IF THERE ARISE IN THE MIDST OF THEE A PROPHET, OR A DREAMER OF DREAMS. Scripture calls him “a prophet” on the basis of his own claim, for it is he who claims, “G-d spoke with me while I was awake and I am His prophet sent to you [to command] that you [worship idols,” as mentioned in Verse 3]. But it is possible that Scripture alludes to that which is true [that the person does indeed possess certain prophetic powers], for there is a prophetic potential in the souls of some people by which they know of things to come without the person knowing whence it comes to him, but he will isolate himself and [then] a spirit will arrive within him saying, “Thus it will happen to that person in the future in a particular matter.” The philosophers call [that power of prophecy] kahin.¹⁰⁷, a term referring to the power residing in man to be able to foretell the future. It is so explained by Shmuel ibn Tibbon in his list of “Foreign words.” They do not know its cause, but the matter is substantiated in the sight of witnesses. Perhaps the soul in its keenness cleaves to the pure intellect¹⁰⁸ and concentrates on it. Such a person is called “prophet,” because he predicts events, and, therefore, the sign or wonder¹⁰⁹ whereof he spoke comes to pass.

footnotes: ¹⁰⁷ This is borrowed from the Arabic, kahanah ¹⁰⁸ See Guide of the Perplexed II, 4 (p. 32 Friedlander’s translation). ¹⁰⁹ In Verse 2 before us.

