Deuteronômio 22
7 traduções · lido através de 12 tradições.
NCB · Nova Bíblia do Consenso
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Passagens controversas neste capítulo
- Deuteronômio 22 e a mulher violada
Deuteronômio 22:28–29 tem sido interpretado tanto como uma pena severa para o estupro quanto como uma proteção à vítima em uma sociedade patriarcal. O debate gira em torno do que a lei originalmente exigia e de como seus termos hebraicos devem ser traduzidos hoje.
No que as tradições concordam
Commentaries broadly affirm that Deuteronomy 22 outlines enduring moral principles, including the mandate to build a roof parapet as a perpetual obligation to proactively implement safety measures that preserve human life, and the explicit exoneration of assaulted betrothed women as establishing that victims of forced sexual violation incur no moral guilt. It is also broadly maintained that the laws forbidding mixed seeds, fabrics, and unequally yoked animals serve as allegorical warnings… Faça login para ler o consenso completo →
Aceito pela maioria, mas não por todas
- The mandate to construct a roof parapet establishes a perpetual moral obligation to proactively implement safety measures that preserve human life. (10 affirm)
- The laws forbidding mixed seeds, fabrics, and unequally yoked animals are allegorical warnings against spiritual syncretism, such as mixing truth with heresy or yoking believers with unbelievers. (7 affirm)
- The explicit exoneration of the betrothed woman assaulted in the field establishes the principle that victims of forced sexual violation incur no moral guilt, as culpability requires the consent of the will. (5 affirm)
Onde as tradições diferem
The prohibition against wearing the clothing of the opposite sex is an enduring moral law rooted in the creation order that forbids the blurring of gender distinctions.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
The prohibition against cross-dressing is an obsolete ancient boundary-maintenance law rather than a universally binding moral command.
catholic: DENY; orthodox: DENY; oriental-orthodox: QUALIFY; anglican: QUALIFY; reformed: DENY; baptist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY
The prohibitions against mixing seeds, yoking different animals, and blending fabrics are obsolete ceremonial laws no longer literally binding on believers.
catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: DENY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
The prohibition against mixing materials provides a continuing foundation for Christian nonconformity and the practice of plain dress.
catholic: DENY; anglican: DENY; baptist: DENY; methodist: DENY; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: DENY
The chapter's legal regulations regarding disputed virginity and the forced marriage of an unbetrothed victim to her assailant reflect obsolete patriarchal civil laws rather than enduring moral norms.
orthodox: DENY; anglican: AFFIRM; baptist: DENY; pentecostal: DENY; adventist: QUALIFY; restorationist: DENY
Como cada tradição interpreta
Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.
Catholic
Deuteronomy 22 presents a diverse collection of covenant stipulations that govern the everyday life of the Israelites. It mixes laws regarding neighborly charity (returning lost property, helping fallen beasts of burden), reverence for the natural order (prohibitions against cross-dressing, mixed seeds, mixed fabrics, and yoking different animals), and strict judicial legislation regulating sexual morality and marriage. A significant portion of the chapter establishes protocols for judging sexual offenses, placing a strong emphasis on virginity, the sanctity of the marital bond, and the crucial legal distinction between consensual sexual sin (adultery, fornication) and non-consensual rape, determined by the location of the act and the ability of the victim to cry out for help. Reception: The Catholic tradition, reading these laws through a moral and typological lens, distinguishes between the permanent moral principles and the temporary ceremonial precepts of the old law. Thomas Aquinas, in his 'Summa Theologica', categorizes the prohibitions against mixed fabrics, mixed seeds, and uneven yoking (verses 9-11) as ceremonial precepts meant to foster simplicity, prevent syncretism, and separate Israel from idolatrous nations. He interprets the command to build a roof parapet (verse 8) as a timeless moral precept rooted in the natural law's demand to protect human life. The chapter's treatment of sexual violence (verses 25-27) is foundational for Catholic moral theology regarding consent and the integrity of the will. Augustine of Hippo, in 'City of God', reflects extensively on the principle that the girl attacked in the field bears 'no sin worthy of death.' He uses this scriptural logic to defend the innocence of Christian virgins who were violated during the sack of Rome, establishing the enduring Catholic teaching that physical violation does not corrupt the soul if the will does not consent. The laws punishing adultery and false accusation (verses 13-22) are received as strict affirmations of truth-telling and the indissolubility and exclusivity of marriage, which the Church understands as elevated to a sacrament in the New Covenant.
