Acts 25:16
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
Unë u dhashë përgjigje se nuk është zakon i Romakëve të dorëzojnë dikë për vdekje para se i akuzuari të ballafaqohet me paditësit e tij, dhe t’i jetë dhënë mundësia që të mbrohet nga akuza.
Kiti nlel nkauwa nworu na alada nin na Romawa, inii unit nafo unit ulau, nin nani lenge na avuro ghe, bara anan kusu liti me.
| فَأَجَبْتُهُمْ أَنْ لَيْسَ لِلرُّومَانِيِّينَ عَادَةٌ أَنْ يُسَلِّمُوا أَحَدًا لِلْمَوْتِ قَبْلَ أَنْ يَكُونَ ٱلْمَشْكُوُّ عَلَيْهِ مُواجَهَةً مَعَ ٱلْمُشْتَكِينَ، فَيَحْصُلُ عَلَى فُرْصَةٍ لِلِٱحْتِجَاجِ عَنِ ٱلشَّكْوَى. |
| فَقُلْتُ لَهُمْ إِنَّهُ لَيْسَ مِنْ عَادَةِ الرُّومَانِ أَنْ يُصْدِرُوا حُكْماً عَلَى أَحَدٍ قَبْلَ أَن يُوَاجِهَ الَّذِينَ يَتَّهِمُونَهُ، لِتُتَاحَ لَهُ فُرْصَةُ الدِّفَاعِ عَنْ نَفْسِهِ. |
| ܘܐܡܪܬ ܠܗܘܢ ܕܠܝܬ ܥܝܕܐ ܠܪܗܘܡܝܐ ܕܢܬܠܘܢ ܒܪܢܫܐ ܡܘܗܒܬ ܠܩܛܠܐ ܥܕܡܐ ܕܢܐܬܐ ܒܥܠ ܕܝܢܗ ܘܢܟܤܝܘܗܝ ܒܐܦܘܗܝ ܘܢܬܝܗܒ ܠܗ ܐܬܪܐ ܠܡܦܩ ܒܪܘܚܐ ܥܠ ܡܐ ܕܡܬܪܫܐ |
Անոնց պատասխանեցի թէ Հռոմայեցիներուն սովորութիւնը չէ մահուան մատնել մարդ մը, մինչեւ որ ամբաստանեալը իր դիմաց չունենայ ամբաստանողները, եւ պատեհութիւն չտրուի իրեն՝ ջատագովելու ինքզինք այդ յանցանքին դէմ:
তেতিয়া মই তেওঁলোকক উত্তৰ দিলোঁ, যি জনৰ নামত অভিযোগ দিয়া হৈছে, তেওঁ যেতিয়ালৈকে অভিযোগকাৰীৰ সন্মুখত আত্মপক্ষ সমৰ্থন কৰিবলৈ নোৱাৰে, তেতিয়ালৈকে তেওঁক কোনো লোকৰ হাতত শোধাই দিয়া ৰোমীয়া লোকৰ নিয়ম নাই।
Mən dedim ki, ittiham edilən şəxsi ittihamçılarla üzləşdirmədən, ona edilən ittihamlara müdafiə imkanı vermədən, onlara təslim etmək Romalıların adətinə xas deyil.
Ki woro yi ciki, ke dam Romawa yibo ki aneken bibei nii bibwiyer, La wo ci kwakiyagece cin neco firank naco congum dorcero nob kiyagecenen, naco kiye ker kiyangece.
Eta ihardetsi diraueat, eztutela Romanoéc costuma nehoren heriotara liuratzeco, accusatzen denac bere accusaçaleac aitzinean dituqueeno, eta defendatzeco leku har deçaqueeno hoguenaz.
Be na ilima bu adole i, ‘Ninia Louma dunu hou da agoane gala. Dunu ilia eno dunu da wadela: le hamoi sia: beba: le, ninia da amo dunuma udigili hame fofada: sa. E da ea hou gaga: ma: ne, ema fofada: su dunu hidadea ilia odagi ba: beba: le fawane fofada: mu!’ na amane sia: i.
আমি তাদেরকে এই উত্তর দিয়েছিলাম, যাঁর নামে দোষ দেওয়া হয়, যাবৎ দোষারোপ কারীদের সঙ্গে সামনা সামনি না হয় এবং আরোপিত দোষ সম্বন্ধে আত্মপক্ষ সমর্থনের অবসর না পায়, তাবৎ কোনো ব্যক্তিকে সমর্পণ করা রোমীয়দের প্রথা নয়।
“আমি তাদের বললাম যে, কোনো মানুষকে সমর্পণ করা রোমীয়দের প্রথা নয়, যতক্ষণ না সে তার অভিযোগকারীদের সম্মুখীন হয় ও তাদের উত্থাপিত অভিযোগের বিরুদ্ধে আত্মপক্ষ সমর্থন করে।
पन मीं तैन ज़ोरू थियूं, कि रोमी केरे दस्तूरेरे मुताबिक कोई मैन्हु सज़ा देनेरे लेइ हवाले न कियो गाए, ज़ांतगर तैस अपने मुदेइ केरे सामने तैन इलज़ामा केरे बारे मां अपनि सफाई पैश केरनेरो मौको न दित्तो गाए।
पर मैं उना जो जबाब दिता, कि रोमियां दा ऐ रिबाज नी है, कि कुसी माणुऐ जो सजा देंणे तांई सौंपी देंन, जालू दीकर आरोपी जो अपणे दोष लांणे बालयां सामणे खड़े होईकरी दोषां दे जबाब देंणे दा मोका ना मिल्ले।
ମୁକାମୁକି ସେମଃନ୍କେ କୟ୍ଲେ, ତୁମି ଆର୍ ପାଉଲ୍ ମୁଁଆମୁୟ୍ଁ ନଃଉତା ହଃତେକ୍ ଆର୍ ଜୁୟ୍ ଲକ୍ ଜାକେ ଦଃସ୍ ଲାଦେଦ୍ ସେଲକ୍ ତାର୍ ନିଜାର୍ ସାକି ଦେଉଁକ୍ ସୁବିଦା ନଃହାଉତା ହଃତେକ୍ ତାକେ ଦସି କଃର୍ତା ଅଃମାର୍ ରମିୟମଃନାର୍ ବିଦି ନାୟ୍ ।
Taamó ‹Ash iko bín s'amiruwots shinats t'inr bín bos'amirumansh b́keewude'aniyere s'amiyetsman beshide'er imo Rom datsatsi ashuwots neemaliye› etaat boosh tiaanyi.
Mi sa bawu ndi a na he ni nkon wu hu bi Roma du ba ka ndrjo nu hama ni indji wa ba nhawu ka kri bla ni shishi biwa ba nhau a, nitu du to ngla tuma ni kpi wa ba nhau ni wua.
Но им отговорих, че римляните нямат обичай да предават някой човек [на смърт, ] преди обвиняемият да е бил поставен лице с лице с обвинителите си, и да му е дал случай да говори в своя защита относно обвинението.
Niini mitubag ako nga dili kini ang nabatasan sa mga Romano sa pagtugyan sa usa ka tawo alang sa usa ka paghangyo; hinuon, ang gipasangnginlan adunay kahigayonan nga moatubang sa mga nagpasangil ug manalipod batok sa mga sumbong kaniya.”
Gitubag ko sila nga dili batasan sa mga Romanhon ang pagtugyan kang bisan kinsa aron pagasilotan samtang ang sinumbong wala pa ikapaatubang sa mga magsusumbong, ug wala pa kahatagig higayon sa pagpanalipod sa iyang kaugalingon labut sa sumbong nga gipasaka batok kaniya.
Ya juope sija, na ti costumbren y Romano na umaentrega un taotao na umapuno, antes di umanaafana yan y fumaaela, ya uguaja lisensiaña manope pot y mafaaelaña.
ᎾᏍᎩᏃ ᎯᎠ ᏂᎦᏥᏪᏎᎸᎩ; ᎠᏂᎶᎻ ᎥᏝ ᎾᏍᎩ ᏱᏄᏅᏅ, ᎾᏍᎩ ᏧᏂᏲᎯᏍᏗᏱ ᎩᎶ ᎤᏲᎱᎯᏍᏗᏱ, ᎬᏂ ᎠᎫᎢᏍᏗᏍᎩ ᎬᏭᎯᏍᏗᏍᎩ ᏚᎾᎧᏛ ᏧᎪᎲᎯ ᏥᎨᏐ ᎠᎴ ᎠᎦᎵᏍᎪᎸᏓᏁᎸᎯ ᏥᎨᏐ ᎤᏩᏒ ᎠᎵᏍᏕᎵᏍᎬ ᎤᏁᎢᏍᏗᏱ ᎤᏃᎮᏗᏱ ᎤᏍᎦᏅᏨ ᎠᎫᎢᏍᏗᏍᎬ ᎤᎬᏩᎵ.
“Ine ndinawayankha kuti si mwambo wa Aroma kungomupereka munthu ayi. Munthu woyimbidwa mlanduyo amayenera kukumana nawo omunenezawo, kuti iye akhale ndi mwayi woyankhapo pa zimene akumuyimba mlanduzo.
Acunüng, kei naw ami veia, ‘Ami khyaka khyang ja khyakie ngkhyum u se, ami khyaknaka mawng üng cangnak am ami hmu hama küt üng, amät asungkhamei vai akcün am a yaha küt üng khyang u pi mkhuimkha vaia thum hin Romaha mi thuma am kyaki ni’ ti lü, ka ja msang.
Kai mah, Kami maeto loe anih zae net kami hoiah mikhmai ang hnuk moe, a net ih zaehaih to pathim ai ah loe, mi kawbaktih doeh paduek han minawk banah paek hae, Rom kaminawk ih daan na ai ni.
Amih te, “Hlang pakhat tloeng tarha ham Roman khosing a om moenih. A paelnaeh loh aka paelnaehkung te maelhmai hmuh ham hmuen a om hlan atah, te daengah man dumlai kawng ah olthungnah a dang ve,” tila ka doo.
Amih te, ‘Hlang pakhat tloeng tarha ham Roman khosing a om moenih. A paelnaeh loh aka paelnaehkung te maelhmai hmuh ham hmuen a om hlan atah, te daengah man dumlai kawng ah olthungnah a dang ve,’ tila ka doo.
Kai ing, thlang pynoet ing amah thawlh ak pukkhqi mi hqum qu unawh ak cangnaak awi kak kqawn hlanawh thlang a kut awh peek aham taw Rom phung amni.
Amate kung ah, mawsiatna a thuak pa sia a mawsiat te taw maitang kisi tu in, amate i mawsiatna thu taw kisai, ama atu thuson hun pia masa ngawl in, mi khatpo that tu in piak tu sia Rome mite i ngeina hi ngawl hi, ci in ka zo hi.
