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Additionally some early Christian legends, such as the Gospel of Pseudo-Matthew, embroider the life of Mary, mother of Jesus with accounts including Mary (and even Joseph Although a pregnancy on its own does not exclude the possibility that a married woman may have become pregnant to her lawful husband, presumably pregnancy was an indication of adultery if the husband claimed (truthfully or not) that there had been no circumstance under which she could have been impregananted by him.However, presuming the husband is being truthful as to his non-participation in conception, pregnancy due to non-consensual rape (as opposed to consensual adultery) is not taken into consideration.The Mishnah also states that the garment she was wearing was ripped to expose her heart.A rope was tied above her breasts so that her clothes did not completely fall off.Bitter orange, Seville orange, sour orange, bigarade orange, or marmalade orange refers to a citrus tree (Citrus × aurantium) and its fruit.It is native to southeast Asia, and has been spread by humans to many parts of the world.
Therefore, whether she is innocent of the accusation of adultery or not, she still has caused reasonable suspicion in the eyes of her husband.
And the priest shall cause her to swear, and shall say unto the woman: 'If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman--the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; According to the Mishnah, it was the practice for the woman to first be brought to the Sanhedrin, before being subjected to the ordeal.
Repeated attempts would be made to persuade the women to confess, including multiple suggestions to her of possible mitigating factors; if she confessed, the ordeal was not required.
If the fetus aborts as a result of the ordeal, this presumably confirms her guilt of adulturey, otherwise her innocence is presumed if the fetus does not abort.
(Numbers ) Due of the awkwardness of the idea that the wife has to drink the potion twice, secular textual scholars argue that either the first drinking must be a later addition to the text, or that the whole account of the ordeal must be spliced together from two earlier descriptions.
Maimonides further writes: "When she dies, the adulterer because of whom she was compelled to drink will also die, wherever he is located.