King James Version

What Does Deuteronomy 22:29 Mean?

Deuteronomy 22:29 in the King James Version says “Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; b... — study this verse from Deuteronomy chapter 22 with commentary, cross-references, and original Hebrew word analysis.

Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.

Deuteronomy 22:29 · KJV


Context

27

For he found her in the field, and the betrothed damsel cried, and there was none to save her.

28

If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;

29

Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.

30

A man shall not take his father's wife, nor discover his father's skirt.


Commentary

KJV Study Commentary
Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days. This verse addresses the case of rape in Israelite society, providing both justice and protection for the victim. The Hebrew verb shakab (שָׁכַב, "lay with") combined with taphas (תָּפַשׂ, "seize") in verse 28 indicates forcible violation, not consensual relations.

The fifty-shekel penalty represents substantial compensation—roughly fifty months' wages for a laborer. This monetary payment went to the father, recognizing that the assault damaged the family's honor and the daughter's marriageability in that culture. The requirement that the rapist marry his victim (if she had no betrothal) may seem harsh to modern readers, but in ancient Near Eastern society, this law provided crucial economic security and social protection for the woman, who might otherwise face destitution and stigma.

The perpetual marriage prohibition ("he may not put her away all his days") protected the woman from further abandonment. Unlike other marriages where divorce was permitted (Deuteronomy 24:1), this law bound the offender to lifelong responsibility. The legislation demonstrates God's concern for protecting the vulnerable, establishing accountability for sexual violence, and maintaining social order while addressing the harsh realities of ancient patriarchal culture.

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Historical & Cultural Context

This law functioned within ancient Israelite society (circa 1400-1200 BC), where a woman's marriageability determined her economic survival and social standing. Unlike surrounding nations where rape victims often faced death or permanent ostracism, Mosaic Law provided legal protection and economic provision for violated women.

The fifty-shekel payment significantly exceeded the typical bride price (mohar), which averaged thirty to forty shekels. This premium served as both punishment and deterrent. The amount was substantial enough that it would impact the offender's economic standing while providing the victim's family compensation for their daughter's trauma and diminished marriage prospects.

Compared to other ancient Near Eastern law codes like Hammurabi's Code (circa 1750 BC), which sometimes prescribed death for rape but offered no ongoing protection for victims, Deuteronomy's approach emphasized restitution and long-term care. The perpetual marriage bond, while troubling to modern sensibilities, ensured the woman would not become destitute. Understanding this law requires recognizing both God's compassion for victims within ancient cultural constraints and the complete transformation Jesus brings to male-female relationships in the New Covenant (Galatians 3:28, Ephesians 5:25-33).

Reflection Questions

  1. How does this law reveal God's concern for protecting vulnerable women in ancient patriarchal society?
  2. What does the substantial fifty-shekel penalty teach us about the seriousness of sexual violence in God's eyes?
  3. How do we reconcile Old Testament civil laws designed for ancient Israel with New Testament principles for the church today?
  4. In what ways does this legislation establish accountability and consequences for sexual assault while providing for victims?
  5. How does Christ's teaching on marriage, dignity, and human worth transform and fulfill the protective intent behind this law?

Original Language Analysis

Hebrew · 19 words
וְ֠נָתַן1 of 19

with her shall give

H5414

to give, used with greatest latitude of application (put, make, etc.)

הָאִ֨ישׁ2 of 19

Then the man

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

הַשֹּׁכֵ֥ב3 of 19

that lay

H7901

to lie down (for rest, sexual connection, decease or any other purpose)

עִמָּ֛הּ4 of 19
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

לַֽאֲבִ֥י5 of 19

father

H1

father, in a literal and immediate, or figurative and remote application

הַֽנַּעֲרָ֖6 of 19

unto the damsel's

H5291

a girl (from infancy to adolescence)

חֲמִשִּׁ֣ים7 of 19

fifty

H2572

fifty

כָּ֑סֶף8 of 19

shekels of silver

H3701

silver (from its pale color); by implication, money

וְלֽוֹ9 of 19
H0
תִהְיֶ֣ה10 of 19
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

לְאִשָּׁ֗ה11 of 19

and she shall be his wife

H802

a woman

תַּ֚חַת12 of 19
H8478

the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc

אֲשֶׁ֣ר13 of 19
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

עִנָּ֔הּ14 of 19

because he hath humbled

H6031

to depress literally or figuratively, transitive or intransitive (in various applications, as follows)

לֹֽא15 of 19
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

יוּכַ֥ל16 of 19

her he may

H3201

to be able, literally (can, could) or morally (may, might)

שַׁלְּחָ֖הּ17 of 19

not put her away

H7971

to send away, for, or out (in a great variety of applications)

כָּל18 of 19
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

יָמָֽיו׃19 of 19

all his days

H3117

a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso


Study Guide

Historical Context

This verse is found in the book of Deuteronomy. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Deuteronomy 22:29 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Deuteronomy 22:29 from Treasury of Scripture Knowledge

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