Chuin Rome te dan dungjuiyin achungthu khol masa louvin mi themmo akichan thei poi kati peh e, amaho chu ahehsehou toh kimaitoa kidinsah a akihonna thu kisei sah ji ahi” kati.
Hatei, yon pen lah kaawm e tami buet touh heh, yon kapenkung hoi minhmai kâhmo teh yon kâpen e hoi kâkuen lah, bout pathungnae ao hoehnahlan ahni hah alouklah thak pawiteh Romnaw e phung nahoeh telah Judahnaw koe ka dei pouh.
我对他们说，无论什么人，被告还没有和原告对质，未得机会分诉所告他的事，就先定他的罪，这不是罗马人的条例。
我對他們說，無論甚麼人，被告還沒有和原告對質，未得機會分訴所告他的事，就先定他的罪，這不是羅馬人的條例。
我的答复是，被告还没有和原告当面对证，没有获得机会指控进行自我辩护，就不能把他送过去，这不符合罗马法律。
我回答他們說：當被告還沒有與原告當面對質，還沒有機會辯護控告他的事以前，就將那人交出，不合羅馬人的規例。
Nambo uneji naasalile kuti Ŵaloma nganakola masyoŵelo go ga kuntyosya mundu alamulikwe akanaŵe kuchingangana ni ŵandu ŵakumbechetela meeso ni meeso, ni kwapa lipesa lya kulichenjela kwa iŵambechetele yo.
ⲁⲓⲟⲩⲱϩⲉⲙ ⲇⲉ ⲛⲱⲟⲩ ⲉⲓϫⲱ ⳿ⲙⲙⲟⲥ ϫⲉ ⲟⲩⲥⲩⲛⲏⲑⲓⲁ ⲁⲛ ⲧⲉ ⳿ⲛⲧⲉ ⲛⲓⲣⲱⲙⲉⲟⲥ ⳿ⲉϯ ⳿ⲛⲟⲩⲣⲱⲙⲓ ⳿ⲛ⳿ϩⲙⲟⲧ ⳿ⲙⲡⲁⲧⲟⲩ⳿ⲟϩⲓ ⳿ⲉⲣⲁⲧⲟⲩ ⳿ⲛϫⲉ ⲛⲓⲕⲁⲧⲏⲅⲟⲣⲟⲥ ⳿ⲙⲡⲉ⳿ⲙⲑⲟ ⳿ⲙⲫⲏⲉⲧⲟⲩⲉⲣⲕⲁⲧⲏⲅⲟⲣⲓⲛ ⳿ⲉⲣⲟϥ ⲟⲩⲟϩ ⳿ⲛⲧⲉϥϫⲉⲙ ⲙⲁ ⳿ⲛϯ ⳿ⲛⲧⲉϥⲁⲡⲟⲗⲟⲅⲓⲁ ⲉⲑⲃⲉ ⲡⲓⲁⲣⲓⲕⲓ.
ⲁⲓⲟⲩⲱϣⲃ ⲇⲉ ⲛⲁⲩ ϫⲉ ⲙⲡⲥⲱⲛⲧ ⲁⲛ ⲡⲉ ⲛⲛⲉϩⲣⲱⲙⲁⲓⲟⲥ ⲉϯ ⲛⲟⲩⲣⲱⲙⲉ ⲉⲩⲕⲁⲧⲏⲅⲟⲣⲓ ⲙⲙⲟϥ ⲉⲧⲁⲕⲟϥ ⲙⲡⲁⲧⲉ ⲛⲕⲁⲧⲏⲅⲟⲣⲟⲥ ⲉⲓ ⲙⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ ⲉⲧⲣⲉϥϭⲛⲑⲉ ⲛⲟⲩⲱϣⲃ ⲟⲩⲃⲉ ⲧⲕⲁⲧⲏⲅⲟⲣⲓⲁ
ⲁⲓ̈ⲟⲩⲱϣⲃ̅ ⲇⲉ ⲛⲁⲩ ϫⲉ ⲙ̅ⲡⲥⲱⲛⲧ̅ ⲁⲛ ⲡⲉ ⲛ̅ⲛⲉϩⲣⲱⲙⲁⲓⲟⲥ ⲉϯ ⲛⲟⲩⲣⲱⲙⲉ ⲉⲩⲕⲁⲧⲏⲅⲟⲣⲓ ⲙ̅ⲙⲟϥ ⲉⲧⲁⲕⲟϥ. ⲙ̅ⲡⲁⲧⲉⲛ̅ⲕⲁⲧⲏⲅⲟⲣⲟⲥ ⲉⲓ ⲙ̅ⲡⲉϥⲙⲧⲟ ⲉⲃⲟⲗ. ⲉⲧⲣⲉϥϭⲛ̅ⲑⲉ ⲛ̅ⲟⲩⲱϣⲃ̅ ⲟⲩⲃⲉⲧⲕⲁⲧⲏⲅⲟⲣⲓⲁ.
ⲀⲒⲞⲨⲰϨⲈⲘ ⲆⲈ ⲚⲰⲞⲨ ⲈⲒϪⲰ ⲘⲘⲞⲤ ϪⲈ ⲞⲨⲤⲨⲚⲎⲐⲒⲀ ⲀⲚ ⲦⲈ ⲚⲦⲈⲚⲒⲢⲰⲘⲈⲞⲤ ⲈϮ ⲚⲞⲨⲢⲰⲘⲒ ⲚϨⲘⲞⲦ ⲘⲠⲀⲦⲞⲨⲞϨⲒ ⲈⲢⲀⲦⲞⲨ ⲚϪⲈⲚⲒⲔⲀⲦⲎⲄⲞⲢⲞⲤ ⲘⲠⲈⲘⲐⲞ ⲘⲪⲎ ⲈⲦⲞⲨⲈⲢⲔⲀⲦⲎⲄⲞⲢⲒⲚ ⲈⲢⲞϤ ⲞⲨⲞϨ ⲚⲦⲈϤϪⲈⲘ ⲘⲀ ⲚϮ ⲚⲦⲈϤⲀⲠⲞⲖⲞⲄⲒⲀ ⲈⲐⲂⲈ ⲠⲒⲀⲢⲒⲔⲒ.
Odgovorih im da u Rimljana nije običaj izručivati kojega čovjeka prije negoli se, optužen, suoči s tužiteljima i dobije prigodu da se brani od optužbe.
Kterýmž jsem odpověděl, že není obyčej Římanům vydati člověka na smrt, prvé než by ten, na kohož se žaloba děje, přítomné měl žalobníky, a volnost k odpovídání na to, z čehož by byl obviňován.
Kterýmž jsem odpověděl, že není obyčej Římanům vydati člověka na smrt, prve nežli by ten, na kohož se žaloba děje, přítomné měl žalobníky a volnost k odpovídání na to, z čehož by byl obviňován.
Musel jsem jim dát lekci z římského práva a poučit je, že my Římané nikoho nesoudíme bez řádného slyšení obou stran a že každý musí dostat možnost obhajoby.
Dem svarede jeg, at Romere ikke have for Skik at prisgive noget Menneske, førend den anklagede har Anklagerne personligt til Stede og får Lejlighed til at forsvare sig imod Beskyldningen.
Dem svarede jeg, at Romere ikke have for Skik at prisgive noget Menneske, førend den anklagede har Anklagerne personligt til Stede og faar Lejlighed til at forsvare sig imod Beskyldningen.
Dem svarede jeg, at Romere ikke have for Skik at prisgive noget Menneske, førend den anklagede har Anklagerne personligt til Stede og faar Lejlighed til at forsvare sig imod Beskyldningen.
ମାତର୍ ମୁଇ ସେମନ୍କେ କଇଲି ଜେ, ଗଟେକ୍ ଦସିକେ ବିଚାର୍ କର୍ବା ଗରେ, ତାକେ ଦାବା କରୁମନର୍ ମୁଆଟେ ନିଜର୍ ବାଟେଅନି କଇବାକେ ବେଲା ଦେବା ଆଗ୍ତୁ, ତାକେ ଦସି କର୍ବାଟା ଆମର୍ ରମିୟମନର୍ ନିୟମେ ନାଇ ।
“Ne anyisogi ni ok en kit jo-Rumi mondo ochiw ngʼato angʼata ne joma odonjone, kapok omiye thuolo mar wacho kore kuom weche modonjnego.
Ndakavwiila kuti tachili muchiyanza chaba Roma pe kwaaba muntu wabikwa kaambo, katanalangana aabo bakamubika kaambo, akujana chiindi chakulyaambilila mulandu ngobamupede.
Aan dewelke ik antwoordde, dat de Romeinen de gewoonte niet hebben, enigen mens uit gunst ter dood over te geven, eer de beschuldigde de beschuldigers tegenwoordig heeft, en plaats van verantwoording gekregen heeft over de beschuldiging.
Ik heb hun geantwoord, dat de Romeinen niet gewoon zijn, iemand uit te leveren, voordat de beschuldigde zijn aanklagers vóór zich gezien heeft, en gelegenheid heeft gehad, zich tegen de aanklacht te verdedigen.
Aan dewelke ik antwoordde, dat de Romeinen de gewoonte niet hebben, enigen mens uit gunst ter dood over te geven, eer de beschuldigde de beschuldigers tegenwoordig heeft, en plaats van verantwoording gekregen heeft over de beschuldiging.
To whom I answered, that it is not a custom by Romans to give any man freely for destruction, before the man being accused has the accusers in person, and receives an occasion of defense about the accusation.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defence concerning the matter laid against him.
I replied to them, that it is not the custom of the Romans to deliver any man up to death, before the accused has had his accusers face to face, and has had an opportunity to answer concerning the charge that is against him.
I told them that it is not the Roman custom to hand a man over before he has had an opportunity to face his accusers and defend himself against their charges.
To whom I gave answer that it is not the Roman way to give a man up, till he has been face to face with those who are attacking him, and has had a chance to give an answer to the statements made against him.
I answered them that it is not the custom of the Romans to hand anyone over for destruction before the accused faces his accusers and has an opportunity to make his defense concerning the charges.
I answered them that it is not the custom of the Romans to condemn any man, before he who is being accused has been confronted by his accusers and has received the opportunity to defend himself, so as to clear himself of the charges.
to whom I answered, It is not [the] custom of the Romans to give up any man before that the accused have the accusers face to face, and he have got opportunity of defence touching the charge.
To whom I answered: It is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present, and have liberty to make his answer, to clear himself of the things laid to his charge.
to whom I answered that it is not a custom with Romans to deliver any man to destruction before the accused has his accusers face to face and has opportunity for defense against the accusation.