AND HE GIVE THEE ‘OTH’ (A SIGN) OR ‘MOFEITH’ (WONDER). A Sign [denotes a natural phenomenon serving as] a symbol of something similar that will take place afterwards, this being associated with the expression, every man with his own standard, ‘b’othoth’ (according to the ensigns).¹¹⁰ For when a prophet comes and says “The following [natural] matter is to represent something which is to take place” that is termed an oth (a sign), similar to what is stated, Therefore, the Eternal Himself shall give you an ‘oth’ (a sign)¹¹¹ that G-d is with us, [the omen being] the name of the son of the prophet’s wife, [“Immanuel,” meaning “G-d is with us”]¹¹¹ The word oth is thus derived from at hah [“coming,” since the oth represents something about to come]. A mofeith (a wonder), on the other hand, applies to something novel which the prophet does before us, making some change in the natural order of the world, similar to what is stated, to inquire of ‘hamofeith’ (the wonder) *that was done in the Land;*¹¹² And I will show ‘moft him’ (wonders) in the heavens and in the earth, blood and fire.¹¹³ The word mofeith is thus a shortened form of mufleith (marvelous)¹¹⁴ (the wondrous works) of Him Who is perfect in knowledge. Ramban’s point is that the word mofeith is derived from mufleith with the letters lamed and aleph missing. — just like the expression ‘sheirith’ (the rest of) Israel¹¹⁵ drops the letter aleph which is found in she’eirith. [which is a shortened form of she’eirith]. The [Sacred] Language adopted the term to signify anything which is supernatural, just as it is stated, Thus Ezekiel shall be unto you ‘l’mofeith’ (for a wonder),¹¹⁶ and it is stated there, and thou shalt speak, and be no more dumb; so shall thou be ‘l’mofeith’ (for a wonder) unto them,¹¹⁷, Verse 27. seeing that his actions were wondrous in the eyes of the beholders. The word mofeith [a derivative from pele — wonder] is thus similar in sense to the following expression, and she is come down ‘p’la’im’ (wonderfully).¹¹⁸ So also: the signs ‘v’thimhaya’ (and wonders);¹¹⁹ how great are His signs, ‘v’thimhohie’ (and His wonders) *how mighty they are!;*¹²⁰, Verse 33. the signs ‘v’hamoft him’ (and the wonders),¹²¹ for the terms pele and teimah refer to the same topic. Now, in the departure from Egypt there were signs, these being the matters which Moses told them from the beginning, such as, by tomorrow shall this ‘sign’ be,¹²² and there were wonders which were done spontaneously without previously informing Pharaoh about them [such as the splitting of the Red Sea]. So also, *what is ‘the sign’ that I shall go up to the House of the Eternal?*¹²³ [King Hezekiah asked of the prophet Isaiah] that he should give him foreknowledge [by means of a sign that he would recover from his illness]. And in connection with that very sign it states that [the king of Babylon sent his princes to Hezekiah] to inquire of ‘hamofeith’ (the wonder) that was done in the Land¹¹² in order to learn how this novel matter had occurred among them.¹²⁴ (a sign) is given before the event, while a mofeith (a wonder) is a supernatural event not announced beforehand. Hence Hezekiah asks for a sign that he will yet go up to the Sanctuary, while the king of Babylon seeks to inquire of the wonder which happened. Similarly, the rod which was turned to a serpent¹²⁵ He referred to as a sign¹²⁶, 4:17. when He informed the children of Israel thereby [of the purpose of Moses’ mission], and He called it a wonder¹²⁷, Verse 21. The Israelites did not require a miracle to prove the existence of G-d; to them the miracle was an oth, demonstrating that redemption was at hand. Pharaoh, on the other hand, did not believe in the G-d of Israel; to him, the miracle was a mofeith, a wondrous act entirely apart from any significance for the future (Malbim). when He performed it before Pharaoh as an unannounced miracle. Likewise, Just as My servant Isaiah hath walked naked and barefoot for three years as ‘a sign’ and ‘a wonder’ upon Egypt and upon Ethiopia, so shall etc.,¹²⁸ [implying that the same act can be simultaneously an oth and a mofeith], because in this act of the prophet, there was a sign foretelling what was to come, and a wonder in the practice of the prophet in walking that way. If so, the meaning of the expression [before us], and he give thee a sign or a wonder is that he will say, “I am the prophet sent to you that you worship a particular idol, and this shall be ‘the sign’ for you: tomorrow there shall come the locust, the caterpillar, and the palmer-worm.” Or he shall show them “a wonder:” he will cast down a rod before them and it will become a serpent. Now, in the Sifre the Rabbis have said:¹²⁹ 23. “A sign is [identical to] a wonder and a wonder is [identical to] a sign except that the Torah refers [to them] in two terms.” Perhaps the intent of the Rabbis was [not to state that the terms are identical in meaning but that] there is no difference between the two or distinction in their legal status, and [therefore] it would have been sufficient to mention one. But the Torah wanted to elaborate on the matter saying in effect “whatever sign he gives you, from whatever signs [exist] on earth.” Now, this man who calls himself “prophet” and commands [you] to worship idols is by way of the simple meaning of Scripture a prophet of an idol who says “The idol [Baal] Peor sent me to you declaring that he is god and he commanded that you worship him in a certain way.” It is he of whom Scripture further says, and he that shall speak in the name of other gods, that same prophet shall die,¹³⁰ for all who prophesy in the name of other gods, do so in order that people worship them, because they are [that prophet’s] deities, and Scripture mentions him there, among the [general] false prophets. But what emerges from the words of our Rabbis¹³¹ is that the prophet mentioned here prophesies in the name of G-d, saying “The Glorious Name¹³² sent me that you worship [Baal] Peor because he was His partner in creation,” or that he [Baal-peor] is greater than all the gods before Him and He desires that they worship him. And the Rabbis of blessed memory have mentioned¹³¹ that even if he were to say that they should worship a certain idol but for one moment alone, for example, if he says, “Worship [Baal] Peor just this day alone and you will succeed in a certain project for such is the will before the Glorious Name” — that prophet is guilty of a capital offense. This, too, lies within the plain meaning of Scripture. Thus Scripture commanded that we hearken not at all to him who prophesies in the name of G-d to worship the idols, nor take note of the signs and wonders that he will make. And it mentions the reason¹³³. because we know from the exodus from Egypt which was an actual event — not a vision or a mirage — that the earth is the Eternal’s¹³⁴ and He is the Creator, the One Who wills all, and the Omnipotent, and there is no god beside Him, and we further know from the Revelation on Mount Sinai that face to face¹³⁵ He commanded us to walk in this way, not to worship anything at all beside Him, and that He has not given His glory to another [deity].¹³⁶ This is the sense of the expression, which the Eternal thy G-d commanded thee.¹³⁷ Thus the prophet hath spoken perversion against the Eternal¹³⁷ Who never commanded him so, or he spoke perversion against His Glory, for it is not proper to worship another god.

