Discovery BoxDeuteronomy 22:1--23:14
Context22:1 When you see 1 your neighbor’s 2 ox or sheep going astray, do not ignore it; 3 you must return it without fail 4 to your neighbor. 22:2 If the owner 5 does not live 6 near you or you do not know who the owner is, 7 then you must corral the animal 8 at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor 9 has lost and you have found; you must not refuse to get involved. 10 22:4 When you see 11 your neighbor’s donkey or ox fallen along the road, do not ignore it; 12 instead, you must be sure 13 to help him get the animal on its feet again. 14
22:5 A woman must not wear men’s clothing, 15 nor should a man dress up in women’s clothing, for anyone who does this is offensive 16 to the Lord your God.
22:6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, 17 you must not take the mother from the young. 18 22:7 You must be sure 19 to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.
22:8 If you build a new house, you must construct a guard rail 20 around your roof to avoid being culpable 21 in the event someone should fall from it.
22:9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled. 22 22:10 You must not plow with an ox and a donkey harnessed together. 22:11 You must not wear clothing made with wool and linen meshed together. 23 22:12 You shall make yourselves tassels 24 for the four corners of the clothing you wear.
22:13 Suppose a man marries a woman, has sexual relations with her, 25 and then rejects 26 her, 22:14 accusing her of impropriety 27 and defaming her reputation 28 by saying, “I married this woman but when I had sexual relations 29 with her I discovered she was not a virgin!” 22:15 Then the father and mother of the young woman must produce the evidence of virginity 30 for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected 31 her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out 32 before the city’s elders. 22:18 The elders of that city must then seize the man and punish 33 him. 22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 34 ruined the reputation 35 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
22:20 But if the accusation is true and the young woman was not a virgin, 22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing 36 in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge 37 evil from among you.
22:22 If a man is caught having sexual relations with 38 a married woman 39 both the man who had relations with the woman and the woman herself must die; in this way you will purge 40 evil from Israel.
22:23 If a virgin is engaged to a man and another man meets 41 her in the city and has sexual relations with 42 her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated 43 his neighbor’s fiancée; 44 in this way you will purge 45 evil from among you. 22:25 But if the man came across 46 the engaged woman in the field and overpowered her and raped 47 her, then only the rapist 48 must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person 49 and murders him, 22:27 for the man 50 met her in the field and the engaged woman cried out, but there was no one to rescue her.
22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes 51 her and they are discovered. 22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.
22:30 (23:1) 52 A man may not marry 53 his father’s former 54 wife and in this way dishonor his father. 55
23:1 A man with crushed 56 or severed genitals 57 may not enter the assembly of the Lord. 58 23:2 A person of illegitimate birth 59 may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. 60
23:3 An Ammonite or Moabite 61 may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever 62 do so, 63 23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired 64 Balaam son of Beor of Pethor in Aram Naharaim to curse you. 23:5 But the Lord your God refused to listen to Balaam and changed 65 the curse to a blessing, for the Lord your God loves 66 you. 23:6 You must not seek peace and prosperity for them through all the ages to come. 23:7 You must not hate an Edomite, for he is your relative; 67 you must not hate an Egyptian, for you lived as a foreigner 68 in his land. 23:8 Children of the third generation born to them 69 may enter the assembly of the Lord.
23:9 When you go out as an army against your enemies, guard yourselves against anything impure. 70 23:10 If there is someone among you who is impure because of some nocturnal emission, 71 he must leave the camp; he may not reenter it immediately. 23:11 When evening arrives he must wash himself with water and then at sunset he may reenter the camp.
23:12 You are to have a place outside the camp to serve as a latrine. 72 23:13 You must have a spade among your other equipment and when you relieve yourself 73 outside you must dig a hole with the spade 74 and then turn and cover your excrement. 75 23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat 76 your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent 77 among you and turn away from you.
[22:1] 1 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
[22:1] 2 tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”
[22:1] 3 tn Heb “hide yourself.”
[22:1] 4 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
[22:2] 5 tn Heb “your brother” (also later in this verse).
[22:2] 6 tn Heb “is not.” The idea of “residing” is implied.
[22:2] 7 tn Heb “and you do not know him.”
[22:2] 8 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
[22:3] 9 tn Heb “your brother” (also in v. 4).
[22:3] 10 tn Heb “you must not hide yourself.”
[22:4] 13 tn Heb “you must not see.” See note at 22:1.
[22:4] 14 tn Heb “and (must not) hide yourself from them.”
[22:4] 15 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
[22:4] 16 tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.
[22:5] 17 tn Heb “a man’s clothing.”
[22:5] 18 tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.
[22:6] 21 tn Heb “and the mother sitting upon the chicks or the eggs.”
[22:6] 22 tn Heb “sons,” used here in a generic sense for offspring.
[22:7] 25 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
[22:8] 29 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
[22:8] 30 tn Heb “that you not place bloodshed in your house.”
[22:9] 33 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).
[22:11] 37 tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
[22:12] 41 tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
[22:13] 45 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.
[22:13] 46 tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”
[22:14] 49 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
[22:14] 50 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
[22:14] 51 tn Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.
[22:15] 53 sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.
[22:16] 57 tn Heb “hated.” See note on the word “other” in Deut 21:15.
[22:17] 61 tn Heb “they will spread the garment.”
[22:18] 65 tn Heb “discipline.”
[22:19] 69 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
[22:19] 70 tn Heb “brought forth a bad name.”
[22:21] 73 tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”
[22:21] 74 tn Heb “burn.” See note on Deut 21:21.
[22:22] 77 tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.
[22:22] 78 tn Heb “a woman married to a husband.”
[22:22] 79 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:23] 82 tn Heb “lies with.”
[22:24] 87 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:25] 89 tn Heb “found,” also in vv. 27, 28.
[22:25] 90 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
[22:25] 91 tn Heb “the man who lay with her, only him.”
[22:26] 93 tn Heb “his neighbor.”
[22:27] 97 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
[22:28] 101 tn Heb “lies with.”
[22:30] 105 sn 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.
[22:30] 106 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
[22:30] 107 sn 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.
[22:30] 108 tn 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”).
[23:1] 109 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
[23:1] 110 tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”
[23:1] 111 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.
[23:2] 113 tn Or “a person born of an illegitimate marriage.”
[23:2] 114 tn Heb “enter the assembly of the
[23:3] 117 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
[23:3] 118 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
[23:3] 119 tn Heb “enter the assembly of the
[23:4] 121 tn Heb “hired against you.”
[23:5] 125 tn Heb “the
[23:5] 126 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
[23:7] 130 tn Heb “sojourner.”
[23:8] 133 sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.
[23:9] 137 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.
[23:10] 141 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.
[23:12] 145 tn Heb “so that one may go outside there.” This expression is euphemistic.
[23:13] 149 tn Heb “sit.” This expression is euphemistic.
[23:13] 150 tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
[23:13] 151 tn Heb “what comes from you,” a euphemism.
[23:14] 153 tn Heb “give [over] your enemies.”
[23:14] 154 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