Eastern Orthodox
In its original setting, Deuteronomy 22 presents a miscellany of covenantal stipulations designed to regulate community life and maintain cosmic and moral order in Israel. Verses 1-4 mandate active responsibility for a neighbor's lost or endangered property. Verse 5 strictly prohibits cross-dressing, enforcing created gender distinctions. Verses 6-12 provide seemingly disparate regulations—sparing the mother bird, building a roof parapet, forbidding the mixing of seeds, yoking of different animals, blending of fabrics, and mandating tassels—which collectively instill reverence for life, safety, and purity of kind. Verses 13-30 govern sexual ethics, fiercely protecting the sanctity of marriage and the honor of virginity while prescribing severe capital penalties for adultery, rape, and false accusation, with judgments varying based on betrothal status and location. Reception: The Eastern Orthodox tradition receives this chapter on both literal-canonical and allegorical levels. The prohibition against a man wearing women's clothing and vice versa (Deuteronomy 22:5) was taken up with literal seriousness by the canonical tradition. The Council in Trullo explicitly applied this verse to forbid cross-dressing in theatrical contexts and surviving pagan festivals, seeing it as a violation of the natural order established by God. Beyond the literal application, the patristic consensus reads the agricultural and textile prohibitions (Deuteronomy 22:9-11) spiritually. Theodoret of Cyrus views these laws as pedagogical, designed to teach Israel to avoid syncretism and the idolatrous practices of their neighbors. Clement of Alexandria reads the unequal yoking of the ox and the donkey (Deuteronomy 22:10) and the mixed fabrics (Deuteronomy 22:11) as an allegorical prohibition against mixing the faithful with unbelievers or blending divine truth with heretical falsehoods. The strict laws surrounding virginity (Deuteronomy 22:13-30) are viewed as Old Testament precursors to the profound value of chastity, a value the Church elevates in monasticism, while the lethal penalties are transmuted into the spiritual disciplines of excommunication and canonical penance.
Oriental Orthodox
The chapter outlines various Deuteronomic stipulations for covenant life in Israel. It addresses neighborly responsibility for lost or fallen property (vv. 1-4), maintains divinely ordered boundaries regarding gender (v. 5), agriculture (vv. 9-10), and fabrics (v. 11), requires reverence for life (vv. 6-7) and safety (v. 8), and establishes rigorous case laws concerning sexual purity, marriage rights, and the strict differentiation between consensual immorality and forced assault (vv. 13-30). Reception: The Oriental Orthodox tradition, relying heavily on the Alexandrian typological method, reads the agricultural and civil laws of this chapter as profound spiritual allegories. Cyril of Alexandria reads the command to rescue a neighbor's stray or fallen animal (vv. 1-4) as the pastoral duty to restore the spiritually wandering and lift up those burdened by the weight of sin. Similarly, Cyril interprets the prohibitions against mixed seeds, mixed fabrics, and plowing with an ox and a donkey (vv. 9-11) as warnings against spiritual syncretism—specifically, the 'unequal yoke' of mixing the clean (believers and orthodox faith) with the unclean (unbelievers and heresy). The prohibition regarding gendered clothing (v. 5) has a complex reception. While canonical tradition enforces it for societal order, Coptic and Syriac ascetic hagiography praises female saints who wore male monastic habits. This creates a theological paradigm where the 'abomination' is understood as deception for carnal purposes, whereas adopting male garb for extreme asceticism is viewed as transcending earthly gender to attain the 'angelic life.'
