With regard to women's vows, four cases are made the subject of enactment. First, there is the case of a young woman living in her father's house, under his authority. If she vow unto the Lord, and bind herself by a bond in the hearing of her father and he do not forbid, her vow shall stand. It may involve expense to the father, or put him and the family to inconvenience, but by silence he has allowed himself to be bound. On the other hand, if he interpose and forbid the vow, the daughter is released. The second case is that of a woman who at the time of marriage is under a vow; and this is decided in the same way. Her betrothed husband's silence, if he hears the promise, sanctions it; his refusal to allow it gives discharge. The third instance is that of a widow or a divorced woman, who must perform all she has solemnly engaged to do. The last case is that of the married woman in her husband's house, concerning whom it is decreed: "Every vow and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.... If he shall make them null and void after he hath heard them, then he shall bear her iniquity." These regulations establish the headship of the father and the husband in regard to matters which belong to religion. And the significance of them lies in this, that no intrusion of the priest is permitted. If the "Priests' Code" had been intended to set up a hierocracy, these vows would have given the opportunity of introducing priestly influence into family life. The provisions appear to be designed for the very purpose of disallowing this. It was seen that in the ardour of religious zeal women were disposed to make large promises, dedicating their means, their children, or perhaps their own lives to special service in connection with the sanctuary. But the father or husband was the family head and the judge. No countenance whatever is given to any official interference.