I replied that it is not according to Roman law to convict anyone without having them face their accusers and giving them the opportunity to defend themselves against the charges.
To whome I answered, that it is not the maner of the Romanes for fauour to deliuer any man to the death, before that hee which is accused, haue the accusers before him, and haue place to defend himselfe, concerning the crime.
to whom I responded, that it is not the customs to the Romans to slay any man gratuitously, before that the accused may have his accusers face to face, and receive a place of defence concerning the charge.
To whom I replied, That it was not customary for Romans to give up any man gratuitously to destruction, before that the person accused should have his accusers produced face to face, and be allowed opportunity to defend himself against the charge.
To whom I answered, it is not the custom of the Romans to give up any man to destruction, till he that is accused have the accusers face to face, and have an opportunity of making his defence concerning the accusation.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.
to whom I answered, that it is not a custom of Romans to make a favor of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defense in regard to the charge laid against [him].
I told them that it was not the custom of the Romans to give any man up for punishment, before the accused had his accusers face to face, and had opportunity of defending himself against the charges that had been brought against him.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered that it is not the custom of the Romans to give up anyone before the accused has met the accusers face to face, and has had opportunity to make his defense against the charge.
To whom I answered, It is not the custom of the Romans to give up any man on a charge, before the accused hath the accusers face to face, and hath opportunity to answer for himself concerning the crime laid against him.
My answer to them was, that it was not the practice of Romans to give up anyone to their accusers until the accused had met them face to face, and had also had an opportunity of answering the charges brought against them.
My answer to them was, that it was not the practice of Romans to give up anyone to their accusers until the accused had met them face to face, and had also had an opportunity of answering the charges brought against them.
To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defence concerning the matter laid against him.
unto whom made answer—That it is not a custom with Romans, to grant as a favour any man, before the accused, face to face, should have his accusers, and, opportunity of defence, should receive, concerning the charge.
to whom I answered that not it is [the] custom with Romans to give up any man (into punishment *K) before than the [one] being accused to face he would be [able] the accusers [the] opportunity and of defense he would have concerning the accusation.
to/with which to answer that/since: that no to be custom Roman to give grace one a human (toward destruction *K) before or the/this/who to accuse according to face to have/be the/this/who accuser place and/both defence to take about the/this/who accusation
And I told them, it was not the custom of the Romans to give any man as a gift to be killed, until his adversaries have come and accused him to his face, and there be given him place to defend himself against that of which he is accused.
And I told them, It is not the custom of the Romans, to give up a man gratuitously to be slain; until his accuser appeareth and chargeth him to his face, and opportunity is afforded him to make defence respecting what is charged upon him.
But I told them that when someone has been accused [of a crime, we] Romans do not immediately (condemn that person/declare that person to be guilty). First, we [command] him to stand before the people who are accusing him and to say whether or not he has done those things. [After that, the judge will decide what to do with] him.
My answer to them was, that it was not the practice of Romans to give up any man to his accusers till the accused had met them face to face, and had also had an opportunity of answering the charges brought against him.
To whom I answered: It is not the maner of the Romayns to delyver eny man that he shuld perisshe before that he which is accused have the accusars before him and have licence to answer for him selfe concerninge ye cryme layde agaynst him:
I answered them that it was not the custom of the Romans to hand over anyone before the accused had faced his accusers and had an opportunity to defend himself against the charges.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before he who is accused hath the accusers face to face, and hath license to answer for himself concerning the crime laid against him.
To whom I answered, It is not the manner of the Romans to deliver any man to die, before he who is accused hath the accusers face to face, and hath opportunity to answer for himself concerning the charge laid against him.
My reply was that it is not the custom among the Romans to give up any one for punishment before the accused has had his accusers face to face, and has had an opportunity of defending himself against the charge which has been brought against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defence concerning the matter laid against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defence concerning the matter laid against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him.
I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defence concerning the matter laid against him.
To whiche Y answeride, That it is not custom to Romayns, to dampne ony man, bifore that he that is accusid haue hise accuseris present, and take place of defending, to putte awei the crymes, that ben putte ayens hym.
unto whom I answered, that it is not a custom of Romans to make a favour of any man to die, before that he who is accused may have the accusers face to face, and may receive place of defence in regard to the charge laid against [him].
Al ili mi respondis, ke ĉe la Romanoj ne estas moro transdoni iun al morto, antaŭ ol la akuzito havos la akuzantojn vizaĝon kontraŭ vizaĝo, kaj ricevos permeson defendi sin pri la akuzo.
Ke abe ale si wò ŋutɔ nènyae ene la, megblɔ na wo be míaƒe Roma se la meɖe mɔ be woabu fɔ ame ʋɔnumadrɔmadrɔ̃e o, ke boŋ ele be woana mɔe be wòaɖe eɖokui nu le ame siwo tsɔ nya ɖe eŋu la ŋkume.
Joille minä vastasin: ei se ole Roomalaisten tapa, että joku ihminen ennen annetaan surmata, kuin se, jonka päälle kannetaan, saa päällekantajat rinnallensa ja saa tilan edestänsä vastata kanteesta.
Mutta minä vastasin heille: 'Ei ole roomalaisten tapa antaa ketään alttiiksi, ennenkuin syytetty on asetettu vastakkain syyttäjäinsä kanssa ja on saanut puolustautua syytöstä vastaan'.
maar ik antwoordde hun dat de Romeinen de gewoonte niet hebben van iemand uit gunst over te geven, vóórdat de beschuldigde zijn beschuldigers voor zich heeft, en gelegenheid heeft bekomen om zich te verdedigen tegen de beschuldiging.
Je leur ai répondu que ce n'est pas la coutume des Romains de livrer un homme avant d'avoir confronté l'accusé avec ses accusateurs et de lui avoir donné les moyens de se justifier de ce dont on l'accuse.
Je leur ai répondu que ce n'est pas la coutume des Romains de livrer un homme à la mort avant que l'accusé ait rencontré ses accusateurs et ait eu l'occasion de se défendre sur ce qui lui est reproché.
mais je leur ai répondu que ce n’est pas la coutume des Romains de livrer quelqu’un avant que l’accusé ait ses accusateurs devant lui et qu’il ait l’occasion de se défendre de ce dont il est accusé.
Mais je leur ai répondu que ce n'est point l'usage des Romains de livrer quelqu'un à la mort, avant que celui qui est accusé ait ses accusateurs présents, et qu'il ait lieu de se défendre du crime.
Je leur ai répondu: Ce n’est pas la coutume des Romains de condamner un homme avant que l’accusé ait ses accusateurs présents, et qu’on lui ait donné lieu de se défendre, pour se laver de l’accusation.
Je leur ai répondu que ce n’est pas la coutume des Romains de livrer un homme avant que l’inculpé ait été mis en présence de ses accusateurs, et qu’il ait eu la faculté de se défendre sur les choses dont on l’accuse.
Je leur ai répondu que ce n’est pas la coutume des Romains de livrer un homme avant d’avoir confronté l’accusé avec ses accusateurs et de lui avoir donné les moyens de se justifier de ce dont on l’accuse.
Je leur ai répondu que ce n’est pas la coutume des Romains de livrer un homme avant de l'avoir confronté avec ses accusateurs, et de lui avoir donné les moyens de se justifier du crime dont on l'accuse.
Je leur ai répondu que ce n'est pas la coutume des Romains de livrer un homme à la mort, avant que l'accusé ait eu ses accusateurs en face, et qu'il ait eu la liberté de se défendre de son accusation.
je leur ai répondu que ce n'est pas l'usage des Romains de livrer un homme, avant que l'accusé ait été mis en présence de ses accusateurs et qu'il ait obtenu la faculté de se justifier de l'accusation.
Je leur ai répondu que la coutume romaine ne permet pas de livrer un homme par complaisance, sans que l'accusé ait été confronté avec ses accusateurs et ait eu toute facilité de se justifier de l'accusation.
Je leur répondis que ce n'est pas la coutume des Romains de livrer un homme, sans que l'accusé ait été confronté avec ses accusateurs et qu'il ait eu le moyen de se justifier du crime dont il est accusé.
Ta qasse mootetidadey mootizayta sinththan eqqidi bena mootiza yoozas beessiza malththe immontta dishin mootetidade aththi immooy Rome kawootethas woga gidena” gaada zaaradis.
Ich erwiderte ihnen, es sei nicht Sitte bei den Römern, jemand nur aus Gefälligkeit gegen andere zu bestrafen, ohne daß der Beklagte seinen Klägern gegenübergestellt worden sei und Gelegenheit gehabt habe, sich gegen die Anklage zu verteidigen.
Ich erwiderte ihnen, es sei nicht Sitte bei den Römern, jemand preiszugeben, ehe der Angeklagte nicht seinen Anklägern Aug' in Aug' gegenüber gestanden und Gelegenheit gehabt habe, sich gegen die Anklage zu verteidigen.
denen ich antwortete: Es ist bei den Römern nicht Sitte, irgend einen Menschen preiszugeben, ehe der Angeklagte seine Ankläger persönlich vor sich habe und Gelegenheit bekommen, sich wegen der Anklage zu verantworten.
denen ich antwortete: Es ist bei den Römern nicht Sitte, irgend einen Menschen preiszugeben, ehe der Angeklagte seine Ankläger persönlich vor sich habe und Gelegenheit bekommen, sich wegen der Anklage zu verantworten.
Ich antwortete ihnen, daß es bei den Römern nicht Brauch sei, einen Menschen aus Gunst preiszugeben, ehe der Angeschuldigte seinen Anklägern gegenüber gestellt sei, und Raum zur Verteidigung über die Anklage bekommen habe.
welchen ich antwortete: Es ist der Römer Weise nicht, daß ein Mensch ergeben werde umzubringen, ehe denn der Verklagte habe seine Kläger gegenwärtig und Raum empfange, sich der Anklage zu verantworten.
Denen antwortete ich: Es ist der Römer Weise nicht, daß ein Mensch übergeben werde, ihn umzubringen, ehe denn der Verklagte seine Kläger gegenwärtig habe und Raum empfange, sich auf die Anklage zu verantworten.
Ich habe ihnen zur Antwort gegeben, bei den Römern sei es nicht üblich, einen Menschen aus Gefälligkeit preiszugeben, bevor nicht der Angeklagte seinen Anklägern persönlich gegenübergestanden und Gelegenheit zur Verteidigung gegen die Anklage erhalten habe.
Denen antwortete ich, es sei nicht der Römer Brauch, einen Menschen preiszugeben, ehe der Angeklagte die Kläger vor Augen habe und Gelegenheit erhalte, sich der Klage wegen zu verteidigen.
