bible allows the rapist to marry his victim!

If a man rapes a 12 year old he gets to marry her providing he pays 50 shekels to the father!

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This disturbing command is found in the book of Deuteronomy also known as the Torah which Jews and Christian revere. 

Now if you read the english translation of this verse you've never find 12 year old in it, Rather you'll find "a virgin" or a Virgin women'. This is a gross mistranslation of the Hebrew text the actual meaning can be found only when you read the Hebrew text and translate it accurately. One may wonder why wouldn't the KJV or any english translators not accurately translate it when over verses or passages are correct?

The only reason for that is EMBARRASSMENT, if they accurately translates this verse then the bible will be exposed for its mistreatment towards young girls. Just for the records there are many many other verses which haven't been accurately translates deliberately due to the same reason. Let use expose this verse and show how  a 12 year old girl if raped gets to marry het rapist.

"If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days.(Deuteronomy 22:28-29)

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The above passage in Hebrew clearly  says  if a man rapes a 12 year old girl. How do we know that because  The Hebrew text used for girl is   נַעֲרָה  naarah (nah-ar-aw'). The word naara means up to 12 years old below are confirmation by biblical scholars :

Cornelia B. Horn Professor of early Christianity, and John W. Martens professor of theology at the University of St. Thomas in Minnesota:

“The dividing line for the marriage of girls becomes clearer in m. Yebamoth 6:10. That passage states that a High Priest was not to marry a bogeret (a girl who had reached the age of maturity), but only one younger than that. The bogeret, defined by commentators as a girl of twelve and a half years of age, was set apart in m. Ketuboth 3:8 from the Katanah (less than twelve years and a day) and the na’arah (a girl twelve years and a day). M. Niddah 5:7 schematizes the stages of a girl’s life in much the same manner. The stages of childhood are compared to three stages of the ripening process of a fig. The Mishnah distinguishes between an undeveloped fig, corresponding to the yaldut, the period from three to twelve years; a ripening fig, which indicates THE NA’ARAH, WHO IS NO OLDER THAN TWELVE YEARS AND A DAY; and the ripe fig, representing the bogeret, who is no older than twelve and a half years. These ages are clearly associated with physical sexual maturity, and the concern over what constitutes a ‘pure’ marriage for different groups in Judaism, principally along the line of division between priest or Levite and layman.” (“Let the Children Come To Me”, Childhood and Children in Early Christianity [The Catholic University of America Press, Washington, D.C., 2009] by Cornelia B. Horn and John W. Martens, page 11)

Mary F. Foskett Wake Forest Kahle Professor of Religion, her studies are the New Testament, she says the word ‘Na’arah’ refers to someone who is twelve and a half years old:

“Prescriptions concerning bride-price reveal that virgin females were afforded a higher value than females who were presumed to be sexually experienced. They also provide us with a glimpse of how the Mishnah often understands the place of minor daughters. According to M. Nid. 5/7 and M. Qid. 2.1, a father can claim the fruit of his minor daughter’s labor, annul her vows, and arrange her marriage.
Upon reaching the age of twelve and one-half, however, a daughter no longer remains subject to her father’s dominion (M. Nid. 5.7). She either passes the jurisdiction of her betrothed (or spouse) gains legal autonomy. Given the norm of marriage that permeates the Mishnah, the latter case was likely expected to remain in the minority. Ideally, minor daughters were both constrained by patriarchal authority and attributed sexual and reproductive power. As Wegner observes,

‘the young girl possesses one salient characteristic: she is a sexual chattel. Nearly all references to the girl-child under twelve (qetannah) or THE PUBESCENT GIRL BETWEEN TWELVE AND TWELVE AND ONE-HALF YEARS (NAARAH) – unlike references to minor sons- speak directly or indirectly of her sexuality, with particular emphasis on her virginity.’” (A Virgin Conceived: Mary and Classical Representations of Virginity [Indian University Press, Bloomington & Indianapolis, 2002] by Mary F. Foskett page 48)

Professor Rachel Adler:

“During this period, all marriages of young girls were arranged by a father or a guardian. Our Mishnah applies to girls in the category of qetanah, a minor under the age of twelve, or in the CATEGORY OF NA’ARAH, BETWEEN TWELVE AND TWELVE-AND-A-HALF YEARS, WHEN THEY ARE PRESUMED TO BE ENTERING puberty. This period seems to have been when most girls were married. A young woman over twelve-and-a-half, a bogeret, had to consent to the marriage and herself received the espousal money and the monetary settelement in her Ketubah in the event of divorce or the husband’s death. Because a qetana or a na’arah would, most likely, have returned to her father’s house, he received the Ketubah money. If married as a qetana or na’arah, but adult at the time of divorce or the husband’s death, she received the sum herself.” (Islamic and Jewish Legal Reasoning: Encountering Our Legal Other [edited by Anver Emon, 2016] by Rachel Adler, page 40)

Rabbi Yissachar Dov Rubin:

“The Talmud (Yoma 2a) notes that the Kohen gadol would take a new wife before beginning the Yom Kippur service so that he might fulfill the obligation of achieving atonement for his household. Rav Yaakov Meir Biderman, son-in-law of the Sfas Emes, poses the following question. One one hand, we find (Yevamos 59a) an opinion that maintains that the Kohen gadol could marry only a NA’ARAH [A GIRL BETWEEN THE AGES OF TWELVE AND TWELVE AND A HALF]. On the other hand, we find (Shabbos 89b) that a girl under the age of twenty is not considered to punishable. How was it possible for the Kohen gadol to atone for someone who was not culpable.” (Talelei Oros: The Parashah Anthology – Vayikra / Leviticus, selected and compiled by Rabbi Yissachar Dov Rubin [Adapted into English by Rabbi David Landesman, 1997], page 178)

And:

“NA’ARAH
A girl between the ages of twelve years and one day and twelve and a half years plus one day.” (The Gospel of the Nazirenes [B’nai Ysrael Ha’Derech, Netzari Faith, 2015] by Rav Yaakov Bar Yosef

Professor Judith Romney Wegner:

“12. Mishnaic law, ‘adult daughter’ (bogeret) means one who has reached the age of twelve-and-a-half years and a day. Between the AGES OF TWELVE AND TWELVE-AND-A-HALF she is a ‘maiden’ (NA’ARAH), liable to keep precepts of Torah but not yet emancipated. Unless married off by her father during this six-month period (as normally happens), she will acquire full autonomy at the end of it.” (Jewish Women in Historical Perspective [Second edition: Wayne State University Press, Detroit, 1998] by Judith Romney Wegner, page 95)

Anglican Priest Herbert Danby:

“1. Cf. Arak. 3:4.
2.Cf. B. K. 8:1.
3. The fifty shekels enjoined in Deut. 22:29.
4. Less than twelve years old.
5. Her father may sell her as a slave.
6. By her violator or seducer.
7. Heb. NAARAH, AGED TWELVE TO TWELVE AND A HALF.
8. Heb. Bogereth, more than twelve and a half.” (The Mishnah: Translated from the Hebrew with Introduction and Brief Explanatory Notes [Hendrickson Publishers Marketing, LLC, 2011] by Herbert Danby, page 249)

Sufficient evidence prove that naara means 12 years. How do Christians swallow this !

Thanks to Kaleef K. Karim for his research and reference from discover the truth 

Interesting, the reading for Deuteronomy 22:28 in the manuscript has a different reading to what you find in the printed text.  

The text in Leningrad Codex Folio 112v reads as "if a man finds a 'boy' who is a virgin" the Hebrew reads "naar" boy (masculine) not "naar'ah" female (feminine). What is the text trying to say? Is it promoting homosexuality?

 

Either way the rapist wins. Exodus 22:15-16 gives a ruling to the rapist same as Deuteronomy 22:28-29, this time with a slight leniency. In Exodus, the father decides whether he should marry his daughter to him, but still has to pay 50 shekels. in Deuteronomy he has to marry her. The only difference between the two ruling is, one you marry her the other the father decides whether you marry her or not. It's monetary charge imposed upon the individual who is charged for rape.

The rapist drinks from his vessel (Talmud Ketubot 39a) [atzitzo], i.e., marries the woman he raped, perforce, and the seducer, if he wishes to release her, he releases her.

The mishna clarifies: How does the rapist drink from his vessel? Even if the woman he raped is lame, even if she is blind, and even if she is afflicted with boils, he is obligated to marry her and may not divorce her. However, if a matter of licentiousness is found in her, e.g., if she committed adultery, or if she is unfit to enter the Jewish people, e.g., if she is a mamzeret, he is not permitted to sustain her as his wife, as it is stated: “And to him she shall be as a wife” (Deuteronomy 22:29), from which it is inferred that she must be a woman who is legally suitable for him.

GEMARA: The mishna taught that a rapist pays for the pain that he caused. The Gemara asks: For what pain is he obligated to pay? Shmuel’s father said: It is for the pain that he caused when he slammed her onto the ground while raping her. Rabbi Zeira strongly objects to this: But if what you say is so, if he slammed her onto silk, so too is the halakha that he is exempt from payment for pain? And if you say indeed that it is so, but isn’t it taught in a baraita that Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: A rapist does not pay for the pain due to the fact (Talmud Ketubot 39a)

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Any place where there is sale by a father of his minor daughter as a Hebrew maidservant, there is no fine if she is raped. And any place where there is a fine, when a young woman is raped; there is no sale by the father. The Gemara specifies: A minor is subject to sale by her father, and she is not entitled to a fine if she is raped. A young woman is entitled to a fine if she is raped and is not subject to sale. A grown woman is neither subject to sale nor entitled to a fine. (Mishnah Ketubot 3.8)

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The rapist drinks from his vessel (Talmud Ketubot 39a)