footnotes: ¹¹⁰ Numbers 2:2. See Ramban there that on each of the ensigns there was some symbol representing the character of the tribe. ¹¹¹ Isaiah 7:14. ¹¹¹ Isaiah 7:14. ¹¹² II Chronicles 32:31. ¹¹³ Joel 3:3. ¹¹⁴ See Job 37:16: ‘mifl’oth’ ¹¹⁵ I Chronicles 12:38. In this instance the word sheirith ¹¹⁶ Ezekiel 24:24. ¹¹⁷ Ibid. ¹¹⁸ Lamentations 1:9. ¹¹⁹ Daniel 3:32. ¹²⁰ Ibid. ¹²¹ Further, 29:2; 34:11. ¹²² Exodus 8:19. ¹²³ Isaiah 38:22. ¹¹² II Chronicles 32:31. ¹²⁴ Ramban is evidently referring to all the various events described in II Chronicles 32:24-31 that occurred in the days of the Hezekiah — the miraculous salvation of Jerusalem from the hands of the Assyrians, etc. Thus the point is clearly established that an oth ¹²⁵ Exodus 7:15. ¹²⁶ Ibid. ¹²⁷ Ibid. ¹²⁸ Isaiah 20:3-4. ¹²⁹ Sifre, Naso ¹³⁰ Deuteronomy 18:20. ¹³¹ Sanhedrin 90a. ¹³² Further, 28:58. ¹³¹ Sanhedrin 90a. ¹³³ Verse 6 here: who brought you out of the land of Egypt ¹³⁴ Psalms 24:1. ¹³⁵ Above, 5:4. ¹³⁶ See Isaiah 42:8. ¹³⁷ Verse 6. ¹³⁷ Verse 6.

FOR THE ETERNAL YOUR G-D TRIETH YOU. This is to state that the purport of the wonder which came to pass and which G-d showed him in his dream or [as the philosophers say] in his kahin¹⁰⁷, a term referring to the power residing in man to be able to foretell the future. It is so explained by Shmuel ibn Tibbon in his list of “Foreign words.” was G-d’s will in order to test you in your love of Him. Now I have already explained¹³⁸ that the term “test” is derived from the point of view of the one who is being tested. It states here to know [for the Eternal your G-d trieth you ‘to know’ whether ye do love … meaning] that it became known in fact what exists in potential and is revealed [only] to Him. Thus the commandment of this entire section refers to someone who prophesies to worship the idols. But concerning one who prophesies in the name of G-d to change any of the commandments of the Torah, our Rabbis have interpreted¹³¹ that if he came to [completely] uproot any item from the Torah, such as permitting [the eating of] swine or [permitting] one of the adulterous relationships, according to this judgment shall it be done to him¹³⁹ [i.e., he is liable to death as is stated here in Verse 6]. But if he declares it to be permissible only for some time as a temporary measure such as Elijah did on Mount Carmel [in permitting offerings to G-d outside of the Sanctuary in Jerusalem],¹⁴⁰ 9:3). we are obligated to listen to him and to do everything that he commands us. It appears [to me] that if he prophesies in the name of G-d to command a precept that he innovates, as happened concerning reading of the Scroll [of Esther on Purim],¹⁴¹ that he is not guilty of a capital offense, only that we are not to obey him, because it is written, These are the commandments,¹⁴² [which our Rabbis interpret to mean]:¹⁴³. The reading of the Megillah (Scroll of Esther) on Purim is “a positive commandment by the authority of the Scribes” (Mishneh Torah, Hilchoth Megillah V’Chanukah 1:1). “No prophet is henceforth permitted to declare any new matter therein.” But perhaps, since we do not believe him, he is thus a false prophet and his death is by strangulation.¹⁴⁴

footnotes: ¹⁰⁷ This is borrowed from the Arabic, kahanah ¹³⁸ Genesis 2:1 (Vol. I, p. 275). ¹³¹ Sanhedrin 90a. ¹³⁹ Exodus 21:31. ¹⁴⁰ I Kings 18:33-38. The purpose was to vindicate the belief in the true G-d and cause the people to reject the idolatrous worship of Baal. And because Elijah was an acknowledged righteous prophet we were commanded to listen to him (Rambam, Hilchoth Yesodei Hatorah ¹⁴¹ See Ramban above, 4:2. ¹⁴² Leviticus 27:34. ¹⁴³ Torath Kohanim, end of Bechukothai ¹⁴⁴ See “The Commandments,” Vol. II, pp. 25-26.