Ich antwortete ihnen, daß es nicht Römersitte ist, einen Menschen aus Gunst zu verurteilen, ehe denn der Verklagte seinen Klägern gegenübergestellt wäre und Gelegen- heit hätte, sich gegen die Anklage zu verteidigen.
“Na niĩ ngĩmeera atĩ ti mũtugo wa andũ a Roma kũneana mũndũ o wothe ataambĩte kũngʼethanĩra na andũ arĩa mamũthitangĩte na kũheo mweke wa kwĩyarĩrĩria ũhoro-inĩ ũrĩa athitangĩirwo.
Taani, ‘Mootettida uray bana mooteyssata sinthan eqqidi ba mootidabaas zaaro immonnashin, oona gidikkoka aadhdhidi imetteyssi Roome higge gidenna’ yaagada enttaw zaaras.
n den waani ba, ke laa tie loma yaaba bogida nni ki teni o nilo ban kpa o, ke waa baa ki maadi yaaba n kulido nituanli ki gaa o yuli.
Ke n mo jiini ba ke laa puni sanu ke Roma yaaba ń taa nilo ki mubni o o yibala nui nni ke baa buni o ki puni o u sanu ke o ba maadi ki fie o yuli ti buudi kani.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
προς τους οποίους απεκρίθην ότι δεν είναι συνήθεια εις τους Ρωμαίους να παραδίδωσι κατά χάριν ουδένα άνθρωπον εις θάνατον, πριν ο κατηγορούμενος έχη τους κατηγόρους κατά πρόσωπον και λάβη καιρόν απολογίας περί του εγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
προσ ουσ απεκριθην οτι ουκ εστιν εθοσ ρωμαιοισ χαριζεσθαι τινα ανθρωπον εισ απωλειαν πριν η ο κατηγορουμενοσ κατα προσωπον εχοι τουσ κατηγορουσ τοπον τε απολογιασ λαβοι περι του εγκληματοσ
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον εἰς ἀπώλειαν πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ⸀ἄνθρωπονπρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος, κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
Πρὸς οὓς ἀπεκρίθην, ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
Πρὸς οὓς ἀπεκρίθην, ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος
πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος.
ନେଙ୍ଗ୍ ଆମେଇଂକେ ଉତର୍ ମ୍ୱିକେ ‘ଉଡ଼ିବେଲା ମେଃଡିଗ୍ ରେମୁଆଁ ମେଃଡିଗ୍ ବୁଲ୍ ନ୍ସା ଦାବି ଡିଂଏ ମେଁ ନିଜେ ଦାବି ଡିଂଣ୍ଡ୍ରେଇଂନେ ସାମ୍ନା ସାମ୍ନି ମାଡିଙ୍ଗ୍ ଜାକ’ ବାରି ନିଜର୍ ବିରୁଦ୍ରେ ପାଙ୍ଗ୍ଲେଃକ୍ନେ ଦାବି ଉଲିଆନେ ଉତର୍ ମାବିଃ ଜାକ ରୋମୀୟଇଂ ଆତେନ୍ ରେମୁଆଁକେ ବିନ୍ ଆଜାକେ ବିଚାର୍ ଡିଂନେସା ଆବିଆର୍ ଣ୍ଡୁ ।
મેં તેઓને ઉત્તર આપ્યો કે, કોઈ પણ તહોમતદારને ફરિયાદીઓની રૂબરૂ તહોમત વિષે પોતાના બચાવમાં પ્રત્યુત્તર આપવાની તક ન મળે ત્યાં સુધી તેને (મારી નાખવાને) સોંપી દેવો એ રોમનોની રીત નથી.
Mwen reponn yo: Se pa koutim moun lavil Wòm yo pou yo renmèt yon akize bay lènmi l' konsa san yo pa mete l' fasafas ak moun k'ap akize l' yo anvan. Se pou l' gen chans defann tèt li tou anba akizasyon yo.
“Mwen te reponn yo ke se pa koutim a Women yo pou livre okenn moun avan sila ki akize a wè akizatè li yo fasafas e vin gen chans pou fè defans li kont chaj yo.
पर मन्नै उन ताहीं जवाब दिया के रोमियों की या रीत कोनी के किसे माणस ताहीं सजा कै खात्तर सौंप देवै, जिब ताहीं मुजरिम ताहीं अपणे बैरियाँ कै स्याम्ही खड़े होकै दोष का जवाब देण का मौक्का ना मिलै।
“Na gaya musu cewa ba al’adar Romawa ba ce a hukunta mutum kafin ya fuskanci masu ƙararsa ya kuma sami damar kāre kansa game da ƙararsu.
Game da wannan na amsa na ce masu, ba al'adar Romawa ba ce a ba da mutum tagomashi; sai wanda ake kararsa an bashi zarafi ya kare kansa a gaban masu kararsa, ya kuma bada hujjojinsa game da kararakin.
I aku la au ia lakou, Aole ia o ko Roma aoao, ke haawi aku i kekahi kanaka e make, me ka halawai maka ole o ka mea i hoopiiia, a me ka poe e hoopii mai, a aeia'ku ia e olelo mai nona iho ma na mea i hoopiiia mai nona.
| כמובן שמיהרתי להבהיר להם שהחוק הרומאי אינו מרשיע אדם לפני שמעמידים אותו לדין, ולפני שניתנה לו האפשרות לעמוד מול מאשימיו ולהגן על עצמו. |
| ואען אותם כי אין מנהג הרומיים למגן איש לאבד בטרם יעמד הנשטן לנכח שטניו ונתן לו מקום להצטדק מן השטנה׃ |
परन्तु मैंने उनको उत्तर दिया, कि रोमियों की यह रीति नहीं, कि किसी मनुष्य को दण्ड के लिये सौंप दें, जब तक आरोपी को अपने दोष लगाने वालों के सामने खड़े होकर दोष के उत्तर देने का अवसर न मिले।
“मैंने उनके सामने रोमी शासन की नीति स्पष्ट करते हुए उनसे कहा कि इस नीति के अंतर्गत दोषी और दोष लगानेवालों के आमने-सामने सवाल जवाब किए बिना तथा दोषी को अपनी सफ़ाई पेश करने का अवसर दिए बिना दंड के लिए सौंप देना सही नहीं है.
Nekik azt feleltem, hogy nem szokásuk a rómaiaknak, hogy egy embert halálra adjanak, mielőtt a vádlottat nem szembesítenék vádlóival, és alkalmat nem kap a vád felől való védekezésre.
Kiknek azt felelém, hogy nem szokásuk a rómaiaknak, hogy valamely embert halálra adjanak, mielőtt a vádlott szembe nem állíttatik vádlóival, és alkalmat nem nyer a vád felől való mentségére.
Að sjálfsögðu benti ég þeim strax á að samkvæmt rómverskum lögum væru menn ekki dæmdir til dauða fyrr en búið væri að rannsaka mál þeirra og þeir fengið að flytja vörn.
“Ma emere m ka ha ghọta na o megidere iwu ndị Rom ịrara mmadụ ọbụla nye tupu ekpee ya ikpe nyekwa ya ohere ịgọrọ onwe ya nʼihu ndị na-ebo ya ebubo.
Iti daytoy, simmungbatak a saan a kaugalian dagiti Romano a mangiyawat iti tao a kas pabor; ngem ketdi, rumbeng nga adda iti gundaway iti naidarum a tao a mangsango kadagiti nangidarum kenkuana tapno maikalinteganna ti bagina a maibusor kadagiti pammabasol.”
Tetapi saya menjawab bahwa orang Roma tidak bisa menyerahkan begitu saja seorang tertuduh untuk dihukum, kalau tertuduh itu belum berhadapan dengan pendakwa-pendakwanya dan diberi kesempatan membela diri.
Saya menjawab tidaklah sesuai dengan hukum Roma untuk menghukum seseorang tanpa mereka menghadapi para penuduh mereka dan memberikan mereka kesempatan untuk membela diri mereka.
Aku menjawab mereka, bahwa bukanlah kebiasaan pada orang-orang Roma untuk menyerahkan seorang terdakwa sebagai suatu anugerah sebelum ia dihadapkan dengan orang-orang yang menuduhnya dan diberi kesempatan untuk membela diri terhadap tuduhan itu.
Tetapi saya menjawab mereka bahwa menurut hukum Romawi, seorang tertuduh tidak bisa sembarangan dihukum mati. Sebelumnya dia harus diberi kesempatan untuk membela diri di hadapan para penuduhnya.
Ku ili unene aza niasukiiye kina ku ntendo nia a Roma kumupumya muntu ku kielya badala akwe, u musemelwa utakiwe kutula ni lyoma nila ku gugana ni asemi akwe nu kitambuilya ku usemelwa nuanso.
A' quali risposi che non è l'usanza de' Romani di donare alcuno, per farlo morire, avanti che l'accusato abbia gli accusatori in faccia e gli sia stato dato luogo di purgarsi dell'accusa.
Risposi che i Romani non usano consegnare una persona, prima che l'accusato sia stato messo a confronto con i suoi accusatori e possa aver modo di difendersi dall'accusa.
Risposi loro che non è usanza de’ Romani di consegnare alcuno, prima che l’accusato abbia avuto gli accusatori a faccia, e gli sia stato dato modo di difendersi dall’accusa.
Ba ma gun we, a utanda wa yahudawa uni a nya unu ani me, barki ani me adi muti de sa a zin malin mame nan an de sa wa aye in malin me nani ma kyem ma buki tize tu bura uni ce nu meme.
我は答へて、訴へらるる者の未だ訴ふる者の面前にて辯明する機を與へられぬ前に付すは、ロマ人の慣例にあらぬ事を告げたり。
わたしは彼らに，被告人が告訴人たちに面と向かって，自分に着せられた事柄について弁明する機会が与えられないうちに，これを滅びに引き渡すというのは，ローマ人の慣習ではないと答えておきました。
そこでわたしは、彼らに答えた、『訴えられた者が、訴えた者の前に立って、告訴に対し弁明する機会を与えられない前に、その人を見放してしまうのは、ローマ人の慣例にはないことである』。
そのとき私は、『被告が、彼を訴えた者の面前で訴えに対して弁明する機会を与えられないで、そのまま引き渡されるということはローマの慣例ではない。』と答えておきました。
我、何人にもあれ、被告人が原告人と對面して罪を弁解する機を得ざる中に、之を刑罰するは、ロマ人の慣例に非ず、と答へたり。
ବନ୍ଡ ଞେନ୍ ଆନିଞ୍ଜି ବର୍ରାଜି, ପନ୍ସୁଆତିଲୋଙନ୍ କନାୟ୍କାୟ୍ମରଞ୍ଜି ଆ ମୁକ୍କାଲୋଙ୍ ଅବୟ୍ ଡୋସାମରନ୍ ଆନିନ୍ଡମ୍ ଡନେଲନ୍ ବର୍ନେନ୍ ଆସନ୍ ରୟଙନ୍ ଅଣ୍ଡ୍ରଙ୍ ଞାଙେନ୍ ଜାୟ୍ ଆନିନ୍ଆଡଙ୍ ଅବ୍ଡୋସାଡାଲେ ସନୋରୋପ୍ପାୟନ୍ ଆସନ୍ ରୋମିଅମରଞ୍ଜି ଆସନ୍ ଅନୋକ୍କାନ୍ ଏତ୍ତେଲେ ତଡ୍ ।
Xinbꞌij kꞌu chike chi ri taqanik rech Roma, man kuqꞌalajisaj taj ajmak jun winaq we majaꞌ kata ri utzij pa ri qꞌatbꞌal tzij. Ri winaq ri katzujuxik yaꞌtal che kutoꞌ ribꞌ chikiwach ri ketzujunik.