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WEB · World English Bible
1You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. 2If your brother isn’t near to you, or if you don’t know him, then you shall bring it home to your house, and it shall be with you until your brother comes looking for it, and you shall restore it to him. 3So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has lost and you have found. You may not hide yourself. 4You shall not see your brother’s donkey or his ox fallen down by the way, and hide yourself from them. You shall surely help him to lift them up again. 5A woman shall not wear men’s clothing, neither shall a man put on women’s clothing; for whoever does these things is an abomination to Yahweh your God. 6If you come across a bird’s nest on the way, in any tree or on the ground, with young ones or eggs, and the hen sitting on the young, or on the eggs, you shall not take the hen with the young. 7You shall surely let the hen go, but the young you may take for yourself, that it may be well with you, and that you may prolong your days. 8When you build a new house, then you shall make a railing around your roof, so that you don’t bring blood on your house if anyone falls from there. 9You shall not sow your vineyard with two kinds of seed, lest all the fruit be defiled, the seed which you have sown, and the increase of the vineyard. 10You shall not plow with an ox and a donkey together. 11You shall not wear clothes of wool and linen woven together. 12You shall make yourselves fringes on the four corners of your cloak with which you cover yourself. 13If any man takes a wife, and goes in to her, hates her, 14accuses her of shameful things, gives her a bad name, and says, “I took this woman, and when I came near to her, I didn’t find in her the tokens of virginity;” 15then the young lady’s father and mother shall take and bring the tokens of the young lady’s virginity to the elders of the city in the gate. 16The young lady’s father shall tell the elders, “I gave my daughter to this man as his wife, and he hates her. 17Behold, he has accused her of shameful things, saying, ‘I didn’t find in your daughter the tokens of virginity;’ and yet these are the tokens of my daughter’s virginity.” They shall spread the cloth before the elders of the city. 18The elders of that city shall take the man and chastise him. 19They shall fine him one hundred shekels of silver, and give them to the father of the young lady, because he has given a bad name to a virgin of Israel. She shall be his wife. He may not put her away all his days. 20But if this thing is true, that the tokens of virginity were not found in the young lady, 21then they shall bring out the young lady to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done folly in Israel, to play the prostitute in her father’s house. So you shall remove the evil from among you. 22If a man is found lying with a woman married to a husband, then they shall both die, the man who lay with the woman and the woman. So you shall remove the evil from Israel. 23If there is a young lady who is a virgin pledged to be married to a husband, and a man finds her in the city, and lies with her, 24then you shall bring them both out to the gate of that city, and you shall stone them to death with stones; the lady, because she didn’t cry, being in the city; and the man, because he has humbled his neighbor’s wife. So you shall remove the evil from among you. 25But if the man finds the lady who is pledged to be married in the field, and the man forces her and lies with her, then only the man who lay with her shall die; 26but to the lady you shall do nothing. There is in the lady no sin worthy of death; for as when a man rises against his neighbor and kills him, even so is this matter; 27for he found her in the field, the pledged to be married lady cried, and there was no one to save her. 28If a man finds a lady who is a virgin, who is not pledged to be married, grabs her and lies with her, and they are found, 29then the man who lay with her shall give to the lady’s father fifty shekels of silver. She shall be his wife, because he has humbled her. He may not put her away all his days. 30A man shall not take his father’s wife, and shall not uncover his father’s skirt.
KJV · King James Version
1Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. 2And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. 3In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself. 4Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again. 5The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. 6If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: 7But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. 8When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. 9Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled. 10Thou shalt not plow with an ox and an ass together. 11Thou shalt not wear a garment of divers sorts, as of woollen and linen together. 12Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself. 13If any man take a wife, and go in unto her, and hate her, 14And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid: 15Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate: 16And the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her; 17And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter’s virginity. And they shall spread the cloth before the elders of the city. 18And the elders of that city shall take that man and chastise him; 19And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days. 20But if this thing be true, and the tokens of virginity be not found for the damsel: 21Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you. 22If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. 23If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; 24Then 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 neighbour’s wife: so thou shalt put away evil from among you. 25But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: 26But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: 27For he found her in the field, and the betrothed damsel cried, and there was none to save her. 28If 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; 29Then 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. 30A man shall not take his father’s wife, nor discover his father’s skirt.
Mais 5 traduções para comparar, lado a lado.
