In the second half of Deuteronomy chapter 22, regulations are given concerning six scenarios involving adultery and rape, all of which sound harsh to modern westerners. In this post, I discuss the sixth scenario given in Deuteronomy 22:28–29 which reads,
If a man encounters a young woman, a virgin who is not engaged, takes hold of her and rapes her, and they are discovered, the man who raped her is to give the young woman’s father fifty silver shekels, and she will become his wife because he violated her. He cannot divorce her as long as he lives. Deuteronomy 22:28–29 CSB
Please note that the following may be distressing for some readers. Please also note that the Bible does not condone sexual assault.
Being a Virgin
In practically all cultures until relatively recently, virginity was essential in first-time brides. This was also true in ancient Israel. Considering the importance of virginity—as well as the importance placed on being married and having children which were considered to be the primary roles of women—a rape victim might prefer to marry her rapist rather than remain unmarried in her family’s home her entire life, the only real alternative for “discovered” rape victims.
Israelite women who we know were raped and who did not marry their rapist effectively lived as spinsters and “widows”; they never married (e.g., Dinah and Tamar; cf. David’s ten concubines). However, staying single may not have been an option for a woman from a poor family, as her family may have found it difficult to support her. Even though women could be involved in agriculture, trade, and other occupations, their main function, according to societal expectations, was to produce children. So, an unmarried woman might be considered a burden on her family.
If the woman did stay with her own family and didn’t marry her offender, the man was still required to pay the family the “bride price” of fifty shekels (Deut. 22:29), the price of a virgin (Exod. 22:16–17). So, in one sense, a rape victim was not cheapened by the violation against her. Perhaps this price also helped to alleviate some of the sense of being a burden on her family. Nevertheless, it can have done little to alleviate the personal devastation done to the woman.
Paying a price for a wife sounds as though women were property, and the idea that women were the property of men in Israelite society is often bandied about, but this may not have been the lived experience for many women at that time. In the Hebrew Bible, we see that women had a voice and agency within their homes, and some women had positions of influence in their communities (Deborah, Miriam, Huldah, etc). Moreover, several women are mentioned as owning their own property themselves (Job’s daughters, Achsah, Sheerah, etc).
Nevertheless, Israelite society was patriarchal, and the regulations in Deuteronomy 22:13ff are given with the understanding that violating a woman is an offence and an insult to the men who are most closely related to the victim.
Preserving male honour played a part in these rules. Yet, unlike in many other patriarchal societies where a raped woman could be killed because of the dishonour associated with the crime against her, innocent Israelite women were not blamed and they were not punished (cf. Deut. 22:25ff). Moreover, in Deuteronomy 22:26, rape is equated with murder, not adultery. George Athas suggests this “acknowledges the profound effect that rape has: it imposes a kind of living death on the victim.”
The Victim is Provided For
The regulations in Deuteronomy 22:13–29 were written at a different time to ours, and for a culture with different values than ours. Though it sounds harsh to modern westerners who hold to romantic notions about marriage, the Deuteronomy 22:28–29 law was for the benefit of the wronged woman because she couldn’t be abused and then discarded. Tamar begged her half-brother Ammon, who had just raped her, not to send her away. But he cruelly, and illegally, refused (2 Sam. 13:16). Her pain at being abused and then discarded is heart-wrenching. (You can read her story here.)
Rather than being left bereft, the law provided for a raped woman. She was to be supported by her rapist-husband who, unlike the guilty men in previous verses, was not executed for his crime. The woman became his wife and part of his family, and he could never divorce her. This was her legal right if she, or her family, chose it. The Bible indicates that at least some raped women who did not marry their rapist were supported and kept safe. Tamar, for example, was sheltered by her brother Absalom.
The Victim is not Commanded
“the man who raped her is to give the young woman’s father fifty silver shekels, and she will become his wife because he violated her. He cannot divorce her as long as he lives” Deuteronomy 22:29.