Nagra kenona zamire anage hu'noe, Romu vahe'mofo avu'ava'mo'a, keagama mago vahe'ma hunteku'ma hanimo'a, agri'ma keagama hunteku'ma hanamokizmi zamure otino, agri'ma huntesaza kemofona azahu nanekea hutesige'za henka avaremigahaze.
“ಆಪಾದಿತನು ಆಪಾದನೆ ಹೊರಿಸುವವರ ಮುಖಾಮುಖಿಯಾಗಿ ನಿಂತು ತನ್ನ ಮೇಲೆ ಹೊರಿಸಲಾದ ಆಪಾದನೆಗಳಿಗೆ ಪ್ರತಿವಾದ ಮಾಡಿಕೊಳ್ಳುವ ಮೊದಲು ಯಾವ ಮನುಷ್ಯನನ್ನೂ ಒಪ್ಪಿಸಿಕೊಡುವುದು ರೋಮ್ ಪದ್ಧತಿಯಲ್ಲ ಎಂದು ನಾನು ಅವರಿಗೆ ಹೇಳಿದೆನು.
“ನಾನು ಅವರಿಗೆ; ಪ್ರತಿವಾದಿಯು ವಾದಿಗಳಿಗೆ, ಮುಖಾಮುಖಿಯಾಗಿ ನಿಂತು ತನ್ನ ಮೇಲೆ ಆರೋಪಿಸಿದ ದೋಷದ ವಿಷಯದಲ್ಲಿ ಪ್ರತಿವಾದಮಾಡುವುದಕ್ಕೆ ಎಡೆಕೊಡದೆ, ಅವನನ್ನು ಒಪ್ಪಿಸಿಬಿಡುವುದು ರೋಮಾಯರ ಪದ್ಧತಿಯಲ್ಲವೆಂದು” ಹೇಳಿದೆನು.
Ku linu anye nasubhishe ati jitali ntungwa ja bharumi okumusosha omunu kwa isolole yo mwene-la, omunu we chikayo eile okubha no mwanya gwo kubhabhona bhanu bhamusitakile no kwililila ingulu ye bhusitaki obho.
Une nikhavamula nikhata salulaghilelo ulya valoma ukhung'umya umunu vusapanogilele ukhung'umya.
Kwa e'le nene nabhajibili kujha desturi jha Bharoma lepi kumpisya munu upendeleo badala jhiake, mtuhumibhwa ilondeka kujha ni nafasi jha kubhakabili bhashtaki bha muene ni kwitetela dhidi jha tuhuma e'su.
내가 대답하되 무릇 피고가 원고들 앞에서 고소 사건에 대하여 변명할 기회가 있기 전에 내어주는 것이 로마 사람의 법이 아니라 하였노라
내가 대답하되 무릇 피고가 원고들 앞에서 고소 사건에 대하여 변명할 기회가 있기 전에 내어주는 것이 로마 사람의 법이 아니라 하였노라
Tuh nga fahkang nu selos mu kut mwet Rome uh tia wi sang mwatan mwet tukakyak ke ma koluk nwe ke na el, ac mwet ma tukakunul uh, ngetani in nununku, elan ku in loangel sifacna ye mutun mwet lainul uh.
Kwezi nivetavi kuti kena mulao ni Maroma kutambika muntu uvu chisemo; kono, muntu yo hambilizwe uswanela kuhewa chivaka chokuvonana navo va muzekisa mi niku lizimanina mu mizeko yakwe.
| «جا پێم گوتن نەریتی ڕۆمانییەکان نییە پێش ڕووبەڕووکردنەوەی سکاڵا لێکراو و سکاڵاکاران کەسێک بەدەستەوە بدەن، تاکو دەرفەتی بەرگری لە دژی سکاڵاکە هەبێت. |
ସାମା ନା଼ନୁ ଏ଼ୱାରାଇଁ ଏଲେଇଚେଏଁ, ଦ଼ହଗାଟାସି ତାନି ଦ଼ହ ଦସାମାନାରା ନ଼କିତା ନିଆ ପାତେକା ଇଞ୍ଜାଁ ତାଙ୍ଗେ ତାନି ୱାକିଟି ଜ଼ଲାଲି ହୀଆ ପାତେକା ଏ଼ୱାଣାଇଁ ଡଣ୍ତ ହୀହାଲି ମା଼ ର଼ମ୍ ଲ଼କୁତି ମେ଼ରା ହିଲେଏ ।
Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem priusquam is qui accusatur præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem prius quam is, qui accusatur, præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem prius quam is, qui accusatur, præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem priusquam is qui accusatur præsentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina.
ad quos respondi quia non est consuetudo Romanis donare aliquem hominem priusquam is qui accusatur praesentes habeat accusatores locumque defendendi accipiat ad abluenda crimina
Ad quos respondi: Quia non est Romanis consuetudo damnare aliquem hominem prius quam is, qui accusatur, praesentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina, quae ei obiiciuntur.
Tiem es atbildēju: Romiešiem nav ieradums, kādu cilvēku nodot uz nomaitāšanu, pirms tas, kas apsūdzēts, tos sūdzētājus nav redzējis savā priekšā un nav vaļu dabūjis par to sūdzību aizbildināties.
Kasi nayebisaki bango ete bato ya Rome bazalaka na ezaleli te ya kokatela moto etumbu soki asambi nanu te na bato oyo bafundi ye, mpe soki azwi nanu nzela te ya kozongisa biyano na makambo oyo bafundeli ye.
पर मय न उन्ख उत्तर दियो कि रोमियों की यो रीति नहाय कि कोयी आदमी ख सजा लायी सौंप दे, जब तक ओख अपनो आरोप लगावन वालो को आगु खड़ो होय क अपनो बचाव म उत्तर देन को अवसर नहीं मिलय।
“Ne mbannyonnyola nti mu mateeka g’Ekiruumi, omuntu tasalirwa musango kumusinga nga tamaze kuwozesebwa n’aweebwa omukisa okuwoza n’abamuwawaabira.
पर मैं तिना खे बोलेया, “रोमिया री एड़ी रवाज निए कि केसी मांणूए खे सजा मिलो, जदुओ तक अपराधिया खे तेस पाँदे दोष लगाणे वाल़े रे आमणे-सामणे खड़े ऊई की दोषो रा जवाब देणे रा अवसर नि मिलो।
Fa namaly azy kosa aho hoe: Tsy fanaon’ ny Romana ny manolotra olona, raha tsy mbola mifanatrika ny ampangaina sy ny mpiampanga, ka mahazo mandahatra hanala tsiny ny tenany ny amin’ izay niampangan’ ireo azy izy.
Tinoiko am’iereo te tsy sata’ o nte-Romao ty haneseke ondaty aolo’ te nifañatrek’ amo mpanisý azeo i tinombokey, amy t’ie aman-jo hiveroke amo anisìañe azeo.
എന്നാൽ പ്രതിവാദികളെ അഭിമുഖമായി കണ്ട് അന്യായത്തെക്കുറിച്ച് പ്രതിവാദിക്കുവാൻ അവസരം കിട്ടും മുമ്പെ യാതൊരു മനുഷ്യനെയും ഏല്പിച്ചു കൊടുക്കുന്നത് റോമർക്ക് മര്യാദയല്ല എന്ന് ഞാൻ അവരോട് ഉത്തരം പറഞ്ഞു.
എന്നാൽ പ്രതിവാദികളെ അഭിമുഖമായി കണ്ടു അന്യായത്തെക്കുറിച്ചു പ്രതിവാദിപ്പാൻ ഇടകിട്ടുംമുമ്പെ യാതൊരു മനുഷ്യനെയും ഏല്പിച്ചു കൊടുക്കുന്നതു റോമൎക്കു മൎയ്യാദയല്ല എന്നു ഞാൻ അവരോടു ഉത്തരം പറഞ്ഞു.
“എന്നാൽ, തനിക്കെതിരേ ആരോപണം നടത്തുന്നവരെ മുഖാമുഖം കണ്ട് അവരുടെ ആരോപണങ്ങൾക്കു പ്രതിവാദം നടത്താൻ അവസരം ലഭിക്കുന്നതിനുമുമ്പ് ഒരു മനുഷ്യനെ ശിക്ഷിക്കാൻ ഏൽപ്പിച്ചുകൊടുക്കുന്നത് റോമാക്കാരുടെ സമ്പ്രദായമല്ലെന്നു ഞാൻ അവരോടു പറഞ്ഞു.
Adubu maral theijillaba mahak aduna maral siribasing aduga maiyoknabagi khudongchaba leiba tai aduga mangonda maral siribasing adugi maiyokta mahakna masa ngakthokchanaba wa ngangbagi khudongchaba phangdringeida mi adubu makhoida pithokpa haibasi eikhoi Rome-gi misinggi chatnabi natte haina eina makhoida hai.
त्यांना मी उत्तर दिले की, आरोपी व वादी हे समोरासमोर येऊन आरोपाविषयी प्रत्युत्तर देण्याची आरोपीला संधी मिळण्यापूर्वी कोणालाही शिक्षेकरीता सोपवून देण्याची रोमी लोकांची रीत नाही.”