AFTER THE ETERNAL YOUR G-D SHALL YE WALK. This is a commandment that we follow His counsel, and of Him alone shall we inquire concerning every hidden thing and inquire concerning the future, as it is written, *and she went to inquire of the Eternal;*¹⁴⁵ because the people come unto me to inquire of G-d.¹⁴⁶ And so did the Israelites do with the prophets, [as it is said,] *Is there not here a prophet of the Eternal, that we may inquire of the Eternal through him?;*¹⁴⁷ that the Eternal thy G-d may tell us the way wherein we should walk, and the thing we should do.¹⁴⁸ And in the Sifre it is stated:¹⁴⁹ 85. “After the Eternal your G-d [shall ye walk] — this refers to the cloud [of Glory].”¹⁵⁰ This is as we have explained, that we are to hearken to the “voice” of His signs and follow His counsel.

footnotes: ¹⁴⁵ Genesis 25:22. ¹⁴⁶ Exodus 18:15. ¹⁴⁷ II Kings 3:11. ¹⁴⁸ Jeremiah 42:3. ¹⁴⁹ Sifre, R’eih ¹⁵⁰ See Ramban to Numbers 9:19: “They did the will of G-d in following after the cloud [of Glory].” See also my Hebrew commentary here p. 406.

AND HIM SHALL YE FEAR. You are to believe that it is He in Whose hand is the soul of every living thing,¹⁵¹ and it is in His power to kill and to make alive,¹⁵² visiting iniquity,¹⁵³ and rewarding for meritorious deeds.

footnotes: ¹⁵¹ Job 12:10. ¹⁵² II Kings 5:7. ¹⁵³ Exodus 20:5.

AND HIS COMMANDMENTS SHALL YE KEEP. This refers to the Law of Moses.

AND UNTO HIS VOICE SHALL YE HEARKEN — to do whatever He commands us to do aside from the Torah, such as Samuel said [to Saul], Thou hast done foolishly; thou hast not kept the commandment of the Eternal thy G-d¹⁵⁴ [referring to a commandment transmitted to Saul by Samuel]. It is this which is explained further, A prophet will the Eternal raise up unto thee, of thy brethren, like unto me; unto him ye shall hearken,¹⁵⁵ and it states, And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My Name, I will require it of him¹⁵⁶, Verse 19. meaning that he will be liable to death by the hand of Heaven,¹⁵⁷ and as it happened because of the prophet’s command, “Smite me, and wound me by the word of the Eternal”¹⁵⁸ [and when the man refused to obey he was slain by a lion].¹⁵⁹, Verse 36. And so also the Rabbis said in the Sifre:¹⁴⁹ 85. “And unto His voice shall ye hearken — the voice of His prophets.”

footnotes: ¹⁵⁴ I Samuel 13:13. ¹⁵⁵ Further, 18:15. ¹⁵⁶ Ibid. ¹⁵⁷ Sanhedrin 89a. ¹⁵⁸ I Kings 20:35. ¹⁵⁹ Ibid. ¹⁴⁹ Sifre, R’eih

AND HIM SHALL YE SERVE, AND UNTO HIM SHALL YE CLEAVE. I have already explained this.¹⁶⁰ Now it has already been stated, Thou shalt fear the Eternal thy G-d, and Him shalt thou serve.¹⁶¹, 6:13. But he repeated it here to negate [any consideration of obedience to a false prophet,] that we are not to fear the words of a [false] prophet because of the sign or wonder, and that we should not transgress the service of G-d because of the prophet’s words, for it is the Eternal alone that we are to fear, and no other god. [It was also repeated here] to add, and unto His voice shall ye hearken.

footnotes: ¹⁶⁰ Above, 6:13; 11:22. ¹⁶¹ Ibid.

