If a quarrel should occur among men and they bring it to court and they judge them and they determine who is righteous and they convict the villain.

If there be a controversy between men, and they come to judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.

If there be a quarrel among men, and they draw near to judgment, [as, in the end, they will be constrained to do, peace not resulting from a quarrel], and they judge them, and they vindicate the righteous one, and they incriminate the wicked one,

Should the wicked one deserve flogging, the judge shall incline him and have him flogged before him in the amount befitting his crime, with the number near.

And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and he shall be beaten in his presence, according to his fault, by a certain number.

Then it shall be, if the wicked one is liable to stripes [(as he is when he is in violation of a negative commandment which is unlinked to a (remedial) positive commandment, (like 4)], that the judge shall bend him down [(he receives stripes neither standing nor sitting, but bent over)] and he shall smite him on his front according to his (one) wickedness [i.e., one third of thirty-nine (and, on his back, two thirds)] in number (leading to)

Forty is he to have him flogged, he may not add; lest he additionally flog him over these, a great flogging, when your brother will be slighted before you.

Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother shall be thus made vile before thee.

forty [i.e., thirty-nine] shall he smite him, and not more [(an exhortation against striking one's neighbor)]; lest he smite him more than these, a great blow, and your brother be demeaned before your eyes. [All the day he is called "wicked"; once he has been smitten, he is called "your brother."]

You may not muzzle an ox while it threshes.

Thou shalt not muzzle the ox when he treads out the corn.

You shall not muzzle an ox [or any other beast, animal, or bird being worked where food obtains. (A man is not included in the interdict against muzzling)] in its threshing [(All like "threshing" is included, thus excluding foods which do not grow from the ground, etc.)]

If brothers reside together, and one of them dies having no son, let the wife of the dead man not marry outside [the family] to a strange man; her brother-in-law will consummate with her thus marrying her to be his wife, and perform levirate marriage with her.

If brothers dwell together, and one of them die, and have no child, the wife of the dead shall not marry abroad to a stranger: her husband’s brother shall go in to her, and take her to him to wife, and perform the duty of a husband’s brother to her.

When brothers dwell together [i.e., when they had dwelt concurrently in the world (This excludes from yibum (levirate marriage) the wife of one's brother who had never been "in his world"). They must also be "together" vis-à-vis inheritance (This excludes from yibum the wife of one's maternal brother)], and one of them dies, and he has no son [or daughter, or son of a son or daughter of a son, or son of a daughter or daughter of a daughter], then the wife of the dead one shall not be outside to a strange man. Her levir (her husband's brother) shall come upon her and take her for himself as a wife, and he shall have her in levirate marriage.

It shall be that the firstborn, when she is capable of bearing children, shall be established in place of his deceased brother, so that his name may not be obliterated from Yisroel.

And it shall be, that the firstborn which she bears shall succeed in the name of his brother who is dead, that his name be not wiped out in Yisra᾽el.

And it shall be, the first-born [i.e., the eldest of the brothers] (in an instance) where she can bear [(a woman who cannot bear is excluded from yibum)], he shall be invested in the name of his dead brother [with the latter's inheritance in his father's property], and his name shall not be wiped out of Israel. [(This excludes from yibum the wife of a saris (one who is impotent), whose name is already "wiped out.")

But if the man will not want to marry his sister-in-law; his sister-in-law must go up to the portal, to the judges, and say, ‘‘My brother-in-law refuses to establish for his brother a name in Yisroel; he is unwilling to do perform levirate marriage with me.’’

And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, My husband’s brother refuses to raise up to his brother a name in Yisra᾽el, he will not perform the duty of a husband’s brother.

And if the man does not desire to take his yevamah, then his yevamah shall go up to the gate [of beth-din] to the elders, and she shall say: My yavam does not desire to invest for his brother a name in Israel; he does not desire to have me in yibum.

The judges of his city will call him and converse with him. He shall stand and say, ‘‘I do not want to marry her.’’

Then the elders of his city shall call him, and speak to him: and he shall stand, and say, I do not wish to take her;

Then the elders of his city shall call to him and they shall speak to him; and he shall stand up and say [in the holy tongue]: I did not desire to take her.