Faça login para comparar todas as 7 →Diferenças que mudam o sentido (69)
- v1 [grammatical]: (vv 1, 6, 9, 10, 11) archaic vs modern formulation of the imperative verb — “Thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You shall” (WEB) vs “dost” (YLT)
- v1 [stylistic]: phrasing of returning or restoring the animal — “again unto thy” (KJV, ASV) vs “back to” (YLT, DRC) vs “to your” (WEB) vs “back” (DARBY) vs “to” (WEBSTER)
- v2 [grammatical]: (vv 2, 9) archaic vs modern possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
- v2 [grammatical]: tense and number of the pronoun referring to the found item — “it shall be” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath been” (YLT) vs “they” (DRC)
- v2 [stylistic]: archaic vs modern phrasing for duration — “thee until thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you your” (WEB) vs “till” (YLT)
- v3 [interpretive]: literal hiding oneself vs idiom for neglecting or ignoring — “hide thyself” (KJV, ASV, DARBY, WEBSTER) vs “yourself” (WEB) vs “able to” (YLT) vs “as pertaining to another” (DRC)
- v4 [grammatical]: negative imperative vs conditional formulation — “Thou shalt not” (KJV, ASV, DARBY, WEBSTER) vs “You shall” (WEB) vs “dost” (YLT) vs “If” (DRC)
- v4 [lexical]: specific beast of burden and phrasing of possession — “thy brother’s ass” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your donkey” (WEB) vs “the of thy brother” (YLT)
- v6 [stylistic]: preposition choice (on vs upon) — “on” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “upon” (DARBY)
- v6 [lexical]: term for a mother bird — “dam” (KJV, ASV, DARBY, WEBSTER, DRC) vs “hen” (WEB) vs “mother” (YLT)
- v6 [lexical]: noun vs pronoun and word choice for the mother bird — “the dam” (KJV, ASV, DARBY, WEBSTER) vs “hen” (WEB) vs “mother” (YLT) vs “her” (DRC)
- v6 [grammatical]: (vv 6, 9) definite article vs possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “her” (DRC)
- v7 [grammatical]: archaic vs modern second-person pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
- v8 [grammatical]: (vv 8, 16, 28) archaic vs modern verb form — “thou buildest” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you build” (WEB)
- v8 [lexical]: term for a roof barrier or wall — “battlement for thy” (KJV, ASV, WEBSTER) vs “railing around your” (WEB) vs “parapet to” (YLT) vs “parapet” (DARBY) vs “to the” (DRC)
- v8 [grammatical]: phrasing of the purpose or result clause — “that thou bring not” (KJV, ASV, DARBY) vs “so you don’t” (WEB) vs “and dost put” (YLT) vs “mayest bring” (WEBSTER) vs “round about lest” (DRC)
- v8 [grammatical]: prepositional phrasing for bringing bloodguilt — “thy” (ASV, DARBY, WEBSTER) vs “on your” (WEB) vs “upon thine” (KJV) vs “on thy” (YLT) vs “be shed in thy” (DRC)
- v9 [lexical]: translation of the prohibition against mixed seed — “divers seeds” (KJV, WEBSTER, DRC) vs “two kinds of seed” (WEB, ASV) vs “things” (YLT) vs “seed of two sorts” (DARBY)
- v9 [grammatical]: archaic vs modern verb form for sowing — “thou hast sown” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have” (WEB) vs “dost sow” (YLT)
- v9 [lexical]: term for the vineyard's yield — “increase” (WEB, ASV, YLT) vs “fruit” (KJV, WEBSTER, DRC) vs “produce” (DARBY)
- v10 [lexical]: word choice for the beast of burden — “an ass” (KJV, ASV, DARBY, WEBSTER, DRC) vs “a donkey” (WEB) vs “with” (YLT)
- v12 [grammatical]: formulation of the imperative for making fringes — “Thou shalt” (KJV, ASV, WEBSTER, DRC) vs “You shall” (WEB) vs “Fringes dost” (YLT) vs “Tassels thou” (DARBY)
- v12 [lexical]: translation of the garment adornments and prepositions — “thee fringes upon” (KJV, ASV, WEBSTER) vs “yourselves on” (WEB) vs “to on” (YLT) vs “on” (DARBY) vs “strings in” (DRC)
- v12 [lexical]: term for the edges or extremities of the garment — “corners” (WEB, DARBY, DRC) vs “quarters” (KJV, WEBSTER) vs “borders” (ASV) vs “skirts” (YLT)
- v13 [grammatical]: (vv 13, 23) formulation of the conditional clause — “If any” (WEB, KJV, ASV, WEBSTER) vs “a” (DARBY, DRC) vs “When a” (YLT)
- v13 [lexical]: word choice for marrying or taking a wife — “take” (KJV, ASV, DARBY) vs “takes” (WEB) vs “taketh” (YLT) vs “shall” (WEBSTER) vs “marry” (DRC)
- v14 [interpretive]: phrasing of the idiom for sexual intimacy — “when I came to” (KJV, WEBSTER) vs “near” (WEB) vs “nigh” (ASV) vs “draw near unto” (YLT) vs “in unto” (DARBY) vs “going in” (DRC)
- v15 [grammatical]: sentence structure introducing the parents' action — “Then shall the” (KJV, ASV, DARBY, WEBSTER) vs “young lady’s” (WEB) vs “hath” (YLT) vs “Her” (DRC)
