāmētû): The final and definitive consequence of their transgression.
• because (כִּי֩ - kî): Introduces the legal justification for the prescribed punishment.
• a disgraceful thing (דְבַר־עֶרְוָה֩ - dvar-ʿervāh): From ervah (עֶרְוָה), meaning "nakedness," "shame," or "indecency." Here it means a scandalous, morally depraved, or shameful act. It implies a public offense and a deep moral transgression, not merely a private affair.
• she did (עָשָׂ֜תָה - ʿāśāṯāh): The use of "she did" implies her active participation and consent. This is critical in distinguishing this case from rape (Deut 22:25).
• in the city (בָעִיר֙ - bāʿîr): This geographical detail is paramount. In contrast to the open field (v. 25), the city implied proximity to others where a woman's cries for help could have been heard. Her failure to cry out signified consent.
• he violated her (דִּבְּרָ֤הּ - dibbrāh): Root DBR often means "to speak," but in this context, when paired with a person or in cases of defilement, it can mean "to humble," "to violate," "to bring shame upon," or "to assault." It denotes an act of sexual defilement here.
• like his defiling (כְּחָלְל֛וֹ - kəḥal·lōw): From chalal (חָלַל), "to profane," "defile," "pollute," "violate sacredness." This highlights that the act wasn't just sexual misconduct but a desecration, a profanation of the covenant status of betrothal.
• his neighbor's wife (אֵ֥שֶׁת רֵעֵ֖הוּ - ʾēšet rēʿēhû): This comparison elevates the legal status of a betrothed woman to that of a married woman for the purpose of sexual fidelity. Having sex with her was considered adultery against her betrothed.

Word-groups analysis:

• "both of them, the young woman and the man... to the gate... stone them... die": This complete phrase emphasizes the communal, public, and definitive nature of justice for such a severe transgression against covenantal purity and community standards.
• "because a disgraceful thing she did in the city": The justification explicitly ties the woman's culpability to her implied consent, evidenced by the location where her cries for help would have been audible.
• "like his defiling his neighbor's wife": This crucial analogy signifies the extremely serious nature of defiling a betrothed woman. Her status was almost equivalent to that of a married woman in terms of sexual fidelity. The act was not simply premarital sex but treated as adultery due to the binding nature of betrothal, indicating a violation of an existing covenant bond.

Deuteronomy 22 24 Bonus section

• Binding Nature of Betrothal: In ancient Israel, betrothal (erusin) was a legally binding preliminary stage to marriage, far more serious than a modern engagement. It was initiated by formal agreement (often involving a dowry), and could only be dissolved through a bill of divorce (get) or by the death of the man. Sexual relations during betrothal were considered akin to adultery against the betrothed husband, hence the similar penalty.
• Theological Implications: The emphasis on sexual purity throughout the Law underscored Israel's status as a holy people set apart for God. Defilement within the community could bring God's displeasure and defile the land itself (Lev 18:28, Num 35:33-34).
• Discernment of Justice: This specific law highlights the importance of discerning the circumstances surrounding an offense. The law carefully differentiates between consent and coercion, leading to drastically different judicial outcomes for the woman involved (cf. Deut 22:23-27). This demonstrates a nuanced legal system that sought to uphold truth and deliver appropriate justice, even within a punitive framework.

Deuteronomy 22 24 Commentary

Deuteronomy 22:24 articulates a foundational principle for ancient Israelite society: the sanctity of betrothal and the severe consequences for its violation. This law functions as a protective measure for both the woman and the future marital covenant. The extreme punishment—stoning for both parties—reflects the gravity of the sin, which was considered an act of "defilement" that impacted the entire community. The key differentiating factor in this verse, compared to the case of rape in the field (Deut 22:25), is the location "in the city." This implies that the betrothed woman, being in a populated area, had the opportunity to cry out for help. Her failure to do so was interpreted as consent, making her equally culpable in profaning her betrothal covenant. The offense was therefore seen not merely as private sexual misconduct but as a public act of unchastity equivalent to adultery, a profound violation of purity and the integrity of the marriage institution. The law served to enforce a high standard of moral conduct, uphold family honor, and preserve the holiness of the covenant community by expelling the defilement caused by such grave disobedience to God's law. This demonstrates God's profound regard for sexual purity and the sanctity of marital commitments.