THOU SHALT NOT ‘THOVEH LO’ — “you shall not ‘long’ for him, nor shall you love him. Because it is said, Thou shalt love thy neighbor as thyself¹⁶² — [it is necessary to caution that] this one [who seeks to mislead you into idolatry] you shall not love.” This is Rashi’s language quoting the Sifre.¹⁶³ 89. But in the Gemara the Rabbis have said [in connection with this verse]:¹⁶⁴ “But [if the one misled] avah (wanted) and consented [to the words of the inciter, although he actually did not worship the idols, the misleader] is guilty” [thus showing that the word thoveh is not an expression of “longing” as Rashi holds, but of “willingness”]. And this is correct, for avah is an expression of “desire,” as it is said, And the Eternal thy G-d was not ‘avah’ (willing) to hearken unto Balaam,¹⁶⁵ meaning “He did not desire.” So also, he is not ‘avah’ (willing) to perform the duty of my husband’s brother,¹⁶⁶, 25:7. [this expression being based upon the statement in the first part of that verse], and if the man ‘desires’ not to take his brother’s wife. Thus, thou shalt not ‘thoveh lo’ means [“thou shalt not be willing] in your heart [to give credence to him”], nor hearken unto him by consenting to him, saying “I will do so; I will go and I will worship the idol you mentioned.” And [the inciter] becomes liable to the death penalty because of his [the victim’s] consent. And such is the opinion of Onkelos [who translated]: “Do not accept [the offer] from him.” Now these two prohibitions [Thou shalt not be willing to give credence to him in your heart, nor shalt thou hearken unto him] are like Neither shalt thou desire thy neighbor’s house¹⁶⁷ [which prohibits us from desiring what belongs to another], and Thou shalt not covet thy neighbor’s house¹⁶⁸ [which prohibits us from scheming to acquire it], so that if he desires it in his heart, he infringes the first prohibition, and if he goes on to do as he thought, he transgresses also the second negative commandment.¹⁶⁹

footnotes: ¹⁶² Leviticus 19:18. ¹⁶³ Sifre, R’eih ¹⁶⁴ Sanhedrin 61b. ¹⁶⁵ Further, 23:6. ¹⁶⁶ Ibid. ¹⁶⁷ Above, 5:18. See “The Commandments,” Vol. II, pp. 251-252. ¹⁶⁸ Exodus 20:17. “The Commandments,” Vol. II, pp. 250-251. ¹⁶⁹ Here too, if in his heart he gives credence to the words of the inciter he violates the first prohibition, and if he also consents to worship the idol he infringes the second negative commandment as well.

NEITHER SHALL THINE EYE PITY HIM — to show him mercy that he not die.

NEITHER SHALT THOU SPARE because of the close [family] relationship as mentioned,¹⁷⁰ as it is said, as a man spareth his own son that serveth him.¹⁷¹

footnotes: ¹⁷⁰ Verse 7: If thy brother, the son of thy mother, or thy son, or thy daughter … ¹⁷¹ Malachi 3:17.

NEITHER SHALT THOU CONCEAL HIM — by not testifying against him in court. And in the Sifre it is written:¹⁶³ 89. “Neither shalt thou spare — you shall not plead in his favor. Neither shalt thou conceal — if you know anything unfavorable to him, you are not permitted to stand mute.” All [these interpretations]¹⁷² by “not testifying” against him, or “withhold” anything unfavorable to him — the purport is the same, since covering up of evidence is a form of silence. convey the same thought, for the term “concealing” is from *he that ‘concealeth’ his transgressions;*¹⁷³ but a prudent man ‘concealeth’ shame,¹⁷⁴, 12:16. meaning that he refrains from telling it. And he states, and they shall do no more any such wickedness as this is in the midst of thee,¹⁷⁵ because this matter [of a misleader] is very common, and it would be frequently done were it not for the law [as a deterrent, hence this pronouncement was necessary], but the matter of a false prophet mentioned [above] is not a common occurrence, [therefore, unlike in the verse before us, no admonitions were mentioned in Verse 6].

footnotes: ¹⁶³ Sifre, R’eih ¹⁷² I.e., whether we interpret Neither shalt thou conceal ¹⁷³ Proverbs 28:13. ¹⁷⁴ Ibid. ¹⁷⁵ Verse 12.