And his sister-in-law will approach him in the sight of the judges, and she will remove his shoe from upon his foot, and spit before him; and she will say aloud, ‘‘This is done to the man who will not build his brother’s family.’’

then shall his brother’s wife approach him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, Thus shall it be done to that man that will not build up his brother’s house.

Then his yevamah shall draw near to him before the eyes of the elders, and she shall remove his shoe from his foot, and she shall spit before his face [on the ground], and she shall answer and say [in the holy tongue]: Thus shall it be done with the man who will not build [(he may not perform yibum at a later date)] the house of his brother.

And it will be entitled in Yisroel, the house of the divestiture of the shoe.

And his name shall be called in Yisra᾽el, The house of him that had his shoe loosed.

And his name shall be called in Israel: "the house (of him) chalutz hana'al" ("whose shoe was removed"). [It is a mitzvah for all who are standing there to say: "chalutz hana'al."]

If men engage in an altercation—a man and his brother—and the wife of one approaches to save her husband from his assailant, and she puts out her hand and grasps his genitals,

When men strive together one with another, and the wife of the one draws near to deliver her husband out of the hand of him that smites him, and putting out her hand, she takes hold of his private parts:

If men strive together, a man and his brother, and the wife of one draw near to rescue her husband from his assailant [(They are bound to come to blows — peace does not result from strife)], and she send forth her hand and seize his privy parts,

You shall sever her hand; you are not to have compassion.

then thou shalt cut off her hand, thy eye shall not pity her.

Then you shall "cut off her hand" [(monetary compensation (relative to the one shaming and the one shamed)]; you shall not have pity.

You are not to have for yourself in your pouch varying weight-stones, large and small.

Thou shalt not have in thy bag divers weights, a great and a small.

You shall not have [(If you have false weights, "you shall not have" anything!)] in your bag a stone and a stone [i.e., weights], a large and a small, [the large "contradicting" the small (buying with the large and selling with the small)].

You shall not have in your house varying measures, large and small.

Thou shalt not have in thy house divers measures, a great and a small.

You shall not have in your house a measure and a measure, large and small.

A fully accurate, just weight, you shall have, you are to have whole and honest measures; in order that you live long on the land that Adonoy, your God, is giving you.

But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God gives thee.

[If you have] a whole and just stone, you shall have [much]; a whole and just measure, you shall have, so that your days be prolonged on the land that the L-rd your G-d gives to you.

Because Adonoy, your God’s abomination, are all who do these [things]; all who do falsehood.

For all that do such things, and all that do unrighteously, are an abomination to the Lord thy God.

For the abomination of the L-rd your G-d are all who do these, all who do wrong.

Remember what Amalek perpetrated against you on the way when you were going out of Egypt.

Remember what ῾Amaleq did to thee by the way, when you were come out of Miżrayim:

Remember what Amalek did to you on the way when you went out of Egypt [(If you falsify weights and measures, apprehend the onset of the foe.)]

When they chanced upon you en route struck down your appendage—all the feeble ones behind you—and you were exhausted and wearied, and they had no fear of God.

how he met thee by the way, and smote the hindmost of thee, all that were feeble in thy rear, when thou wast faint and weary; and he feared not God.

Who chanced upon you on the way and cut off [the membrums] from you [and cast them heavenwards], (of) all who were faint [from sin] behind you, [the clouds of glory having rejected them], and you were faint [from thirst] and weary [with traveling], and he [Amalek] did not fear G-d [to desist from attacking you].

When Adonoy, your God, has given you repose from all your enemies around, in the land that Adonoy, your God, is giving you as territory to inherit, you shall obliterate the memory of Amalek from beneath the sky; do not forget.

Therefore it shall be, when the Lord thy God has given thee rest from all thy enemies round about, in the land which the Lord thy God gives thee for an inheritance to possess it, that thou shalt blot out the remembrance of ῾Amaleq from under heaven; thou shalt not forget.

And it shall be, when the L-rd your G-d gives you repose from all your enemies roundabout in the land that the L-rd your G-d gives to you as an inheritance to inherit it, that you shall wipe out the remembrance of Amalek from under the heavens, [(so that not even a beast remain of them of which it might be said: "This belonged to Amalek.")] You shall not forget.