Moses addresses judicial procedure for difficult cases, requiring multiple witnesses for capital crimes, and sets out the law of the king — Israel's future monarch must copy the Torah and read it daily.
What Makes This Chapter Remarkable
The king law (vv. 14-20) is the most restrained royal charter in the ancient Near East. The king must not multiply horses (military power), wives (political alliances), or silver and gold (treasury). He must write a personal copy of the Torah — mishneh haTorah (v. 18, 'a copy of this Law'), which gives Deuteronomy its Greek name. The king is not above the Law; he is its first student. His heart must not 'rise above his brothers' (v. 20) — kingship is leveled to brotherhood.
Translation Friction
The phrase mishneh haTorah (v. 18) could mean 'a copy of this law' or 'a second law' or 'a repetition of this law' — the LXX translated it as deuteronomion ('second law'), giving the book its English name. We rendered it 'a copy of this Law.' The judicial escalation 'if a case is too difficult for you' (v. 8) uses the verb yipale, from the same root as 'wonderful/extraordinary' — the hard case is literally 'too wonderful' for local courts.
Connections
The king law shapes the evaluation of every monarch in Kings — Solomon violates all three prohibitions (1 Kings 10-11). The prophet-like-Moses promise (18:15) functions as the king law's counterpart — prophet checks king. Josiah's Torah discovery (2 Kings 22:8-13) fulfills the mishneh haTorah command. The multiple-witness requirement (v. 6) is cited in Matthew 18:16 and 2 Corinthians 13:1.
You must not sacrifice to the LORD your God an ox or sheep that has any defect or serious flaw, because that is detestable to the LORD your God.
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.
Notes & Key Terms
Translator Notes
This verse connects to the blemished-firstborn law of 15:21 but broadens the principle to all sacrificial animals. The phrase mum kol davar ra ('a blemish — any bad thing') combines the specific term mum ('defect, blemish') with the general kol davar ra ('any bad/evil thing'), creating a comprehensive prohibition. The verdict ki to'avat YHWH Elohekha hu ('because it is an abomination/detestable thing to the LORD your God') classifies defective offerings in the same category as idolatry and pagan practices — it is not merely improper but revolting to God. Offering the imperfect insults God's worth (cf. Malachi 1:6-14).
If a man or woman is found among you, in any of the towns the LORD your God is giving you, who does what is evil in the sight of the LORD your God by violating His covenant —
KJV If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
Notes & Key Terms
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Key Terms
לַעֲבֹר בְּרִיתוֹla'avor berito
"violating His covenant"—transgressing his covenant, crossing his covenant, breaking his covenant, violating his agreement
The verb avar ('to cross over') when used with berit ('covenant') means to violate, breach, or transgress. The imagery is of crossing a boundary that the covenant established — stepping beyond the limits God set.
Translator Notes
The judicial procedure begins with the discovery of covenant violation. The phrase ish o ishah ('man or woman') establishes gender equality before the law — both are equally subject to covenant obligations and penalties. The crime is defined as la'avor berito ('to cross over/transgress His covenant'). The verb avar ('to cross, to pass over') when applied to covenant means to violate its terms — literally 'crossing the line' of the covenant boundary. The specific violation is detailed in the next verse.
by going to serve other gods and bowing down to them — whether the sun, the moon, or any of the heavenly host, which I have not commanded —
KJV And hath 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;
Notes & Key Terms
Translator Notes
The specific covenant violation is apostasy: serving other gods (ya'avod elohim acherim) and bowing to them (vayishtachu lahem). Three forms of astral worship are singled out: the sun (shemesh), moon (yareach), and the host of heaven (tseva hashamayim — the stars and planets). Astral worship was widespread in the ancient Near East, particularly in Mesopotamian and Canaanite cultures. The phrase asher lo tsivviti ('which I have not commanded') is understated but devastating — these objects were not merely forbidden; they were never part of God's instructions. The authority of divine command is the criterion: if God did not command it, it has no place in worship.
and it is reported to you and you hear about it, then you must investigate thoroughly. If it is confirmed as true — if this abomination has been committed in Israel —
KJV And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:
Notes & Key Terms
Translator Notes
The due process requirements parallel 13:15: vedarashta heitev ('you shall investigate thoroughly'). Three stages of judicial procedure are described: huggad lekha ('it is reported to you' — the initial report), veshama'ta ('you hear' — you receive the information), and vedarashta heitev ('you investigate well/thoroughly'). Only after exhaustive investigation, when vehineh emet nakhon hadavar ('behold, it is true, the matter is established'), can the case proceed. The standard of proof is high: both emet ('truth') and nakhon ('established, certain') must be met. The word to'evah ('abomination') classifies the crime.
then bring that man or that woman who committed this wicked act out to your city gate — that man or that woman — and stone them to death.
