Deuteronomy 22:26
Do nothing to the young woman, because she has committed no sin worthy of death. This case is just like one in which a man attacks his neighbor and murders him.
Do nothing to the young woman
This phrase emphasizes the innocence of the young woman in the context of the law. In Hebrew, the word for "do nothing" is "לא תעשה" (lo ta'aseh), which is a direct command prohibiting any action against her. This reflects the justice and protection embedded in God's law, ensuring that the innocent are not wrongfully punished. The cultural and historical context of ancient Israel was one where women were often vulnerable, and this command serves as a divine safeguard for their protection.

she has committed no sin deserving of death
The Hebrew word for "sin" is "חטא" (chata), which means to miss the mark or to err. The phrase underscores the principle of justice that one should not be punished without cause. In the ancient Near Eastern context, this was a radical assertion of the value of individual justice, contrasting with other contemporary legal systems that might not have afforded such protection to women. It highlights the moral and ethical standards that God set for His people, emphasizing that punishment must be just and deserved.

This case is like that of someone who attacks and murders his neighbor
Here, the comparison to murder underscores the severity of the crime against the woman. The Hebrew word for "attacks" is "פגע" (paga), which implies a violent encounter, and "murders" is "רצח" (ratsach), indicating premeditated killing. This analogy serves to elevate the crime of sexual violence to the level of murder, highlighting its seriousness in the eyes of God. It reflects the biblical principle that all life is sacred and that violence against another person is a grave sin. This comparison also serves to instruct the community on the gravity of such offenses, ensuring that justice is pursued with the same rigor as in cases of murder.

Persons / Places / Events
1. Young Woman
The subject of the verse, representing an innocent party in a situation of violence or accusation.

2. Attacker
Implied in the verse as the one who commits an act of violence, akin to murder.

3. Neighbor
Used metaphorically to describe the victim of an attack, emphasizing the gravity of the crime.

4. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

5. Israelites
The audience receiving the law, living in a covenant relationship with God.
Teaching Points
Innocence and Justice
The verse emphasizes the importance of protecting the innocent and ensuring justice is served correctly. It highlights God's concern for fairness and the protection of those who are wrongfully accused.

Value of Human Life
By equating the wrongful accusation or harm to murder, the scripture underscores the sanctity of human life and the seriousness of false accusations or unjust treatment.

Mercy and Compassion
Reflecting God's character, believers are called to show mercy and compassion, especially towards those who are vulnerable or unjustly treated.

Responsibility to Protect
As followers of Christ, there is a responsibility to stand against injustice and protect those who cannot defend themselves, reflecting God's justice and love.

Understanding Context
It's crucial to understand the cultural and historical context of biblical laws to apply their principles appropriately in today's world.
Bible Study Questions
1. How does Deuteronomy 22:26 reflect God's character in terms of justice and mercy?

2. In what ways can we apply the principle of protecting the innocent in our daily lives?

3. How does the comparison to murder in this verse deepen our understanding of the severity of false accusations?

4. What are some modern-day situations where we might need to advocate for those who are unjustly accused or treated?

5. How can the teachings of Jesus in the New Testament help us interpret and apply the principles found in Deuteronomy 22:26?
Connections to Other Scriptures
Exodus 20:13
The commandment "You shall not murder" underscores the severity of the crime compared to the situation described in Deuteronomy 22:26.

Matthew 5:21-22
Jesus expands on the commandment against murder, highlighting the importance of addressing anger and reconciliation.

John 8:1-11
The account of the woman caught in adultery, where Jesus emphasizes mercy and forgiveness over condemnation.

Romans 13:10
Love does no harm to a neighbor, fulfilling the law, which aligns with the protection of the innocent in Deuteronomy 22:26.
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
Anything, Attack, Attacking, Attacks, Case, Cause, Committed, Damsel, Deadly, Death, Deserving, Girl, Kills, Lady, Matter, Murdered, Murdereth, Murdering, Murders, Neighbor, Neighbour, Nothing, Offense, Punishable, Rises, Riseth, Sin, Slayeth, Someone, Virgin, Worthy
Dictionary of Bible Themes
Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:21-27

     5025   killing

Deuteronomy 22:21-29

     7346   death penalty

Deuteronomy 22:23-29

     5740   virgin

Deuteronomy 22:25-29

     5707   male and female

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

Links
Deuteronomy 22:26 NIV
Deuteronomy 22:26 NLT
Deuteronomy 22:26 ESV
Deuteronomy 22:26 NASB
Deuteronomy 22:26 KJV

Deuteronomy 22:26 Commentaries

Bible Hub
Deuteronomy 22:25
Top of Page
Top of Page