Do not sacrifice to Adonoy, your God, an ox or a lamb that has a blemish, any bad thing; for it is abominated by Adonoy, your God.

Thou shalt not sacrifice to the Lord thy God any bullock, or sheep, in which is a blemish, or anything evil: for that is an abomination to the Lord thy God.

You shall not sacrifice to the L-rd your G-d an ox or a lamb in which there is a blemish, any evil thing [(davar ra) an exhortation against invalidating sacrifices through evil speech (dibbur ra, see Leviticus 7:18)], for it is the abomination of the L-rd your G-d.

If there is found among you, in one of your cities that Adonoy, your God, is giving you, a man or a woman who does what is evil in the eyes of Adonoy, your God, by violating His covenant.

If there be found among you, within any of thy gates which the Lord thy God gives thee, a man or woman, who has perpetrated wickedness in the sight of the Lord thy God, in transgressing his covenant,

If there be found in your midst, in one of your cities which the L-rd your G-d gives you, a man or a woman who would do what is evil in the eyes of the L-rd your G-d to transgress His covenant [that He made with you — not to serve idolatry],

He goes and serves other gods and bows to them—whether to the sun or to the moon or to any of the host of heaven that I did not command.

and has gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

And he go and serve other gods and he bow down to them, or to the sun, or to the moon, or to the whole host of heaven, which I did not command [(that they be served)],

When you are told and you understand, you are to inquire thoroughly. If in fact the report is authenticated and accurate—this abomination was committed within Yisroel.

and it be told thee, and thou hast heard of it, and inquired diligently, and, behold, it be true, and the thing certain, that such abomination has been perpetrated in Yisra᾽el:

And it be told to you, and you hear, and you search it out well, and, behold, the thing is true and correct [i.e., the testimony bears it out] — this abomination has been done in Israel,

You are to take out that man or that woman who did this evil thing to your city—the man or the woman—and you are to stone them with stones so that they die.

then shalt thou bring forth that man or that woman, who has committed that wicked thing, unto thy gates, and shalt stone that man or that woman with stones till they die.

Then you shall take out that man or that woman, who did this evil thing, to your cities [where they committed the act], the man or the woman, and you shall stone them with stones and they shall die.

By the speech of two witnesses or three witnesses is the guilty one to be executed; he is not to be executed by the oral testimonoy of one witness.

At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.

By the word of two witnesses or three witnesses shall the dead one be put to death [(Just as two constitute one testimony, so do three, and they do not become "scheming witnesses" (eidim zomemim) until all are shown to be so.)] He shall not be put to death by the word of one witness.

Let the hand of the witnesses be against him first to execute him, and the hand of the entire people afterward; and you will eliminate the evil from within you.

The hands of the witnesses shall be first upon him to put him to death, and afterwards the hands of all the people. So thou shalt put the evil away from among you.

The hand of the witnesses shall be against him first to put him to death, and the hand of all the people afterwards, and you shall remove the evil from your midst.

If a matter of law is too abstruse for you—between blood and blood, between decision and decision, or between leprosy and leprosy, matters under dispute in your city; you shall rise and ascend to the place that Adonoy, your God, will have chosen.

If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between plague and plague, matters of controversy within thy gates: then shalt thou arise, and go up to the place which the Lord thy God shall choose;

If there be hidden from you a thing of judgment — between blood [that is unclean] and blood [that is clean], between ruling [of acquittal] and ruling [of liability], between plague-spot [that is unclean] and plague-spot [that is clean], words of contention in your gates, [the sages of the city disagreeing with each other], then you shall arise and go up to the place that the L-rd your G-d shall choose [(whence it is seen that the Temple is the highest of all the places)].

You are to come before the kohanim-the Levites and the judge officiating during those days; you will inquire and they will tell you the legal decision.

and thou shalt come to the priests the Levites, and to the judge that shall be in those days, and inquire; and they shall tell thee the sentence of judgment:

And you shall come to the Cohanim, the Levites [i.e., from the tribe of Levi], and to the judge that shall be in those days [(Even if he is inferior to his predecessors, you must abide by his ruling)], and you shall inquire, and they shall tell you the word of the judgment.

You are to act according to the word that they tell you from that place that Adonoy will have chosen; and you are to be careful to fulfill exactly as they instruct you.

and thou shalt do according to the sentence, which they of that place which the Lord shall choose shall tell thee; and thou shalt observe to do according to all that they inform thee:

And you shall do according to the word that they shall tell you from that place which the L-rd shall choose, and you shall observe to do according to all that they teach you.