KJV Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.
Notes & Key Terms
Translator Notes
The execution takes place el she'arekha ('at your gates') — the city gate was the judicial center in ancient Israelite towns, where elders sat, cases were heard, and public justice was administered (cf. Ruth 4:1-2). The phrase et ha'ish o et ha'ishah is repeated emphatically — regardless of gender, the same penalty applies. Stoning (seqaltam ba'avanim vaMethu — 'stone them with stones and they shall die') was a communal act of execution, involving the entire community in enforcing the covenant.
A person may be put to death only on the testimony of two or three witnesses. No one may be executed on the testimony of a single witness.
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.
Notes & Key Terms
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Key Terms
עֵדִיםedim
"witnesses"—witnesses, testifiers, those who attest, those who give evidence
The plural form emphasizes that corroborated testimony is required. A single person's word — regardless of status — is insufficient to condemn someone to death. This protects against both false accusation and judicial error.
Translator Notes
The two-witness rule: al pi shenayim edim o sheloshah edim yumat hammet ('on the mouth of two witnesses or three witnesses the condemned shall die'). This foundational due process requirement prevents false convictions based on personal grudges or fabricated testimony. The phrase lo yumat al pi ed echad ('he shall not die on the mouth of one witness') states the negative counterpart with equal force. This principle became foundational in both Jewish and Christian legal traditions (Matt 18:16; 2 Cor 13:1; 1 Tim 5:19).
The hands of the witnesses must be the first raised against the condemned person to execute the sentence, and then the hands of all the people. In this way you will purge the evil from your midst.
KJV The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
Notes & Key Terms
Translator Notes
The witnesses bear primary responsibility: yad ha'edim tihyeh bo barishonah lahamito ('the hand of the witnesses shall be upon him first to put him to death'). This requirement serves as a deterrent against false testimony — if you testify against someone, you must personally participate in carrying out the death sentence. Knowing that your own hand must strike the first blow makes false accusation a grave personal act. The phrase veyad kol ha'am ba'acharonah ('and the hand of all the people last') involves the entire community. The formula uvi'arta hara miqqirbekha ('purge the evil from your midst') closes the section, as in 13:6. The petuchah marks a major section break.
If a legal case arises in your towns that is too difficult for you to decide — whether it involves bloodshed, civil disputes, or physical injuries — any contested matter, then go up to the place the LORD your God will choose.
KJV If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;
Notes & Key Terms
Translator Notes
The appellate court system: ki yippale mimmekha davar lammishpat ('if a matter is too extraordinary/difficult for you to judge'). The verb yippale ('it is extraordinary, it is beyond you') uses the same root as pele ('wonder') — the case exceeds local judicial competence. Three categories are listed: bein dam ledam ('between blood and blood' — homicide cases, distinguishing murder from manslaughter), bein din ledin ('between legal claim and legal claim' — civil disputes), and bein nega lanega ('between skin affliction and skin affliction' — cases involving physical injury or ritual impurity). When local courts cannot resolve these, the case goes up (ve'alita — 'you shall go up,' reflecting Jerusalem's elevation) to the central sanctuary.
Go to the Levitical priests and to the judge serving at that time. Inquire of them, and they will announce the legal verdict to you.
KJV And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:
Notes & Key Terms
Translator Notes
The central court has two components: hakkohanim haLeviyyim ('the Levitical priests' — religious authority) and hashofet asher yihyeh bayyamim hahem ('the judge who will be in those days' — civil authority). This dual structure combines priestly Torah expertise with judicial experience. The phrase vedarashta ('you shall inquire') places the burden on the litigant to bring the case; the phrase vehiggidu lekha ('they shall tell you') grants the central court authority to render binding decisions. The term devar hammishpat ('the word/verdict of the judgment') is authoritative — it is not advice but legal ruling.
You must carry out the decision they announce to you from that place the LORD will choose. Be careful to do exactly as they instruct you.
KJV And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:
Notes & Key Terms
Translator Notes
The binding authority of the central court is emphasized: ve'asita al pi hadavar ('you shall act according to the word/decision'). The phrase veshamarta la'asot kekhol asher yorukha ('you shall carefully do according to all that they instruct you') uses the verb yarah ('to instruct, to teach, to direct') — the same root as Torah. The central court's ruling carries the authority of Torah instruction. Compliance is not optional — the next verses establish the penalty for defiance.