ମେନ୍ଦ ଆଇଙ୍ଗ୍ ଇନ୍କୁକେ କାଜିକେଦ୍କଆଇଙ୍ଗ୍ ଚି, ମିଆଁଦ୍ ଚିଟାକାନ୍ ହଡ଼କେ ବିଚାର୍ରେୟାଃ କାଚାଇରିରେ ଆଇଃକ୍କେ ଚିଟାକାଇ ହଡ଼କଆଃ ସାମ୍ନାଙ୍ଗ୍ରେ ଆପାନ୍କେ ବାଚାୱେନ୍କାଜି କାଜି ନାଗେନ୍ତେ ସୁଯୋଗ୍ ଏମ୍ ସିଦାରେ ଇନିଃକେ ସାଜାଇ ଏମ୍ ନାଙ୍ଗ୍ ଜିମା ରିକାରେୟାଃ ରୋମିରେନ୍ ହଡ଼କଆଃ ଆଇନ୍ ନାହାଁଲାଃ ।
Ikabheje gunaajangwilenje kuti Bhaloma bhakakunshoyanga mundu akwete malobhe ga lugulwa, akanabhe bhonegana naka mundu annugwile jula, nkupinga najwalakwe abhelekete malobhe ga kwiitapula kwa gubhannugulenjego.”
အကျွန်ုပ်ကတရားခံတစ်ယောက်အားတရားလို များနှင့်မျက်နှာစုံညီတွေ့ဆုံ၍ သူတို့၏စွပ်စွဲ ချက်ကိုချေပခွင့်မပေးဘဲအပြစ်ဒဏ်စီရင် ခြင်းမှာ ရောမဋ္ဌလေ့ထုံးစံမဟုတ်ကြောင်းသူ တို့အားဖြေကြားခဲ့ပါ၏။-
ကျွန်ုပ်ကလည်း၊ အပြစ်တင်ခြင်းကို ခံသောသူ သည် အပြစ်တင်သော သူတို့နှင့်မျက်မှောက်တွေ့၍၊ မိမိ၌တင်သောအပြစ်ကိုဖြေရသော အခွင့်မရှိမှီ၊ အဘယ် သူကိုမျှ အသေခံစေခြင်းငှါ မစွန့်မအပ်ရဟု ရောမ ထုံးစံ ရှိကြောင်းကို ပြောဆို၏။
ကျွန်ုပ်ကလည်း၊ အပြစ်တင် ခြင်းကို ခံသောသူ သည် အပြစ်တင် သော သူတို့နှင့်မျက်မှောက် တွေ့ ၍၊ မိမိ၌တင်သောအပြစ် ကိုဖြေ ရသော အခွင့် မ ရှိမှီ၊ အဘယ်သူကိုမျှ အသေခံစေခြင်းငှာ မ စွန့် မအပ်ရဟု ရောမ ထုံးစံ ရှိ ကြောင်းကို ပြောဆို ၏။
Na ko taku whakahokinga atu ki a ratou, Ehara i te ritenga na nga tangata o Roma kia tukua he tangata kia mate i te mea kiano i tutataki noa te tangata e whakawakia ana ki nga kaiwhakapae, i whai wahi ranei ki te whakahoki kupu ki te kupu whakaw a mona.
Kintu moi taikhan ke koise, Rome laga niyom te to hoile, kunke golti lagai ase, taike bisar kora dinte taike golti lagai diya khan usor nijor sob kotha kobole homoi nadi kene taike saja diya niyom nai.
Eno ngah ih baat rumtang seng Room nok hah bah matwah ah hechang hebente damdoh heteewah maangchoh waanwaan nyia heh teewah suh heh puipang jengkhaap lajeng thuk tami dut haatke.
Ngabatshela ukuthi kakusimkhuba wamaRoma ukunikela umuntu engakahlanganiswa labamangaleli bakhe, waphiwa ithuba lokuzivikela kulawo macala abambeka wona.
Engabaphendula ngathi: Kakusiwo umkhuba wamaRoma ukumnikela umuntu ekufeni, omangalelweyo labammangalelayo bengalethwanga ubuso ngobuso, njalo azuze ithuba lokuziphendulela ngecala.
Kwa lee nenga naayangite panga ni desturi kwaa ya Aroma kumtoa mundu kwa upendeleo badala yake, mtuhumiwa apalikwa kuwa na nafasi ya kugakabili bashitaki bake na kujitetea nnani ya tuhuma zake.
यसमा मैले यस्तो जवाफ दिएँ, “एउटा मानिसलाई कृपाको रूपमा कसैलाई सुम्पने रोमी प्रचलन छैन, बरु, दोष लगाइएको मानिसले उसलाई दोष लगाउनेहरूको सामना गर्न र आरोपहरूको विरुद्ध बचाउ गर्ने मौका पाउनु पर्छ ।”
Nambu nene navayangwili kuvya mvelu lepi wa vandu va ku Loma kumgotola mundu alipiswai kwakona angakonganeka na vevamtakili mihu kwa mihu na kupata fwasi ya kujikengelela ndava ya mambu gevamtakili.
Jeg svarte dem da at det ikke er sedvane hos romerne å utlevere et menneske for å gjøre nogen til lags; men den som klagen gjelder, må først stilles frem for sine anklagere og få adgang til å forsvare sig mot klagemålet.
Jeg fortalte da at romerne ikke har for vane å utlevere noen før han har blitt stilt for retten. Den anklagede skal ha mulighet til å møte dem som anklager ham, og alle skal ha anledning til å forsvare seg.
Eg svara deim at det ikkje er sedvane hjå romarane at dei for å gjera folk til lags yvergjev noko menneskje til dauden; men den som klaga gjeld, lyt fyrst standa åsyn til åsyn med klagarane sine og få høve til å forsvara seg mot klagemålet.
ମୁଁ ସେମାନଙ୍କୁ ଉତ୍ତର ଦେଲି, ଅଭିଯୁକ୍ତକାରୀ ଓ ଅଭିଯୁକ୍ତ ମୁଖାମୁଖୀ ନ ହେବା ପର୍ଯ୍ୟନ୍ତ ପୁଣି, ଅଭିଯୁକ୍ତ ତାହା ବିରୁଦ୍ଧରେ କରାଯାଇଥିବା ଅଭିଯୋଗ ସମ୍ବନ୍ଧରେ ଆତ୍ମପକ୍ଷ ସମର୍ଥନ କରିବାର ସୁଯୋଗ ନ ପାଇବା ପର୍ଯ୍ୟନ୍ତ ତାହାକୁ ସମର୍ପଣ କରିବା ରୋମୀୟମାନଙ୍କର ବିଧି ନୁହେଁ।
“Anis akka namni kam iyyuu akka seera biyya Roomaatti utuu fuula himattoota isaa duratti dhiʼaatee himata sana mormachuuf carraa hin argatin dabarfamee kennamuu hin qabne isaanitti himeera.
ਉਨ੍ਹਾਂ ਨੂੰ ਮੈਂ ਇਹ ਉੱਤਰ ਦਿੱਤਾ ਕਿ ਰੋਮੀਆਂ ਦਾ ਕਨੂੰਨ ਨਹੀਂ ਹੈ ਜੋ ਕਿਸੇ ਮਨੁੱਖ ਨੂੰ ਹਵਾਲੇ ਕਰਨ ਜਿਨ੍ਹਾਂ ਚਿਰ ਆਪਣੇ ਦੋਸ਼ ਲਗਾਉਣ ਵਾਲਿਆਂ ਦੇ ਸਾਹਮਣੇ ਸਫ਼ਾਈ ਦੇਣ ਦਾ ਮੌਕਾ ਨਾ ਪਾਵੇ।
ଆନ୍ ହେୱାରିଂ ଉତର୍ ହିତାଂ, ଇନାକାନ୍ ଆରି କାତା ନାହାଁୟ୍ ମୁକାମୁକି ଆୱି ପାତେକ୍, ଆରେ କାତା ନାହାତି ବିରୁଦ୍ତ ବିଚାର୍ କିଜ଼ିମାନି ଦାବା ସମୁତ ୱାସ୍କିପାକ୍ୟା ପାଡ଼୍କା କିନି ସୁବିଦା ପାୟାୱି ପାତେକ୍ ହେୱାନିଂ ହେଲାୟ୍ କିନାକା ରମିୟର୍ତି ବିଦି ଆକାୟ୍ ।
| درجواب ایشان گفتم که رومیان را رسم نیست که احدی را بسپارند قبل از آنکه مدعی علیه مدعیان خود را روبرو شود و او را فرصت دهند که ادعای ایشان را جواب گوید. |
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Kumbiti neni ntakuliti handa shitiba shetu ndiri Warumi kumlaviya muntu kaazibiwi pamberi pa msitakiwa hakeniliwoni na wasitaki wakuwi shinaga ubaga na kumupa lupenu lwa kujiteteya kuusu masitaka aga.
A ngai sapeng irail: Kaidin duen tiak en men Rom, en pangala aramas amen, en kamela, mon me pangala i kan saikenta sansal mo a, o a muei ong i er, en sapeng duen me re pang kila i.
A nai japen irail: Kaidin duen tiak en men Rom, en panala aramaj amen, en kamela, mon me panala i kan jaikenta janjal mo a, o a muei on i er, en japen duen me re pan kila i.
Którymem odpowiedział, że tego nie mają w zwyczaju Rzymianie, aby którego człowieka mieli wydać na stracenie, ażby pierwej oskarżony miał przed sobą te, co nań skarżą, i dano by mu plac do odpowiedzi na to, w czem go obwiniają.
Wyjaśniłem im oczywiście, że Rzymianie nie mają zwyczaju nikogo skazywać na śmierć, jeśli oskarżony nie stanie najpierw przed swoimi oskarżycielami i nie będzie miał prawa do obrony.
Odpowiedziałem im, że Rzymianie nie mają w zwyczaju wydawać człowieka na stracenie, zanim oskarżony nie stanie wobec oskarżycieli i nie będzie miał możliwości odpowiedzieć na zarzuty.
Aos quais eu respondi não ser costume dos romanos entregar a algum homem à morte, antes que o acusado tenha seus acusadores face a face, e tenha oportunidade para se defender da acusação.
Aos quaes respondi não ser costume dos romanos entregar algum homem á morte, sem que o accusado tenha presentes os seus accusadores, e tenha logar de defender-se da accusação.
Aos quais respondi não ser costume dos romanos entregar algum homem à morte, sem que o acusado tenha presentes os seus acusadores, e tenha lugar de defender-se da acusação.
Mas eu lhes disse que [nós ](incl) romanos não costumamos entregar imediatamente [a seus acusadores ]uma pessoa acusada {a quem os outros acusaram} [de algum crime]. Primeiro, costumamos mandar que o acusado se apresente diante dos seus acusadores para explicar se realmente cometeu, ou não, os referidos atos. [Depois disso, o juiz mesmo resolverá o que fazer com o acusado. ]
Eu respondi que não era assim que a lei romana funciona, pois, segundo a nossa lei, não se pode condenar alguém sem que o acusado fique diante dos seus acusadores e tenha a oportunidade de se defender.
