Ketubot 45A

סוקלין אותה על פתח בית אביה, כלומר: ראו גידולים שגידלתם. באו לה עדים בבית אביה שזינתה בבית אביה ⁠— סוקלין אותה על פתח שער העיר. סרחה ולבסוף בגרה ⁠— תידון בחנק.

one stones her at the entrance to her father’s house, as though to say: See what you have brought up. If witnesses came to testify about her when she was in her father’s house, i.e., when she was betrothed, and testified that she committed adultery in her father’s house, one stones her at the entrance to the gate of the city. If she went astray and sinned when she was a young woman and subsequently reached majority, i.e., she became a grown woman, she is sentenced to strangulation, which is the punishment for a grown woman who committed adultery.

למימרא דכל היכא דאישתני גופא אישתני קטלא? ורמינהי: נערה המאורסה שזינתה, ומשבגרה הוציא עליה שם רע הוא אינו לוקה, ואינו נותן מאה סלע, היא וזוממיה מקדימין לבית הסקילה.

The Talmud asks with regard to this halakha: Is that to say that in any case where her body has changed after her sin, the manner in which she is put to death changes as well? The Talmud raises a contradiction from the following baraita: If there is a betrothed young woman who allegedly committed adultery, and after she reached majority she married and her husband defamed her, accusing her of having committed adultery during the period of betrothal, he is not flogged and does not give the 100 sela if she is proven innocent, as these punishments are limited to one who defames a young woman (Deuteronomy 22:19). However, if she is guilty, she and her conspiring witnesses are brought early in the morning to the place of stoning. This proves that although her body changed between the time of the sin and the time of her punishment, she is stoned nevertheless.