Act according to the instruction of the law they teach you and the verdict they deliver to you. Do not deviate from the ruling they declare to you, either to the right or to the left.
KJV According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left.
Notes & Key Terms
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Key Terms
תּוֹרָהTorah
"law"—instruction, teaching, law, direction, guidance, the Torah
From the root yarah ('to instruct, to shoot, to direct'). Torah here means authoritative instruction — not 'law' in the restrictive sense but comprehensive divine guidance that the priestly court applies to specific cases.
Translator Notes
Two sources of authority are distinguished: haTorah asher yorukha ('the Torah/instruction they teach you' — the legal principle) and hammishpat asher yomeru lekha ('the judgment they tell you' — the specific ruling). The prohibition lo tasur min hadavar ('do not turn aside from the matter') uses the same language as the prohibition against straying from God's commands generally (cf. 5:32; 28:14). The right/left metaphor (yamin usmol) describes any deviation — there is no acceptable departure from the central court's ruling in either direction.
Anyone who acts presumptuously by refusing to obey the priest who stands serving the LORD your God there, or the judge — that person must die. You must purge the evil from Israel.
KJV And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
Notes & Key Terms
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Key Terms
בְזָדוֹןbezadon
"presumptuously"—presumptuously, arrogantly, with willful defiance, insolently
From the root zud/zid ('to boil over, to act presumptuously'). Zadon describes deliberate, prideful rebellion — not a mistake or misunderstanding but willful refusal to submit. It is the attitude, not just the action, that makes the offense capital.
Translator Notes
The penalty for contempt of court is death: veha'ish asher ya'aseh bezadon ('the man who acts in presumption/arrogance'). The word zadon ('presumption, arrogance, willful defiance') describes not mere disagreement but deliberate, prideful refusal to submit to legitimate authority. The defiance is directed at both religious (hakkohen ha'omed lesharet sham et YHWH — 'the priest standing to serve the LORD there') and civil (hashofet) authority. The formula umet ha'ish hahu ('that man shall die') and uvi'arta hara miYisrael ('purge the evil from Israel') establish that defiance of the judicial system threatens the entire community's covenant standing.
All the people will hear about it and be afraid, and no one will act presumptuously again.
KJV And all the people shall hear, and fear, and do no more presumptuously.
Notes & Key Terms
Translator Notes
The deterrent function: vekhol ha'am yishme'u veyira'u ('all the people will hear and fear'). The verb yezidun ('they will act presumptuously') uses the same root as zadon in verse 12, creating a verbal link — the punishment for presumption prevents future presumption. The setumah marks the transition to the king's law, one of the most distinctive passages in Deuteronomy.
When you enter the land the LORD your God is giving you, take possession of it, and settle in it, and you say, 'I want to set a king over me, like all the nations around me,'
KJV When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;
Notes & Key Terms
Translator Notes
The king's law (vv 14-20) is unique in the ancient Near East — no other nation's law code regulates the king's behavior. The scenario is anticipatory: ki tavo el ha'arets ('when you come into the land'). The desire for a king is presented as Israel's initiative — ve'amarta asimah alai melekh ('you will say, I will set over me a king'). The motivation is conformity: kekhol haggoyim asher sevivotai ('like all the nations around me'). This is telling: the request is driven by imitation of other nations, not by divine instruction. The text does not condemn kingship outright but subjects it to strict conditions.
you may indeed set a king over you — but only one whom the LORD your God chooses. You must appoint a king from among your own brothers. You may not place a foreigner over you who is not one of your brothers.
KJV Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.
Notes & Key Terms
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Key Terms
מֶלֶךְmelekh
"king"—king, ruler, sovereign, monarch
Deuteronomy's king is radically different from ancient Near Eastern monarchs. He is chosen by God, limited by law, and subject to Torah. The king's law is essentially a list of restrictions — a constitutional monarchy under divine authority.
Translator Notes
Three conditions for kingship: first, som tasim ('setting you may set' — the infinitive absolute grants permission but with the following qualifications). Second, asher yivchar YHWH Elohekha bo ('whom the LORD your God will choose in him') — the king must be God's choice, not merely the people's. Third, miqqerev achekha ('from the midst of your brothers') — the king must be an Israelite. The negative lo tukhal latet alekha ish nokhri ('you cannot place over you a foreign man') explicitly excludes non-Israelites. This prevents foreign domination disguised as domestic kingship. The king serves under God's authority, not independently of it.