It is stretching the meaning of Deuteronomy 22:28-29 to say that an abused woman is commanded to marry her rapist. She isn’t. In verse 29, the statement “she will become his wife” is placed between two commands clearly made in reference to the perpetrator: he must pay fifty shekels, and he cannot ever divorce the woman. The phrase “she will become his wife” is also directed to the man, not to the woman. The woman, through her father, might choose not to marry her rapist (Exod. 22:16-17).
To marry your rapist is a desperate act in response to a desperate situation. So, I’m grateful that countries, where similar practices are part of their legal code, are changing laws and are giving women real options other than the terrible ordeal of marrying their rapist. I’m also grateful that abuse victims are increasingly being treated with compassion and respect, and are given some support. But we still have a way to go.
 Deuteronomy 22:13-17 “assumes that the husband is ‘entitled’ to a virgin wife, that the wife is obligated to be virgin, and the parents of the wife must guarantee it.” Walter Brueggemann, Deuteronomy (Abingdon Old Testament Commentaries; Nashville, TN: Abingdon Press, 2001), 22.
 I do wonder about the clause, “and they are discovered.” What does this mean exactly? If the victim remains quiet and never tells anyone, and doesn’t become pregnant, and also if the perpetrator doesn’t tell anyone, then there may be no need for the victim to marry her rapist. She can get married later, to someone else who is sympathetic or, more likely, under the pretence she is a virgin (cf. Deut. 22:13–17). My guess is that rape victims mostly kept quiet. Goodness knows, this is what has usually happened throughout the centuries, regardless of the culture.
 A list of Old Testament women who owned land includes, Zelophehad’s five daughters (Num. 27:5–8); Aksah (Josh. 15:19//Judg. 1:15); Pharaoh’s daughter who was one of Solomon’s wives (1 Kings 9:16); the Shunammite woman (2 Kings 8:6); Sheerah (1 Chron. 7:24); Job’s daughters (Job 42:14–15); the idealized woman in Proverbs 31 (Prov. 31:16); the Shulamite woman (Song 1:6; 8:12 cf. 2:15; 4:12–16).
 I appreciate George Athas’s perspective on the statements in Deuteronomy 22:28-29, which is the sixth scenario given in Deuteronomy 22:13–29.
To our modern sensibilities, the outcome of Scenario 6 sounds preposterous, as it appears to commit a victim permanently into the hands of her assailant. However, this is most certainly not the intent, and also why we must read this scenario in tandem with the others that precede it. . . . Ancient societies were relatively undeveloped, and so lacked the necessary infrastructures that could allow women to live independently. It simply was not an option at that time. As such, the perpetrator in Scenario 6 is given a stay of execution, not because he is less guilty than the perpetrator in Scenario 5, or because the unattached woman is somehow less valuable than the woman who is spoken for. Far from it! The perpetrator is allowed to live so that he provides economically for the victim for the rest of his life. This is why he is refused the right to ever divorce her. It ensures that his victim has complete access to all his resources for her own wellbeing for the rest of her life. It is the closest thing the ancient world had to sueing someone ‘for all they’ve got’. Deuteronomy, online source.
Image via Pexels.
The Rape of the Unbetrothed Virgin in Torah and Assyrian Law: A Comparative Analysis by Eve Levavi Feinstein
Does the Bible force a woman to marry her rapist? by George Athas
What Does the Bible Say About Sexual Assault? by Katie McCoy presents a different view.
Note 52 on Deuteronomy 22 in the NET Bible also argues for a different view.
Likewise, Sandra Richter believes Deuteronomy 22:28-29 is mistranslated and that irresponsible seduction, rather than rape, is the scenario. Her 2021 paper “Rape in Israel’s World … and Ours” is here. Joe Misek summarises Dr Richter’s arguments that were given in a 2020 podcast here.
The Debasement of Dinah by Shawna Dolansky
Beauty, Marriage Motherhood and Ministry
Working Women in the New Testament
Bible Women with Spiritual Authority
The ‘Shame’ of the Unnamed Women of the Old Testament
A Sympathetic Look at Bathsheba
God on Divorce (Malachi 2:16)