- v15 [grammatical]: auxiliary verb and tense — “take” (KJV, ASV, DARBY, WEBSTER) vs “shall” (WEB) vs “taken” (YLT) vs “shall her” (DRC)
- v15 [stylistic]: preposition vs genitive phrase — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY) vs “of the damsel” (YLT)
- v15 [lexical]: (vv 15, 17, 18) term for city leaders — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ancients” (DRC)
- v16 [stylistic]: preposition choice — “unto” (KJV, ASV, DARBY, DRC) vs “to” (WEB, WEBSTER) vs “I have given to” (YLT)
- v16 [grammatical]: preposition indicating status or role — “to” (KJV, ASV, DRC) vs “for a” (YLT, WEBSTER) vs “as his” (WEB) vs “as” (DARBY)
- v17 [grammatical]: phrasing of the negative discovery — “found not thy” (KJV, DARBY, WEBSTER, DRC) vs “didn’t find in your” (WEB) vs “in” (ASV) vs “have found to” (YLT)
- v17 [interpretive]: translating the evidence or state of virginity — “the tokens of virginity” (WEB, ASV) vs “a maid” (KJV, WEBSTER) vs “virgin” (DARBY, DRC) vs “tokens of virginity” (YLT)
- v17 [lexical]: term for the item of clothing or fabric spread out — “cloth” (WEB, KJV, DARBY, WEBSTER, DRC) vs “garment” (ASV, YLT)
- v18 [grammatical]: verb tense and article usage — “the” (WEB, ASV, DARBY) vs “shall take that” (KJV, WEBSTER, DRC) vs “have taken the” (YLT)
- v18 [lexical]: term for physical punishment — “chastise” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “beat” (DRC)
- v19 [lexical]: term for imposing a financial penalty — “fine” (WEB, ASV, DARBY) vs “And they shall amerce” (KJV, WEBSTER) vs “fined” (YLT) vs “Condemning” (DRC)
- v19 [grammatical]: numbering or prepositional phrasing — “a” (ASV, YLT, DARBY, WEBSTER) vs “one” (WEB) vs “in an” (KJV) vs “besides a” (DRC)
- v19 [grammatical]: (vv 19, 20) preposition choice — “of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “in” (DARBY)
- v19 [grammatical]: verb mood and conjunction — “he may” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is” (YLT) vs “and” (DRC)
- v19 [grammatical]: (vv 19, 29) possessive pronoun vs definite article — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
- v20 [grammatical]: verb form and tense — “be” (KJV, WEBSTER, DRC) vs “were” (WEB, ASV) vs “have” (YLT) vs “hath” (DARBY)
- v20 [lexical]: (vv 20, 24) term for a young woman — “damsel” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “young lady” (WEB)
- v21 [grammatical]: verb tense and word choice for bringing her out — “shall bring” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have brought” (YLT) vs “cast her” (DRC)
- v21 [grammatical]: phrasing and prepositions for the young woman — “the damsel to” (KJV, ASV, WEBSTER) vs “unto” (YLT, DARBY) vs “young lady” (WEB) vs “of” (DRC)
- v21 [lexical]: term for the house's entrance — “door” (WEB, KJV, ASV, WEBSTER) vs “opening” (YLT) vs “entrance” (DARBY) vs “doors” (DRC)
- v21 [grammatical]: pronoun vs definite article — “her” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
- v21 [interpretive]: translating the term for disgraceful or wicked conduct — “hath wrought folly” (KJV, ASV, WEBSTER) vs “has done” (WEB) vs “done” (YLT) vs “infamy” (DARBY) vs “done a wicked thing” (DRC)
- v21 [lexical]: term for committing sexual immorality — “to play the whore” (KJV, DRC) vs “prostitute” (WEB) vs “harlot” (ASV) vs “go a-whoring” (YLT) vs “committing fornication” (DARBY) vs “be guilty of lewdness” (WEBSTER)
- v22 [grammatical]: verb tense and phrasing — “be found lying” (KJV, ASV, DARBY) vs “is” (WEB, YLT) vs “shall” (WEBSTER) vs “lie” (DRC)
- v22 [interpretive]: specifying the parties involved in adultery — “woman and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “also” (YLT) vs “adulterer” (DRC)
- v22 [stylistic]: phrasing of removing evil — “from” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thing out of” (YLT) vs “out of” (DRC)
- v23 [grammatical]: phrasing of a man discovering her — “a man find” (KJV, ASV, DARBY) vs “finds” (WEB) vs “hath found” (YLT) vs “shall” (WEBSTER) vs “some one” (DRC)
- v23 [grammatical]: archaic vs modern verb form for lying with — “lie” (KJV, ASV, DARBY, WEBSTER, DRC) vs “lies” (WEB) vs “lain” (YLT)
- v24 [grammatical]: phrasing of the plural imperative — “Then ye shall bring” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “have brought” (YLT) vs “Thou shalt” (DRC)
- v24 [stylistic]: preposition choice (unto vs to) — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER, DRC)
- v24 [grammatical]: archaic vs modern phrasing of the negative verb — “cried not” (KJV, ASV, DARBY, WEBSTER) vs “didn’t cry” (WEB) vs “hath cried” (YLT) vs “out” (DRC)