However, he must not acquire many horses for himself, and he must not send the people back to Egypt to acquire more horses, since the LORD has told you, 'You are never to go back that way again.'
KJV But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
Notes & Key Terms
Translator Notes
The first royal restriction: lo yarbeh lo susim ('he shall not multiply horses for himself'). Horses in the ancient Near East were military technology — chariot warfare required large horse stables. Accumulating horses meant building a standing army and trusting in military power rather than God. The specific prohibition against returning to Egypt for horses (velo yashiv et ha'am Mitsraymah lema'an harbot sus) prevents both military alliance with Egypt and the symbolic reversal of the exodus. God's declaration lo tosifu lashuv badderekh hazzeh od ('you shall not again return by this way') treats return to Egypt as covenant betrayal. Solomon violated this law spectacularly (1 Kgs 10:28-29).
He must not acquire many wives, so that his heart will not be led astray. And he must not accumulate excessive amounts of silver and gold.
KJV Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
Notes & Key Terms
Translator Notes
Two more restrictions: lo yarbeh lo nashim velo yasur levavo ('he shall not multiply wives, so that his heart does not turn aside') and kesef vezahav lo yarbeh lo me'od ('silver and gold he shall not greatly multiply'). Multiple wives in royal contexts meant political marriages — alliances sealed by marriage to foreign princesses who brought their gods with them. The danger is explicitly stated: velo yasur levavo ('so his heart will not turn aside') — foreign wives lead to foreign gods. Solomon's story is the definitive illustration (1 Kgs 11:1-8). The gold/silver restriction prevents the king from building a personal treasury at the people's expense — taxation for royal enrichment is prohibited.
When he takes his seat on the throne of his kingdom, he must write for himself a copy of this Law on a scroll, taken from the one kept by the Levitical priests.
KJV And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:
Notes & Key Terms
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Key Terms
מִשְׁנֵה הַתּוֹרָהmishneh haTorah
"a copy of this Law"—copy of the law, second law, duplicate of the Torah, repetition of the instruction
The phrase means 'a duplicate/copy of this Torah.' The Septuagint translated this as deuteronomion ('second law'), which became the Greek and English name for the book. The requirement that the king personally copy the Torah establishes that even the highest human authority is subject to divine law.
Translator Notes
The most distinctive requirement: vekhatav lo et mishneh haTorah hazzot al sefer ('he shall write for himself a copy of this Torah on a scroll'). The phrase mishneh haTorah ('copy of the Torah, second Torah') gives Deuteronomy its Greek name (Deuteronomion — 'second law'). The king must personally copy the Torah — not merely possess it but write it out by hand. The act of copying forces sustained engagement with every word. The source is specified: millifnei hakkohanim haLeviyyim ('from before the Levitical priests') — the priests maintain the authoritative text, and the king copies from their master copy. The king is not above the Torah; he is under it.
It must remain with him, and he must read from it every day of his life, so that he learns to revere the LORD his God by keeping all the words of this Law and these decrees, and carrying them out.
KJV 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 law and these statutes, to do them:
Notes & Key Terms
Translator Notes
Three requirements for the royal Torah copy: vehayetah immo ('it shall be with him' — constant physical proximity), veqara vo kol yemei chayyav ('he shall read in it all the days of his life' — daily reading, not occasional reference), and the purpose clause lema'an yilmad leyir'ah et YHWH Elohav ('so that he will learn to fear/revere the LORD his God'). As with the tithe in 14:23, reverence is something learned through practice, not assumed. The king learns reverence through daily Torah engagement. The result is practical: lishmor et kol divrei haTorah hazzot... la'asotam ('to keep all the words of this Torah... to do them'). Knowledge must produce obedience.
This will prevent his heart from becoming arrogant toward his brothers and keep him from deviating from the commandment in any direction, so that he and his descendants may enjoy a long reign over his kingdom in the midst of Israel.
KJV 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 Israel.
Notes & Key Terms
Translator Notes
Two dangers the Torah guards against: levilti rum levavo me'echav ('so his heart does not rise above his brothers' — arrogance, the belief that the king is superior to ordinary Israelites) and levilti sur min hammitsvah yamin usmol ('so he does not turn from the commandment right or left' — deviation from God's instructions). The king is achim ('brothers') with his subjects — first among equals, not a separate class. The promise for compliance is dynastic longevity: lema'an ya'arikh yamim al mamlakhto hu uvanav ('so that he may extend days over his kingdom, he and his sons'). The king's obedience secures not just his reign but his dynasty's future. The setumah closes the king's law and the judicial section of Deuteronomy.