In accord with the Torah that they instruct you and upon the law that they state to you, are you to act; do not deviate from the word they tell you, neither right or left.

according to the sentence of the Tora which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not deviate from the sentence which they shall tell thee, to the right hand, or to the left.

According to the Torah that they teach you and the judgment that they tell you shall you do. You shall not turn aside from the thing that they tell you, right or left [(even if they tell you that right is left and left is right.)]

But the man who acts deliberately to not heed the kohein who stands to serve there Adonoy, your God, or the judge; that man is to be executed and you will eliminate the evil from Yisroel.

And the man that will act presumptuously, and will not hearken to the priest that stands to minister there before the Lord thy God, or to the judge, that man shall die: and thou shalt put away the evil from Yisra᾽el.

And the man who shall do wilfully, not to listen to the Cohein who stands there to serve the L-rd your G-d, or to the judge, that man shall die; and you shall remove the evil from Israel.

Let all the people hear and fear, and not sin deliberately again.

And all the people shall hear, and fear, and do no more presumptuously.

And all the people shall hear and fear [— whence it is derived that they wait for him (i.e., they wait to execute the rebellious elder) until the (next) festival, and they execute him during the (period of the) festival], and they shall not act wilfully again.

When you arrive in the land that Adonoy, your God, is giving you and inherit it and live in it, and you say, ‘‘Let me appoint over me a king like all the nations around me;’’

When thou art come to the land which the Lord thy God gives thee, and shalt possess it, and shalt dwell in it, and shalt say, I will set a king over me, like all the nations that are about me;

When you come to the land which the L-rd your G-d gives to you and you inherit it and inhabit it, and you say: I shall place over myself a king, as all the nations that are around me,

Appoint are you to appoint over yourself a king whom Adonoy, your God, will choose. From among your brothers are you to appoint over yourself a king; you may not place over yourself a foreigner who is not your brother.

then thou mayst appoint a king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set as king over thee: thou mayst not set a stranger over thee, who is not thy brother.

Place shall you place over yourself a king whom the L-rd your G-d shall choose; from the midst of your brothers shall you place over yourself a king. You shall not be able to place over yourself a strange man, who is not your brother.

However, he must not acquire an abundance of horses for himself so that he will not return the people to Egypt in order to acquire an abundance of horses, because Adonoy told you, ‘‘You are not to proceed to return along this route again.’’

But he shall not multiply horses to himself, nor cause the people to return to Miżrayim, to the end that he should multiply horses: since the Lord has said to you, You shall henceforth return no more that way.

Only, he shall not multiply for himself horses, [but only what he needs for his chariots], so that he not return the people to Egypt [the center of horses], to add a horse, the L-rd having said to you: You shall not venture to return upon this way anymore.

And he is not to acquire an abundance of wives for himself so that his heart will not veer; and silver and gold he may not accumulate for himself in great abundance.

Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.

And he shall not multiply for himself wives [(beyond eighteen)], that his heart not turn astray, and silver and gold he shall not multiply for himself overmuch, [but only as much as he needs to maintain his army].

It shall be, that when he occupies the throne of his kingdom, he must write for himself a duplicate of this Torah in a scroll form [the scroll] before the kohanim—the Levites.

And it shall be, when he sits upon the throne of his kingdom, that he shall write for himself a copy of this Tora in a book out of that which is before the priests the Levites:

And it shall be, when, [as a reward for fulfilling the above,] he sits [secure] on his throne of kingdom, then he shall write for himself a double of this Torah [i.e., two Torah scrolls: one to be reposited in his treasury, and one to accompany him constantly] on a scroll from before the Cohanim, the Levites.

It is to accompany him and he is to read in it all the days of his life, in order that he learn to fear Adonoy, his God, to guard every word of this Torah and these statutes to fulfill them;

and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this Tora and these statutes, to do them:

And it shall be with him and he shall read in it all the days of his life, so that he learn to fear the L-rd his G-d, to heed all the words of this Torah and these statutes to do them.

That his pride not increase over his brothers and he does not stray from the commandment right or left; so that the days of his reign are lengthy over his kingdom, he and his sons within Yisroel.

that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Yisra᾽el.

So that his heart not rise above his brothers, and so that he not depart from the mitzvah, [even a "light" mitzvah of a prophet], right or left, so that he prolong days in his kingdom [(But "departing," he shall not prolong days, e.g., I Samuel 10:8, 13:8 and 13-14)], he and his sons, in the midst of Israel [(If his son is fit to rule, he takes precedence to others.)]