- v25 [grammatical]: definite vs indefinite article — “a” (KJV, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV) vs “in field the” (YLT)
- v25 [lexical]: translation of seizing or forcing — “the man force” (KJV, ASV, DARBY) vs “forces” (WEB) vs “hath laid hold on” (YLT) vs “shall” (WEBSTER) vs “taking hold of” (DRC)
- v26 [lexical]: translation of rising up against or robbing — “man riseth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “rises” (WEB) vs “robber” (DRC)
- v26 [lexical]: word choice for fellow man (neighbor vs brother) — “neighbor” (WEB, ASV, WEBSTER) vs “neighbour” (KJV, YLT, DARBY) vs “brother” (DRC)
- v26 [lexical]: word choice for killing or murdering — “slayeth him even” (KJV, ASV, WEBSTER) vs “kills” (WEB) vs “hath murdered the life” (YLT) vs “murdereth” (DARBY) vs “taketh away his life” (DRC)
- v28 [grammatical]: relative pronoun choice — “who” (WEB, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV) vs “that” (ASV)
- v29 [grammatical]: phrasing of giving the silver — “to” (WEB, WEBSTER, DRC) vs “shall give unto” (KJV, ASV, DARBY) vs “given to” (YLT)
- v30 [grammatical]: phrasing of the negative command — “A” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “No” (DRC)
- v30 [interpretive]: translating the idiom for sexual relations — “and shall not uncover” (WEB, ASV) vs “nor discover” (KJV, WEBSTER) vs “uncover” (YLT, DARBY) vs “remove” (DRC)
- v30 [lexical]: translation of the garment edge or covering — “father’s skirt” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “covering” (DRC)
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Texto original. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text (Westminster Leningrad Codex tradition, as provided)
Nomes divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.
Também consultadas, mas não contadas no consenso
Academic textual-historical analysis
Deuteronomy 22 comprises a diverse collection of apodictic and casuistic laws. Form-critically, verses 1-12 consist largely of miscellaneous apodictic prohibitions and commands, some of which adapt earlier material from the Covenant Code (e.g., vv. 1-4 expand on Exodus 23:4-5 regarding stray animals). These commands reflect thematic clustering around animal welfare, boundary maintenance (v. 5 against cross-dressing; vv. 9-11 against mixing seeds, plowing animals, and fabrics, known as kilayim), and humanitarian safeguards (the mother bird in vv. 6-7, the roof parapet in v. 8). The second half of the chapter (vv. 13-29) shifts to a cohesive block of casuistic (case) law concerning sexual purity, marriage, and family honor. These laws address a husband's slander of his bride (vv. 13-21), adultery (v. 22), the rape or seduction of a betrothed virgin in varying locations (vv. 23-27), and the rape of an unbetrothed virgin (vv. 28-29). The chapter concludes (v. 30; MT 23:1) with a prohibition against incest. Philologically, the precise nature of the 'tokens of virginity' (betulim) in verse 15 remains debated, with interpretations ranging from hymeneal blood on a wedding sheet to evidence of menstruation proving the bride was not already pregnant.
Jewish interpretation
The text presents a collection of civil, ritual, and family laws aimed at maintaining holiness, order, and mutual responsibility within the Israelite community. It moves from the duty to protect a neighbor's property and animals to maintaining distinct boundaries in the natural and social order (gendered clothing, mixed seeds, mixed fabrics), and finally to a detailed code of sexual ethics and marital justice, addressing defamation, adultery, and rape.
Latter-day Saint
In its immediate Mosaic context, Deuteronomy 22 establishes practical, moral, and boundaries-based laws for Israelite society. It begins with neighborly obligations regarding lost property and fallen animals (vv. 1-4), enforces distinctions in dress between sexes (v. 5), provides rules for taking a bird's nest (vv. 6-7), and mandates physical safety measures for new homes (v. 8). It then outlines purity laws prohibiting the mixing of seeds, plowing animals, and fabrics, along with the requirement for tassels (vv. 9-12). The chapter concludes with stringent regulations and severe penalties concerning sexual morality, carefully distinguishing between false accusations of premarital unchastity (vv. 13-21), consensual adultery (v. 22), consensual fornication (vv. 23-24, 28-29), and forced sexual assault, explicitly exonerating the victim in cases of rape (vv. 25-27).
