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Compare Translations for Deuteronomy 17:1

Deuteronomy 17:1 ASV
Thou shalt not sacrifice unto Jehovah thy God an ox, or a sheep, wherein is a blemish, [or] anything evil; for that is an abomination unto Jehovah thy God.
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Deuteronomy 17:1 BBE
No ox or sheep which has a mark on it or is damaged in any way may be offered to the Lord your God: for that is disgusting to the Lord your God.
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Deuteronomy 17:1 CEB
Don't sacrifice to the LORD your God any oxen or sheep that have defects of any kind, because that is detestable to the LORD your God.
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Deuteronomy 17:1 CJB
"You are not to sacrifice to ADONAI your God a cow or sheep that has a defect or anything wrong with it; that would be an abomination to ADONAI your God.
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Deuteronomy 17:1 RHE
Thou shalt not sacrifice to the Lord thy God a sheep, or an ox, wherein there is blemish, or any fault: for that is an abomination to the Lord thy God.
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Deuteronomy 17:1 ESV
"You shall not sacrifice to the LORD your God an ox or a sheep in which is a blemish, any defect whatever, for that is an abomination to the LORD your God.
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Deuteronomy 17:1 GW
Never offer an ox or a sheep that has a defect or anything seriously wrong with it as a sacrifice to the LORD your God. That would be disgusting to him.
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Deuteronomy 17:1 GNT
"Do not sacrifice to the Lord your God cattle or sheep that have any defects; the Lord hates this.
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Deuteronomy 17:1 HNV
You shall not sacrifice to the LORD your God an ox, or a sheep, in which is a blemish, [or] anything evil; for that is an abomination to the LORD your God.
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Deuteronomy 17:1 CSB
"You must not sacrifice to the Lord your God an ox or sheep with a defect or any serious flaw, for that is detestable to the Lord your God.
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Deuteronomy 17:1 KJV
Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness : for that is an abomination unto the LORD thy God.
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Deuteronomy 17:1 LEB
"You shall not sacrifice to Yahweh your God an ox or sheep {that has a physical defect} {of anything seriously wrong}, for that [is] a detestable thing to Yahweh your God.
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Deuteronomy 17:1 NAS
"You shall not sacrifice to the LORD your God an ox or a sheep which has a blemish or any defect, for that is a detestable thing to the LORD your God.
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Deuteronomy 17:1 NCV
If an ox or sheep has something wrong with it, do not offer it as a sacrifice to the Lord your God. He would hate that.
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Deuteronomy 17:1 NIRV
Suppose an ox or sheep has anything at all wrong with it. Then don't sacrifice it to the LORD your God. He hates it.
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Deuteronomy 17:1 NIV
Do not sacrifice to the LORD your God an ox or a sheep that has any defect or flaw in it, for that would be detestable to him.
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Deuteronomy 17:1 NKJV
"You shall not sacrifice to the Lord your God a bull or sheep which has any blemish or defect, for that is an abomination to the Lord your God.
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Deuteronomy 17:1 NLT
"Never sacrifice a sick or defective ox or sheep to the LORD your God, for he detests such gifts."
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Deuteronomy 17:1 NRS
You must not sacrifice to the Lord your God an ox or a sheep that has a defect, anything seriously wrong; for that is abhorrent to the Lord your God.
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Deuteronomy 17:1 RSV
"You shall not sacrifice to the LORD your God an ox or a sheep in which is a blemish, any defect whatever; for that is an abomination to the LORD your God.
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Deuteronomy 17:1 DBY
Thou shalt not sacrifice to Jehovah thy God an ox or sheep wherein is a defect, or anything bad; for it is an abomination to Jehovah thy God.
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Deuteronomy 17:1 MSG
And don't sacrifice to God, your God, an ox or sheep that is defective or has anything at all wrong with it. That's an abomination, an insult to God, your God.
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Deuteronomy 17:1 WBT
Thou shalt not sacrifice to the LORD thy God [any] bullock, or sheep, in which is blemish, [or] any evil favoredness: for that [is] an abomination to the LORD thy God.
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Deuteronomy 17:1 TMB
"Thou shalt not sacrifice unto the LORD thy God any bullock or sheep wherein is blemish or any evilfavoredness, for that is an abomination unto the LORD thy God.
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Deuteronomy 17:1 TNIV
Do not sacrifice to the LORD your God an ox or a sheep that has any defect or flaw in it, for that would be detestable to him.
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Deuteronomy 17:1 TYN
Thou shalt offer vnto the Lorde thy God no oxe or shepe where in is any deformyte, what soeuer euell fauerednesse it be: for that is an abhominacion vnto the Lorde thi God.
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Deuteronomy 17:1 WEB
You shall not sacrifice to Yahweh your God an ox, or a sheep, in which is a blemish, [or] anything evil; for that is an abomination to Yahweh your God.
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Deuteronomy 17:1 WYC
Thou shalt not offer to thy Lord God an ox and a sheep in which is a wem, either anything of vice/either anything of reproof, for it is abomination to thy Lord God. (Thou shalt not offer to the Lord thy God an ox or a sheep which hath a blemish, or a fault, for that is an abomination to the Lord thy God.)
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Deuteronomy 17:1 YLT
`Thou dost not sacrifice to Jehovah thy God ox or sheep in which there is a blemish -- any evil thing; for it [is] the abomination of Jehovah thy God.
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Deuteronomy 17 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 17

