And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;
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EXPOSITORY (ENGLISH BIBLE)Proverbs 30:20, and none being able and willing to discover it; for if it was witnessed, she was to die for it, Leviticus 20:10 Deu 22:22.
and it be hid from the eyes of her husband, and be kept close; so that it is not known by her husband, nor by any other; "she hath hid herself", so Ainsworth, being in a private place with another man, though warned to the contrary by her husband:
and she be defiled, and there be no witness against her; of her being defiled, though there may be of her being in private with such a man:And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;
EXEGETICAL (ORIGINAL LANGUAGES)13. and be kept close &c.] and she be undetected, though she has defiled herself.
since she was not taken in the act] On the evidence of two witnesses at least (Deuteronomy 17:6; Deuteronomy 19:15) the woman and the man would be put to death (Leviticus 20:10 (P ), Deuteronomy 22:22); cf. John 8:4 f.
14b. The merest suspicion on the husband’s part might render her liable to the ordeal.Verse 13. - If it be laid. Or, "if he be hid." This verse is explanatory of the former. Taken with the manner. The latter words are not in the Hebrew. It means no doubt "taken in the act" (cf. John 8:4). Αὐτὴ μὴ ῇ συνειλημμένη, Septuagint. Leviticus 5:15) towards Jehovah. "If a man or a woman do one of the sins of men, to commit unfaithfulness against Jehovah, and the same soul has incurred guilt, they shall confess their sin which they have done, and (the doer) shall recompense his debt according to its sum" (בּראשׁו, as in Leviticus 6:5), etc. האדם מכּל־חטּאת, one of the sins occurring among men, not "a sin against a man" (Luther, Ros., etc.). The meaning is a sin, with which a מעל was committed against Jehovah, i.e., one of the acts described in Leviticus 6:3-4, by which injury was done to the property of a neighbour, whereby a man brought a debt upon himself, for the wiping out of which a material restitution of the other's property was prescribed, together with the addition of a fifth of its value, and also the presentation of a sin-offering (Leviticus 6:4-7). To guard against that disturbance of fellowship and peace in the congregation, which would arise from such trespasses as these, the law already given in Leviticus 6:1 is here renewed and supplemented by the additional stipulation, that if the man who had been unjustly deprived of some of his property had no Gol, to whom restitution could be made for the debt, the compensation should be paid to Jehovah for the priests. The Gol was the nearest relative, upon whom the obligation rested to redeem a person who had fallen into slavery through poverty (Leviticus 25:25). The allusion to the Gol in this connection presupposes that the injured person was no longer alive. To this there are appended, in Numbers 5:9 and Numbers 5:10, the directions which are substantially connected with this, viz., that every heave-offering (Terumah, see at Leviticus 2:9) in the holy gifts of the children of Israel, which they presented to the priest, was to belong to him (the priest), and also all the holy gifts which were brought by different individuals. The reference is not to literal sacrifices, i.e., gifts intended for the altar, but to dedicatory offerings, first-fruits, and such like. את־קדשׁיו אישׁ, "with regard to every man's, his holy gifts...to him (the priest) shall they be; what any man gives to the priest shall belong to him." The second clause serves to explain and confirm the first. את: as far, with regard to, quoad (see Ewald, 277, d; Ges. 117, 2, note).
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