Numbers 30:16
But if he gainsay it after that he knew it, he shall bear her iniquity.
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- Vulgate (Clementine)
- Sin autem contradixerit postquam rescivit, portabit ipse iniquitatem ejus.
- Septuagint (Swete)
- ἐὰν δὲ περιελὼν περιέλῃ αὐτῆς μετὰ τὴν ἡμέραν ἣν ἤκουσεν, καὶ λήμψεται τὴν ἁμαρτίαν αὐτοῦ.
- Hebrew (WLC)
- וְאִם הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַחֲרֵ֣י שָׁמְע֑וֹ וְנָשָׂ֖א אֶת עֲוֺנָֽהּ
Haydock's commentary
That. Septuagint, "the day." If he retract his consent, he shall incur all the guilt. (St. Augustine, q. 59.) The woman need not be under any disquietude, as the fault is not in her. (Calmet)
If a person had made a rash vow, he might obtain a dispensation from the tribunal of three judges, or from a doctor of the law, who would enjoin him to offer the sacrifice for ignorance, to punish his levity. See Selden, Jur. vii. 2. Those who break their vow are to be scourged among the Jews, which shews that they do not, in general, approve the sentiments of those Rabbins whom Fagius, a Protestant, alleges, ver. 3. They make a distinction between vows and promises confirmed by an oath, ver. 11. The former change the nature of a thing, according to them; so that, if a person should vow not to wear the phylacteries ordained by Moses, he must comply, though not if he had only promised on oath to refrain. But this distinction is absurd. No vow or oath can bind any person to transgress the law of God. (Haydock)
Where a note speaks of the Jewish people, the Church teaches that the Passion cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).
Haydock wrote amid the controversies of his day. The Church teaches that those born into communities separated from her cannot be charged with the sin of separation, and embraces them as brothers (CCC 818).
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.