Compare Translations for Deuteronomy 17:6

Deuteronomy 17:6 ASV
At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.
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Deuteronomy 17:6 BBE
On the word of two or three witnesses, a man may be given the punishment of death; but he is not to be put to death on the word of one witness.
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Deuteronomy 17:6 CEB
Capital punishment must be decided by two or three witnesses. No one may be executed on the basis of only one testimony.
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Deuteronomy 17:6 CJB
The death sentence is to be carried out only if there was testimony from two or three witnesses; he may not be sentenced to death on the testimony of only one witness.
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Deuteronomy 17:6 RHE
By the mouth of two or three witnesses shall he die that is to be slain. Let no man be put to death, when only one beareth witness against him.
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Deuteronomy 17:6 ESV
On the evidence of two witnesses or of three witnesses the one who is to die shall be put to death; a person shall not be put to death on the evidence of one witness.
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Deuteronomy 17:6 GW
The person can only be sentenced to death on the testimony of two or three witnesses, but no one should ever be sentenced to death on the testimony of only one witness.
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Deuteronomy 17:6 GNT
However, they may be put to death only if two or more witnesses testify against them; they are not to be put to death if there is only one witness.
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Deuteronomy 17:6 HNV
At the mouth of two witnesses, or three witnesses, shall he who is to die be put to death; at the mouth of one witness he shall not be put to death.
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Deuteronomy 17:6 CSB
The one condemned to die is to be executed on the testimony of two or three witnesses. No one is to be executed on the testimony of a single witness.
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Deuteronomy 17:6 KJV
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 .
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Deuteronomy 17:6 LEB
{On the evidence of} two or three witnesses {the person shall be put to death}. The person shall not be put to death by the mouth of one witness.
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Deuteronomy 17:6 NAS
"On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness.
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Deuteronomy 17:6 NCV
There must be two or three witnesses that it is true before the person is put to death; if there is only one witness, the person should not be put to death.
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Deuteronomy 17:6 NIRV
The witness of two or three people is required to put someone to death. No one can be put to death because of what only one witness says. It needs the witness of two or three people.
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Deuteronomy 17:6 NIV
On the testimony of two or three witnesses a man shall be put to death, but no one shall be put to death on the testimony of only one witness.
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Deuteronomy 17:6 NKJV
Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.
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Deuteronomy 17:6 NLT
But never put a person to death on the testimony of only one witness. There must always be at least two or three witnesses.
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Deuteronomy 17:6 NRS
On the evidence of two or three witnesses the death sentence shall be executed; a person must not be put to death on the evidence of only one witness.
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Deuteronomy 17:6 RSV
On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness.
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Deuteronomy 17:6 DBY
At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death: he shall not be put to death at the mouth of one witness.
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Deuteronomy 17:6 MSG
But only on the testimony of two or three witnesses may a person be put to death. No one may be put to death on the testimony of one witness.
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Deuteronomy 17:6 WBT
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.
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Deuteronomy 17:6 TMB
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.
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Deuteronomy 17:6 TNIV
On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness.
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Deuteronomy 17:6 TYN
At the mouth of .ij. or .iij witnesses shal he that is worthy of deeth, dye: but at the mouth of one witnesse he shall not dye.
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Deuteronomy 17:6 WEB
At the mouth of two witnesses, or three witnesses, shall he who is to die be put to death; at the mouth of one witness he shall not be put to death.
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Deuteronomy 17:6 WYC
He that shall be slain, shall perish in the mouth of twain, either of three witnesses; no man be slain, for one man saith witnessing against him. (He who shall be put to death, shall die only after the testimony of two, or three, witnesses; no one shall die because one person saith witnessing against them.)
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Deuteronomy 17:6 YLT
By the mouth of two witnesses or of three witnesses is he who is dead put to death; he is not put to death by the mouth of one witness;
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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.