Respondi-lhes que não é costume dos romanos entregar qualquer homem à destruição antes que o acusado tenha encontrado os acusadores cara a cara e tenha tido a oportunidade de fazer sua defesa a respeito do assunto colocado contra ele.
Ай мэ пхэндэм лэнди, со римлянонэндэ на прилито тэ выдэн лэ манушэс, жыкала вов на дикхэлапэ лэ ужылимаренца и на пхэнэла лав пала пэстэ.
Мэ пхэндом лэнди, со римсконэ манушэндэ на прылито тэ отдэ манушэ дэ вастэн кодэлэнди, ко лэ дошарэн, кала вов майанглал на дыкхэлапэ лэнца тай на допхэнэла, со вов надошало.
Ле-ам рэспунс кэ ла романь ну есте обичеюл сэ се дя ничун ом, ынаинте ка чел пырыт сэ фи фост пус фацэ ку пырыший луй ши сэ фи авут путинца сэ се апере де лукруриле де каре есте пырыт.
Le-am răspuns că nu este obiceiul romanilor să predea pe cineva la pieire înainte ca acuzatul să se întâlnească față în față cu acuzatorii și să aibă ocazia să se apere în legătură cu acuzațiile care i se aduc.
Te ufadꞌe se ae, ‘Tungga mana parenda Roma atoran na, au musi paresaꞌ dedꞌeat ia dei. Atahori mana radꞌedꞌeaꞌ ra musi randaa dei. Au ae rena hei fee salaꞌ saa neu e. Ma ana musi hambu nasalaꞌe ao na boe. Dei fo au bisa uꞌetuꞌ dedꞌeat naa, ma utudꞌaꞌ hukun saa neu e.’
Я отвечал им, что у Римлян нет обыкновения выдавать какого-нибудь человека на смерть, прежде нежели обвиняемый будет иметь обвинителей налицо и получит свободу защищаться против обвинения.
Ane nabhabhulile huje siga deestuli yetu hulonje umuntu nu upendelelo, umuntu yalongwa abhane nafasi eyahwitetele hwa bhantu bhabhahulonga.
Aniatachu hi anghin ki tipe ngei, “An nônpu le a nônpungei mâi intongin, an nônpu han an nônna roia han a dikna thurchi misîr rang a riet khâi noa, dikloi ani ti ânlang mân chu mojôk rang hih Rom mingei balam nimak.
tatoham ityuttaram avadaM yAvad apodito janaH svApavAdakAn sAkSAt kRtvA svasmin yo'parAdha Aropitastasya pratyuttaraM dAtuM suyogaM na prApnoti, tAvatkAlaM kasyApi mAnuSasya prANanAzAjJApanaM romilokAnAM rIti rnahi|
ততোহম্ ইত্যুত্তৰম্ অৱদং যাৱদ্ অপোদিতো জনঃ স্ৱাপৱাদকান্ সাক্ষাৎ কৃৎৱা স্ৱস্মিন্ যোঽপৰাধ আৰোপিতস্তস্য প্ৰত্যুত্তৰং দাতুং সুযোগং ন প্ৰাপ্নোতি, তাৱৎকালং কস্যাপি মানুষস্য প্ৰাণনাশাজ্ঞাপনং ৰোমিলোকানাং ৰীতি ৰ্নহি|
ততোহম্ ইত্যুত্তরম্ অৱদং যাৱদ্ অপোদিতো জনঃ স্ৱাপৱাদকান্ সাক্ষাৎ কৃৎৱা স্ৱস্মিন্ যোঽপরাধ আরোপিতস্তস্য প্রত্যুত্তরং দাতুং সুযোগং ন প্রাপ্নোতি, তাৱৎকালং কস্যাপি মানুষস্য প্রাণনাশাজ্ঞাপনং রোমিলোকানাং রীতি র্নহি|
တတောဟမ် ဣတျုတ္တရမ် အဝဒံ ယာဝဒ် အပေါဒိတော ဇနး သွာပဝါဒကာန် သာက္ၐာတ် ကၖတွာ သွသ္မိန် ယော'ပရာဓ အာရောပိတသ္တသျ ပြတျုတ္တရံ ဒါတုံ သုယောဂံ န ပြာပ္နောတိ, တာဝတ္ကာလံ ကသျာပိ မာနုၐသျ ပြာဏနာၑာဇ္ဉာပနံ ရောမိလောကာနာံ ရီတိ ရ္နဟိ၊
tatOham ityuttaram avadaM yAvad apOditO janaH svApavAdakAn sAkSAt kRtvA svasmin yO'parAdha ArOpitastasya pratyuttaraM dAtuM suyOgaM na prApnOti, tAvatkAlaM kasyApi mAnuSasya prANanAzAjnjApanaM rOmilOkAnAM rIti rnahi|
ततोहम् इत्युत्तरम् अवदं यावद् अपोदितो जनः स्वापवादकान् साक्षात् कृत्वा स्वस्मिन् योऽपराध आरोपितस्तस्य प्रत्युत्तरं दातुं सुयोगं न प्राप्नोति, तावत्कालं कस्यापि मानुषस्य प्राणनाशाज्ञापनं रोमिलोकानां रीति र्नहि।
તતોહમ્ ઇત્યુત્તરમ્ અવદં યાવદ્ અપોદિતો જનઃ સ્વાપવાદકાન્ સાક્ષાત્ કૃત્વા સ્વસ્મિન્ યોઽપરાધ આરોપિતસ્તસ્ય પ્રત્યુત્તરં દાતું સુયોગં ન પ્રાપ્નોતિ, તાવત્કાલં કસ્યાપિ માનુષસ્ય પ્રાણનાશાજ્ઞાપનં રોમિલોકાનાં રીતિ ર્નહિ|
tatoham ityuttaram avadaṁ yāvad apodito janaḥ svāpavādakān sākṣāt kṛtvā svasmin yo'parādha āropitastasya pratyuttaraṁ dātuṁ suyogaṁ na prāpnoti, tāvatkālaṁ kasyāpi mānuṣasya prāṇanāśājñāpanaṁ romilokānāṁ rīti rnahi|
tatōham ityuttaram avadaṁ yāvad apōditō janaḥ svāpavādakān sākṣāt kr̥tvā svasmin yō'parādha ārōpitastasya pratyuttaraṁ dātuṁ suyōgaṁ na prāpnōti, tāvatkālaṁ kasyāpi mānuṣasya prāṇanāśājñāpanaṁ rōmilōkānāṁ rīti rnahi|
tatoham ityuttaram avadaM yAvad apodito janaH svApavAdakAn sAkShAt kR^itvA svasmin yo. aparAdha Aropitastasya pratyuttaraM dAtuM suyogaM na prApnoti, tAvatkAlaM kasyApi mAnuShasya prANanAshAj nApanaM romilokAnAM rIti rnahi|
ತತೋಹಮ್ ಇತ್ಯುತ್ತರಮ್ ಅವದಂ ಯಾವದ್ ಅಪೋದಿತೋ ಜನಃ ಸ್ವಾಪವಾದಕಾನ್ ಸಾಕ್ಷಾತ್ ಕೃತ್ವಾ ಸ್ವಸ್ಮಿನ್ ಯೋಽಪರಾಧ ಆರೋಪಿತಸ್ತಸ್ಯ ಪ್ರತ್ಯುತ್ತರಂ ದಾತುಂ ಸುಯೋಗಂ ನ ಪ್ರಾಪ್ನೋತಿ, ತಾವತ್ಕಾಲಂ ಕಸ್ಯಾಪಿ ಮಾನುಷಸ್ಯ ಪ್ರಾಣನಾಶಾಜ್ಞಾಪನಂ ರೋಮಿಲೋಕಾನಾಂ ರೀತಿ ರ್ನಹಿ|
តតោហម៑ ឥត្យុត្តរម៑ អវទំ យាវទ៑ អបោទិតោ ជនះ ស្វាបវាទកាន៑ សាក្ឞាត៑ ក្ឫត្វា ស្វស្មិន៑ យោៜបរាធ អារោបិតស្តស្យ ប្រត្យុត្តរំ ទាតុំ សុយោគំ ន ប្រាប្នោតិ, តាវត្កាលំ កស្យាបិ មានុឞស្យ ប្រាណនាឝាជ្ញាបនំ រោមិលោកានាំ រីតិ រ្នហិ។
തതോഹമ് ഇത്യുത്തരമ് അവദം യാവദ് അപോദിതോ ജനഃ സ്വാപവാദകാൻ സാക്ഷാത് കൃത്വാ സ്വസ്മിൻ യോഽപരാധ ആരോപിതസ്തസ്യ പ്രത്യുത്തരം ദാതും സുയോഗം ന പ്രാപ്നോതി, താവത്കാലം കസ്യാപി മാനുഷസ്യ പ്രാണനാശാജ്ഞാപനം രോമിലോകാനാം രീതി ർനഹി|
ତତୋହମ୍ ଇତ୍ୟୁତ୍ତରମ୍ ଅୱଦଂ ଯାୱଦ୍ ଅପୋଦିତୋ ଜନଃ ସ୍ୱାପୱାଦକାନ୍ ସାକ୍ଷାତ୍ କୃତ୍ୱା ସ୍ୱସ୍ମିନ୍ ଯୋଽପରାଧ ଆରୋପିତସ୍ତସ୍ୟ ପ୍ରତ୍ୟୁତ୍ତରଂ ଦାତୁଂ ସୁଯୋଗଂ ନ ପ୍ରାପ୍ନୋତି, ତାୱତ୍କାଲଂ କସ୍ୟାପି ମାନୁଷସ୍ୟ ପ୍ରାଣନାଶାଜ୍ଞାପନଂ ରୋମିଲୋକାନାଂ ରୀତି ର୍ନହି|
ਤਤੋਹਮ੍ ਇਤ੍ਯੁੱਤਰਮ੍ ਅਵਦੰ ਯਾਵਦ੍ ਅਪੋਦਿਤੋ ਜਨਃ ਸ੍ਵਾਪਵਾਦਕਾਨ੍ ਸਾਕ੍ਸ਼਼ਾਤ੍ ਕ੍ਰੁʼਤ੍ਵਾ ਸ੍ਵਸ੍ਮਿਨ੍ ਯੋ(ਅ)ਪਰਾਧ ਆਰੋਪਿਤਸ੍ਤਸ੍ਯ ਪ੍ਰਤ੍ਯੁੱਤਰੰ ਦਾਤੁੰ ਸੁਯੋਗੰ ਨ ਪ੍ਰਾਪ੍ਨੋਤਿ, ਤਾਵਤ੍ਕਾਲੰ ਕਸ੍ਯਾਪਿ ਮਾਨੁਸ਼਼ਸ੍ਯ ਪ੍ਰਾਣਨਾਸ਼ਾਜ੍ਞਾਪਨੰ ਰੋਮਿਲੋਕਾਨਾਂ ਰੀਤਿ ਰ੍ਨਹਿ|
තතෝහම් ඉත්යුත්තරම් අවදං යාවද් අපෝදිතෝ ජනඃ ස්වාපවාදකාන් සාක්ෂාත් කෘත්වා ස්වස්මින් යෝ(අ)පරාධ ආරෝපිතස්තස්ය ප්රත්යුත්තරං දාතුං සුයෝගං න ප්රාප්නෝති, තාවත්කාලං කස්යාපි මානුෂස්ය ප්රාණනාශාඥාපනං රෝමිලෝකානාං රීති ර්නහි|
ததோஹம் இத்யுத்தரம் அவத³ம்’ யாவத்³ அபோதி³தோ ஜந: ஸ்வாபவாத³காந் ஸாக்ஷாத் க்ரு’த்வா ஸ்வஸ்மிந் யோ(அ)பராத⁴ ஆரோபிதஸ்தஸ்ய ப்ரத்யுத்தரம்’ தா³தும்’ ஸுயோக³ம்’ ந ப்ராப்நோதி, தாவத்காலம்’ கஸ்யாபி மாநுஷஸ்ய ப்ராணநாஸா²ஜ்ஞாபநம்’ ரோமிலோகாநாம்’ ரீதி ர்நஹி|
తతోహమ్ ఇత్యుత్తరమ్ అవదం యావద్ అపోదితో జనః స్వాపవాదకాన్ సాక్షాత్ కృత్వా స్వస్మిన్ యోఽపరాధ ఆరోపితస్తస్య ప్రత్యుత్తరం దాతుం సుయోగం న ప్రాప్నోతి, తావత్కాలం కస్యాపి మానుషస్య ప్రాణనాశాజ్ఞాపనం రోమిలోకానాం రీతి ర్నహి|
ตโตหมฺ อิตฺยุตฺตรมฺ อวทํ ยาวทฺ อโปทิโต ชน: สฺวาปวาทกานฺ สากฺษาตฺ กฺฤตฺวา สฺวสฺมินฺ โย'ปราธ อาโรปิตสฺตสฺย ปฺรตฺยุตฺตรํ ทาตุํ สุโยคํ น ปฺราปฺโนติ, ตาวตฺกาลํ กสฺยาปิ มานุษสฺย ปฺราณนาศาชฺญาปนํ โรมิโลกานำ รีติ รฺนหิฯ
ཏཏོཧམ྄ ཨིཏྱུཏྟརམ྄ ཨཝདཾ ཡཱཝད྄ ཨཔོདིཏོ ཛནཿ སྭཱཔཝཱདཀཱན྄ སཱཀྵཱཏ྄ ཀྲྀཏྭཱ སྭསྨིན྄ ཡོ྅པརཱདྷ ཨཱརོཔིཏསྟསྱ པྲཏྱུཏྟརཾ དཱཏུཾ སུཡོགཾ ན པྲཱཔྣོཏི, ཏཱཝཏྐཱལཾ ཀསྱཱཔི མཱནུཥསྱ པྲཱཎནཱཤཱཛྙཱཔནཾ རོམིལོཀཱནཱཾ རཱིཏི རྣཧི།
