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 also the great general council bears sometimes the one name (Exo 12:3, cf. 21) and sometimes the other (Deu 31:30, cf. 28) - the placing of them together serves thus only to strengthen the conception.

Verses 15-17
The commendation of true conjugal love in the form of an invitation to a participation in it, is now presented along with the warning against non-conjugal intercourse, heightened by a reference to its evil consequences. 15 Drink water from thine own cistern,     And flowing streams from thine own fountain. 16 Shall thy streams flow abroad,     The water-brooks in the streets! 17 Let them belong to thyself alone,     And not to strangers with thee. One drinks water to quench his thirst; here drinking is a figure of the satisfaction of conjugal love, of which Paul says, 1Co 7:9, κρεῖσσόν ἐστι γαμῆσαι ἢ πυροῦσθαι, and this comes into view here, in conformity with the prevailing character of the O.T., only as a created inborn natural impulse, without reference to the poisoning of it by sin, which also within the sphere of married life makes government, moderation, and restraint a duty. Warning against this degeneracy of the natural impulse to the πάθος ἐπιθυμίας authorized within divinely prescribed limits, the apostle calls the wife of any one τὸ ἑαυτοῦ σκεῦος (cf. 1Pe 3:7). So here the wife, who is his by covenant (Pro 2:17), is called “cistern” (בור) and “fountain” (בּאר) of the husband to whom she is married. The figure corresponds to the sexual nature of the wife, the expression for which is נקבה; but Isa 51:1 holds to the natural side of the figure, for according to it the wife is a pit, and the children are brought out of it into the light of day. Aben-Ezra on Lev 11:36 rightly distinguishes between בור and באר: the former catches the rain, the latter wells out from within. In the former, as Rashi in Erubin ii. 4 remarks, there are מים מכונסים, in the latter חיים מים. The post-biblical Hebrew observes this distinction less closely (vid., Kimchi's Book of Roots), but the biblical throughout; so far the Kerı̂, Jer 6:7, rightly changes בור into the form בּיר, corresponding to the Arab. byar. Therefore בור is the cistern, for the making of which חצב, Jer 2:13, and באר the well, for the formation of which חפר, Gen 21:30,