היו בודקין אותו – After they had forewarned them, they would examine/investigate them in seven examinations, corresponding to seven expressions, as it is said in the Bible regarding those liable to the death penalty at the hands of the Jewish court (Deuteronomy 13:15): “You shall investigate and inquire and interrogate thoroughly…” These are three (i.e.ודרשת וחקרת ושאלת היטב ) But, [the word] "ושאלת" (you shall interrogate) is not part of the number for from it, we learned "בדיקות" /cross-examinations of witnesses as to minor circumstances. But in another place, He (i.e., God) says (Deuteronomy 17:4): “And you have been informed or have learned of it, then you shall make a thorough inquiry…” There are two others [here] – hence you have five. And in another place, He (I.e., God) says (Deuteronomy 19:18): “And the magistrates shall make a thorough investigation…” [which are] two more, hence you have seven.

באיזה שבוע – of the Jubilee

באיזה שנה – of the week (i.e., the seven year cycle)

באיזה יום – of that week

באיזו שעה – of the day, for all seven cross-examinations [referring to date, time and place] bring them into the refutation/conviction of [false] witnesses by proving an alibi, and lest there are no witnesses to prove them to be false for the entire day, but there are witnesses to prove them as false for that hour.

רבי יוסי אומר – There is no need other than three forms of cross-examination: on which day, at which hour and in which place. But the Halakha is not according to Rabbi Yosi, but even if the witnesses stated that x killed y yesterday, we examine him with seven cross-examinations to unbalance their minds so that they will admit that there is a disqualification in their testimony.

מכירין אתם אותו – the murdered individual. Perhaps he was a heathen. But this is not from the cross-examinations that will lead to the conviction of false witnesses, but like the other examinations which are not designed other than to prove contradiction of testimony lest one does not state like the words of his fellow, and [hence] he and them will be exempt.

את מי עבד – Pe’or (i.e., the Moabite deity) or Mercurius (i.e., the name of the Roman divinity, identified with the Greek Hermes).

ובמה עבד – slaughtering [of a sacrifice) or prostration [for prayer].

בן זכאי – Rabban Yohanan ben Zakkai. And at that time, he was a student who judged in the presence of his teacher; therefore, they call him “Ben Zakkai.”

בעוקצי תאנה – that they were testifying about him that he killed him underneath the fig-tree, and Ben-Zakkai examined, whether its peduncles were thin or thick. The עוקץ /peduncle of fruits is the tail of the fruit where it is attached to the tree.

אמר אחד איני יודע עדותן בטלה – for you cannot further prove them to be false/plotting witnesses with that cross-examination, and all the while that you are not able to fulfill the teaching of false witnesses with one of the witnesses, their testimony is invalid, and even if they are one hundred [witnesses], for witnesses are not made false until all of them are proved to be false/plotting [witnesses].

בדיקות – even if all of them said that we do not know, the command of false/plotting witnesses is worthy to be upheld, since false witnesses is not dependent upon anything other than to say” “You wiere with us at that particular hour in a particular place.”

עדותן בטלה – all of their testimony is invalid [that is in the Gemara] and he and they are exempt.

שזה ידע בעיבורו של חודש – The person who said “on the second” knew that the previous month was full, and the first day of the month which is the thirtieth day, was from the previous month. And specifically, until the middle of the month, but from the middle of the month onward, their testimony is invalid, for there is a presumption that half the month doesn’t pass until the entire work would kknow when the Jewish court had sanctified the month.

רבי יהודה אומר קיימת – a person must labor that he will miscalculate so much.

חמה במזרח – from the place of the rising of the sun until the middle of the firmament is called, “east,” and from the middle of the firmament until the place where it sets is called, “west.”

נמצאו דבריהם מכוונים – and from now, they must engage in “give-and-take” in the matter.

פותחין בזכות – If you did not transgress, do not be fearful

אמר אחד מן העדים יש לי ללמד עליו זכות – even for acquittal, and all the more so, for guilty, we silence him, as it is written (Numbers 35:30): “…the testimony of a single witness against a person shall not suffice [for a sentence of death],” whether for acquittal or for guilt.

אחד מן התלמידים – who are sitting before the judges [saying]: “I am able to teach concerning him [his] guilt.”

משתקין אותו – As it is written (Numbers 35:30): “”…the testimony of a single witness against a person shall not suffice for a sentence of death,” for death he may not respond, but for acquittal, he may respond.

אינו יורד משם כל היום – and even if there is nothing substantive in his words, but if if there is something of substance in his words, he never goes down [from the witness stand].

מעבירין אותו למחר – postpone the judgement until the morrow because of the reserving of the verdict for the next morning.

שנים עשר מחייבין ואחד עשר מזכין – but being inclined for evil is lacking, therefore, they add judges.

ואפילו שנים ועשרים חזכין או מחייבין ואחד אומר איני יודע יוסי פיו הדיינים – and this one that said, “I don’t know,” is like he doesn’t exist, and we do not judge capital cases either for acquittal or for guilt with less than twenty-three [judges].

שנים שנים – if these two that they added were divided [in their opinions], this one towards here and other towards there, and still there is no being inclined – neither to the good by a majority of one or to evil by a majority of two, one needs to add another two [judges] and similarly until seventy-one.

עד שיראה אחד מן המחייבים דברי המזכין – for there would be an inclination/leaning towards the good by a majority of one, and the same law applies if one those who would acquit would see the words of those who declare guilty. And at the time of the conclusion of legal proceedings, we establish that even one who taught for acquittal may [change his opinion] to teach for guilt. And this particular one who did not teach or until one of those [advocating] for acquittal the would see the words of those [advocating] for guilt, for he who taught for acquittal would retract.