Jehovah's Witnesses
Deuteronomy 22 provides a collection of civic, agricultural, and moral regulations for the Israelites. It mandates active care for a neighbor's lost property and burdened animals, enforces distinct boundaries between the sexes and natural kinds (prohibiting cross-dressing and mixed seeds, plowing animals, or fabrics), and establishes safety protocols, such as building a roof parapet to prevent accidental death. The chapter concludes with rigorous judicial procedures regarding sexual purity, marriage rights, adultery, and rape, particularly distinguishing between consensual illicit sex and forced assault based on whether a betrothed woman cried out for help.
Escolhas de tradução feitas pela NCB (110)
- v1: You shall not — Uses standard modern imperative phrasing.
- v1: to your — Updates archaic prepositions to contemporary dignified English.
- v1: returning you shall return them — Preserves the source text's emphatic cognate construction.
- v1: your brother / to your brother — Retains the exact repetition of the fraternal designation.
- v2: your — Updates archaic possessive pronoun.
- v2: it shall be — Properly reflects the singular verb in English syntax.
- v2: with you until your — Updates archaic phrasing for duration naturally.
- v2: your brother — Retains the exact repetition of the phrase.
- v3: and so you shall do — Preserves the threefold repetition of the procedural command.
- v3: lost thing ... which is lost — Preserves the cognate construction linking the noun and verb.
- v3: hide yourself — Reflects a literal reading of the reflexive Hebrew verb over a modern idiom.
- v4: You shall not — Modernizes the negative command.
- v4: your donkey — Updates the lexical referent for the beast of burden.
- v4: you shall not see ... and hide yourself from them — Preserves the refrain reflecting verse 1 exactly.
- v4: raising you shall raise them up — Preserves the emphatic cognate infinitive construction.
- v5: A man's item shall not be on a woman, and a man shall not put on a woman's garment — Retains the literal source expression neutrally without resolving the disputed scope, as the text is disputed among traditions.
- v5: the LORD your God — Standardizes the rendering of the divine names according to the provided map.
- v5: man's item on a woman ... man shall put on a woman's garment — Preserves the structural chiasm of the prohibited exchanges.
- v6: on — Uses a contemporary dignified preposition.
- v6: mother — Chooses common English equivalent over archaic terminology.
- v6: the mother — Retains the explicit noun of the Hebrew text.
- v6: the — Retains the Hebrew definite article without converting to possession.
- v6: chicks or eggs ... on the chicks or on the eggs — Preserves the exact repetition of the nest contents.
- v7: you — Modernizes the second-person pronoun.
- v7: sending you shall send away — Preserves the emphatic cognate infinitive construction.
- v8: you build — Updates archaic verbal ending.
- v8: parapet — Translates the architectural feature precisely.
- v8: and you shall not place — Renders the negative command exactly as worded in the original.
- v8: on your — Reflects the literal prepositional construction for assigning liability.
- v8: the faller falls — Preserves the cognate construction of the verb and participle.
- v9: two kinds — Translates the technical term kilayim specifically and accurately.
- v9: you sow — Translates the imperfect verb literally.
- v9: yield — Renders the noun for agricultural output directly.
- v9: You shall not sow your vineyard with two kinds — Deliberately translates the agricultural commands neutrally, preserving the literal wording while leaving its enduring application disputed among traditions.
- v9: you shall sow ... the seed which you sow — Preserves the cognate connection between the action and the seed.
- v10: a donkey — Updates archaic term to standard modern animal designation.
- v10: together — Retains the explicit particle indicating simultaneous yoking.
- v11: together — Retains the exact repetition of the particle from the prior verse.
- v12: You shall — Uses standard modern imperative phrasing.
- v12: Twisted cords you shall make for yourself on — Renders the specific term for twisted threads rather than general fringes.
- v12: corners — Translates the term for extremities directly.
- v12: your covering which you cover with — Preserves the cognate formulation regarding the garment.
- v13: If a — Formulates the conditional case neutrally.
- v13: takes — Maintains the literal Hebrew verb denoting acquisition.
- v13: a woman — Retains the exact indefinite article pattern of the source text.
- v14: drew near to — Reflects the spatial literalism of the Hebrew idiom for sexual intimacy without flattening the expression.
- v14: deeds of words — Preserves the unique cognate formulation of the accusation.