AND THOU SHALT INQUIRE, AND MAKE SEARCH, AND ASK DILIGENTLY. The nature of “inquiry” and “making search” [with which the judges are to test witnesses] are explained in the words of our Rabbis.¹⁷⁶ Now Scripture mentions these investigations [here] in the case of an apostate city,¹⁷⁷ and also in the case of an idol-worshipper,¹⁷⁸ but it does not mention them in the case of the false prophet or the inciter, because the prophet publicizes himself with his signs and wonders, and in the case of the inciter Scripture addresses itself to the incited party: but thou shalt surely kill him,¹⁷⁹ and he [the incited party, is the one] who knows and bears witness, just as is stated, neither shalt thou spare, neither shalt thou conceal him.¹⁸⁰, Verse 9. Thus, Scripture need not enjoin diligent inquiry and testing of witnesses because the facts are well known to those charged with administering the penalty; the public in the case of a false prophet, and the victim in the case of the inciter. But in the case of an apostate city¹⁷⁷ and of an idol worshipper, which are deeds that reach us by means of report, Scripture mentions, with reference to them, inquiry and investigation [of the witnesses]. It was unnecessary to state this about the others liable to death because it is known by means of a kal vachomer.¹⁸¹ He states in the case of plotting witnesses, and the judges shall inquire diligently,¹⁸² because it cannot be determined which of the two conflicting groups of witnesses is telling the truth except after considerable investigation. Concerning the law, all cases are deduced from each other by means of a similarity of Scriptural expressions. And from all the combined expressions we derive the principle that we are to test the witnesses with seven inquiries,¹⁸³ and examinations.¹⁸⁴).

footnotes: ¹⁷⁶ Sanhedrin 40a. ¹⁷⁷ Literally: “a city [whose inhabitants were] led astray” after the idols. ¹⁷⁸ Further, 17:4. ¹⁷⁹ Above, Verse 10. ¹⁸⁰ Ibid. ¹⁷⁷ Literally: “a city [whose inhabitants were] led astray” after the idols. ¹⁸¹ A form of reasoning from “a minor” to “a major” matter. See Vol. II, p. 133, Note 208. Here it would apply as follows: If in those sins that bear less severe punishment [beheading in the case of an apostate city, etc.] the Torah requires “inquiry” and “investigation” of the witnesses, they are surely required in cases where the punishment is more severe, such as stoning. See Sanhedrin 40b. ¹⁸² Further, 19:18. ¹⁸³ “In which Sabbatical seven-year period? In what year? In what month? On what date of the month? On what day [of the week]? In what hour? In what place?” (Sanhedrin 40a). Time and place are thus of the essence of the testimony. See the following note. ¹⁸⁴ The “investigations” related to matters incidental to the crime, such as how the victim was dressed. In the case of “the seven inquiries” (see preceding note) if one of the witnesses said “I do not know,” their testimony becomes invalid. But in the examinations, even if both did not know, their evidence was still valid. However, if they contradicted each other in examinations, their evidence was invalid. The number of investigatory questions is unlimited. In fact, “the more a judge examines the evidence, the more he is deserving of praise” (ibid.

DESTROY IT UTTERLY, AND ALL THAT IS THEREIN. [Destroy] ‘it’ [utterly] — the men that have gone astray [after the idols]; and all that is therein — the women who followed after the men. But the children who are minors, among males and females, are not killed. And so the Rabbis said in the Sifre:¹⁸⁵ 94. “Chanan¹⁸⁶: “Abba Chanan.” says: It is written, The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers¹⁸⁷ — the verse is speaking with reference to an apostate city.” But in the Tosephta¹⁸⁸ of Tractate Sanhedrin we find a difference of opinion regarding this matter:¹⁸⁹ “Minors, children of people of an apostate city, who have gone astray with [the city] are not killed. Rabbi Eliezer says they are killed. Rabbi Akiba said to him: How do I fulfill then the verse, and He will give thee compassion, and make thee compassionate, and multiply thee etc.?¹⁹⁰ If its intent is to show mercy to the adults, it is already stated, destroy it utterly, and all that is therein and the cattle thereof etc. And how then do I fulfill and make thee compassionate, and multiply thee? By applying it to the children therein etc.” Thus all these commandments are explanatory of what it says in the Torah, He that sacrificeth unto the gods shall be utterly destroyed,¹⁹¹ and now he explained the nature of this “utter destruction” with reference to inciters and the worshippers [of idols].

footnotes: ¹⁸⁵ Sifre, R’eih ¹⁸⁶ Ibid. ¹⁸⁷ Further, 24:16. ¹⁸⁸ On Tosephta see Vol. III, p. 118, Note 101. ¹⁸⁹ Tosephta, Sanhedrin 14:3. ¹⁹⁰ Verse 18. ¹⁹¹ Exodus 22:19.