All sacrifices to be perfect, Idolaters must be slain. (1-7) Difficult controversies. (8-13) The choice of a king, His duties. (14-20)

Verses 1-7 No creature which had any blemish was to be offered in sacrifice to God. We are thus called to remember the perfect, pure, and spotless sacrifice of Christ, and reminded to serve God with the best of our abilities, time, and possession, or our pretended obedience will be hateful to him. So great a punishment as death, so remarkable a death as stoning, must be inflicted on the Jewish idolater. Let all who in our day set up idols in their hearts, remember how God punished this crime in Israel.

Verses 8-13 Courts of judgment were to be set up in every city. Though their judgment had not the Divine authority of an oracle, it was the judgment of wise, prudent, experienced men, and had the advantage of a Divine promise.

Verses 14-20 God himself was in a particular manner Israel's King; and if they set another over them, it was necessary that he should choose the person. Accordingly, when the people desired a king, they applied to Samuel, a prophet of the Lord. In all cases, God's choice, if we can but know it, should direct, determine, and overrule ours. Laws are given for the prince that should be elected. He must carefully avoid every thing that would turn him from God and religion. Riches, honours, and pleasures, are three great hinderances of godliness, (the lusts of the flesh, the lusts of the eye, and the pride of life,) especially to those in high stations; against these the king is here warned. The king must carefully study the law of God, and make that his rule; and having a copy of the Scriptures of his own writing, must read therein all the days of his life. It is not enough to have Bibles, but we must use them, use them daily, as long as we live. Christ's scholars never learn above their Bibles, but will have constant occasion for them, till they come to that world where knowledge and love will be made perfect. The king's writing and reading were as nothing, if he did not practise what he wrote and read. And those who fear God and keep his commandments, will fare the better for it even in this world.

Deuteronomy 17 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 17

Deuteronomy 17:1 . THINGS SACRIFICED MUST BE SOUND.

1. Thou shalt not sacrifice . . . any bullock, or sheep, wherein is blemish--Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described ( Exodus 12:5 , Leviticus 1:3 ).

Deuteronomy 17:2-7 . IDOLATERS MUST BE SLAIN.

2-7. If there be found among you . . . man or woman, that hath wrought wickedness--The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.

Deuteronomy 17:8-13 . THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES.

8-13. If there arise a matter too hard for thee in judgment--In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim--the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests--the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim ( Numbers 27:21 ). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.

Deuteronomy 17:14-20 . THE ELECTION AND DUTY OF A KING.

14. When thou . . . shalt say, I will set a king over me--In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms ( 1 Samuel 8:7 ). Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity ( 1 Samuel 9:15 , 10:24 , 16:12 , 1 Chronicles 28:4 ). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.

15. thou mayest not set a stranger over thee, which is not thy brother--that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion ( Jeremiah 38:17 , Matthew 22:17 ).

16. he shall not multiply horses to himself--The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God. ( 2 Samuel 8:4 , 1 Kings 10:26 , 2 Chronicles 1:16 , 9:28 , Isaiah 31:3 ).

17. Neither shall he multiply wives to himself, that his heart turn not away--There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.
neither shall he greatly multiply . . . silver and gold--that is, the kings were forbidden to accumulate money for private purposes.

18-20. he shall write him a copy of this law in a book--The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.

20. that he may prolong his days in his kingdom, he and his children--From this it appears that the crown in Israel was to be hereditary, unless forfeited by personal crime.