- v15: and ... shall — Reflects the simple conjunction structure of the Hebrew.
- v15: shall take — Provides correct future/jussive auxiliary.
- v15: of — Uses standard English preposition to denote relation.
- v15: elders — Employs the universally accepted term for civic leaders.
- v15: elders of the city to the gate — Preserves the definite article sequence designating the location.
- v15: bring out the tokens of virginity — Retains the concrete legal framing of the text, as its enduring application is disputed among traditions.
- v16: to — Uses current prepositional phrasing.
- v16: as a — Conveys the preposition indicating status accurately.
- v16: to this man — Retains the demonstrative framing.
- v17: did not find in your — Applies standard modern sentence formulation for the negative.
- v17: the tokens of virginity — Translates the abstract plural noun literally rather than interpreting it as a personal state.
- v17: garment — Maintains consistency with the lexical term used elsewhere.
- v17: and look — Translates the interjection without relying on the archaic 'behold'.
- v17: deeds of words — Preserves the exact repetition of the accusation phrasing.
- v18: the — Uses the appropriate definite article sequence.
- v18: discipline — Uses a precise term for corporeal instruction.
- v18: that city — Retains the specific demonstrative adjective.
- v19: fine — Applies the clear modern legal equivalent.
- v19: one — Translates the number distinctly.
- v19: of — Selects appropriate modern preposition.
- v19: he is able — Follows the direct literal capability expressed by the verb.
- v19: his — Retains the specific possessive marker.
- v19: he is not able all his days — Preserves the precise literal refrain, noting missing objects in source text.
- v19: brought out a bad name — Maintains the literal idiomatic wordplay linking action and result.
- v20: were — Applies correct plural past tense.
- v20: unexpressed in source — Follows the provided Hebrew text exactly which omits the object here.
- v20: this thing — Retains the demonstrative reference.
- v21: shall bring — Maintains straightforward future/jussive sequence.
- v21: to — Employs modern spatial preposition.
- v21: doorway — Uses accurate term for the architectural threshold.
- v21: her — Translates the implied possessive suffix natural to English.
- v21: done a folly — Provides a direct noun equivalent for nebalah without generalizing the disgrace.
- v21: to commit fornication — Selects contemporary accurate equivalent for the sexual infraction.
- v21: and you shall purge the evil from your midst — Preserves the precise literal rendering of the judicial refrain.
- v22: is found lying — Updates conditional structure naturally.
- v22: the woman — Retains the straightforward identification of the female party over interpretive theological terms.
- v22: from — Uses standard preposition.
- v22: mastered of a master — Preserves the internal cognate structure describing the marital state.
- v22: and you shall purge the evil from Israel — Preserves the modified form of the judicial refrain.
- v23: finds — Uses straightforward contemporary present conditional.
- v23: lies — Translates verbal form correctly in current syntax.
- v23: a man ... a virgin — Retains explicit singular subjects before numerical shifts in context.
- v24: you shall bring — Modernizes the plural pronoun sequence.
- v24: to — Updates archaic preposition.
- v24: did not cry — Avoids contractions for a dignified register.
- v24: that city — Retains demonstrative identifier.
- v24: and you shall purge the evil from your midst — Preserves exact refrain structure.
- v25: the — Follows the explicit definite marker.
- v25: seizes — Captures the intense physical act neutrally without preempting interpretation.
- v25: and lies with her ... lay with her — Preserves explicit repetition in tracking sequence of events.
- v26: rises — Modernizes the verbal form.
- v26: neighbor — Applies standard American spelling for social equivalent.
- v26: murders him a soul — Preserves literal grammatical rendering denoting mortal termination.
- v26: this thing — Preserves closing demonstrative summation.
- v27: and there is no — Retains clear existential particle indicating isolation.
- v28: who — Modernizes relative pronoun for a person.
- v28: man ... virgin ... and they are found — Documents the precise shift from individual actors to plural discovery.
- v29: shall give to — Employs standard future legal obligation formulation.
- v29: he is not able all his days — Preserves exact refrain formula accounting for source expression gap.
- v30: A — Maintains identical syntax to previous commands.
- v30: and shall not uncover — Adheres to the literal Hebrew idiom for sexual relations.
- v30: father's skirt — Translates the anatomical/clothing boundary idiom faithfully.
- v30: his father ... his father — Preserves exact twofold repetition underlining familial proximity.
Limites que vale a pena conhecer
- This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
- The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
- The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
- The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
- One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
- The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
- Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
- The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.
Ver todo o processo passo a passo → · Gerado por IA em Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)