| تَتوہَمْ اِتْیُتَّرَمْ اَوَدَں یاوَدْ اَپودِتو جَنَح سْواپَوادَکانْ ساکْشاتْ کرِتْوا سْوَسْمِنْ یوپَرادھَ آروپِتَسْتَسْیَ پْرَتْیُتَّرَں داتُں سُیوگَں نَ پْراپْنوتِ، تاوَتْکالَں کَسْیاپِ مانُشَسْیَ پْرانَناشاجْناپَنَں رومِلوکاناں رِیتِ رْنَہِ۔ |
tatoham ityuttaram avada. m yaavad apodito jana. h svaapavaadakaan saak. saat k. rtvaa svasmin yo. aparaadha aaropitastasya pratyuttara. m daatu. m suyoga. m na praapnoti, taavatkaala. m kasyaapi maanu. sasya praa. nanaa"saaj naapana. m romilokaanaa. m riiti rnahi|
Ја им одговорих да није обичај у Римљана да се пре поклони какав човек на смрт док се оптужени не суочи с онима који га туже, и не прими место да одговара за своју кривицу.
Ja im odgovorih da nije obièaj u Rimljana da se prije pokloni kakav èovjek na smrt dok se optuženi ne suoèi s onima koji ga tuže, i ne primi mjesto da odgovara za svoju krivicu.
Mme ruri ke ne ka ba bolelela ka bonako gore molao wa Roma ga o tshwae motho phoso a ise a sekisiwe. O neelwa sebaka sa go re a iphemele a lebaganye le basekisi ba gagwe.
Vandakapindura, kuti haisi tsika yeVaRoma kukumikidza pachena chero munhu kurufu, uyo anopiwa mhosva asati ambotarisana nevanomupa mhosva, akagamuchira mukana wekuzvipindurira maererano nemhosva.
“Ndakavaudza kuti haisi tsika yavaRoma, yokuendesa munhu upi zvake kuti andofa asati asangana navapomeri vake, uye apiwa mukana wokuzvidavirira pamusoro pemhosva yavanomupomera.
К нимже отвещах, яко несть обычай Римляном выдати человека коего на погибель, прежде даже оклеветаемый не имать пред лицем клевещущих его и место ответа приимет о своем согрешении.
Katerim sem odgovoril: ›Rimljani nimajo navade kateregakoli človeka izročiti, da umre, preden se ta, ki je obtožen, ne sooči s tožniki in ima dovoljenje, da se brani glede zločina, vloženega zoper njega.‹
Kterim sem odgovoril, da ni navada pri Rimljanih, da bi se izdal kakošen človek na smrt; dokler obtoženi nima pred licem tožnikov, in ne prejme mesta, da se zagovarja za krivico.
Nomba ndalabambileti catondwa kuli njafwe Baloma. Pakwinga nkatukute kupa mulandu muntu uliyense kwakubula kumupa cindi cakulifuna pamenso pa abo balamupanga mulandu.
Iyagii waxaan ugu jawaabay oo ku idhi, Ma aha caadada reer Rooma in ninna xukumaad loo dhiibo intaan mudduciyaasha layska hor keenin muddacalayga oo la siin fursad uu isaga daafaco xaalka lagu ashtakeeyey.
a los cuales respondí; no ser costumbre de los Romanos dar alguno a la muerte antes que el que es acusado tenga presentes sus acusadores, y haya lugar de defenderse de la acusación.
Yo respondí que conforme a la ley romana no está permitido condenar a alguien sin dejarle ver la cara de sus acusadores y debe dársele la oportunidad de defenderse de sus cargos.
Les respondí que los romanos no acostumbran a entregar a ningún hombre a la muerte antes de que el acusado se haya encontrado cara a cara con los acusadores y haya tenido la oportunidad de defenderse del asunto que se le imputa.
Les respondí que no es costumbre de los romanos entregar libremente a algún hombre como un favor, antes que el acusado tenga a los acusadores cara a cara y la oportunidad de defenderse con respecto a la acusación.
Les contesté que no es costumbre de los romanos entregar a ningún hombre por complacencia, antes que el acusado tenga frente a sí a los acusadores y se le dé lugar para defenderse de la acusación.
A los cuales respondí, no ser costumbre de los Romanos entregar a hombre alguno a la muerte, antes que el que es acusado tenga presentes sus acusadores, y haya lugar de defenderse de la acusación.
A los cuales respondí, no ser costumbre de los Romanos dar alguno á la muerte antes que el que es acusado tenga presentes sus acusadores, y haya lugar de defenderse de la acusación.
A los cuales respondí no ser costumbre de los Romanos dar alguno á la muerte, ántes que el que es acusado tenga presentes [sus] acusadores, y haya lugar de defenderse de la acusacion.
A quienes respondí que no es la manera romana de dar un hombre, hasta que él ha estado cara a cara con aquellos que lo están acusando, y ha tenido la oportunidad de dar una respuesta a las declaraciones hechas contra él.
Kwa hili mimi niliwajibu kwamba si desturi ya Waroma kumtoa mtu kwa upendeleo badala yake, mtuhumiwa anapaswa kuwa na nafasi ya kuwakabili washitaki wake na kujitetea dhidi ya tuhuma hizo.
Lakini mimi niliwajibu kwamba si desturi ya Waroma kumtoa mtu aadhibiwe kabla mshtakiwa hajakutana na washtaki wake ana kwa ana na kupewa fursa ya kujitetea kuhusu hayo mashtaka.
“Lakini mimi nikawaambia kwamba si desturi ya Kirumi kumtoa mtu yeyote auawe kabla mshtakiwa kuonana uso kwa uso na washtaki wake, naye awe amepewa nafasi ya kujitetea kuhusu mashtaka anayoshutumiwa.
Men jag svarade dem att det icke var romersk sed att prisgiva någon människa, förrän den anklagade hade fått stå ansikte mot ansikte med sina anklagare och haft tillfälle att försvara sig mot anklagelsen.
Och jag svarade dem: Det är icke de Romerskas sed bortgifva några mennisko till att förgöras, förr än den, som anklagad varder, hafver åklagarena jemte sig, och får rum till att försvara sig i sakene;
Men jag svarade dem att det icke var romersk sed att prisgiva någon människa, förrän den anklagade hade fått stå ansikte mot ansikte med sina anklagare och haft tillfälle att försvara sig mot anklagelsen.
Sa kanila'y aking isinagot, na hindi kaugalian ng mga taga Roma na ibigay ang sinomang tao, hanggang hindi nahaharap ang isinasakdal sa mga nagsisipagsakdal, at siya'y magkaroon ng pagkakataong makagawa ng kaniyang pagsasanggalang tungkol sa sakdal laban sa kaniya.
Sinagot ko sila ng ganito na hindi kaugalian ng mga Romano na ibigay ang isang tao bilang pabor; kundi, may pagkakataon ang naparatangang tao na harapin niya ang mga nagparatang sa kaniya at ipagtanggol ang kaniyang sarili sa mga ibinintang sa kaniya.
Vbvritola ngo bunua minto nyi akingunv nga ninyia haaknv nyi vdwa kaarwk sula okv ninyi gungnying lwknam am mindar simu mabv jilwk mvngchik namv Roman gv ribu Pvbv bv rima vla minto.
அவர்களுக்கு நான் பிரதியுத்தரமாக: குற்றஞ்சுமத்தப்பட்ட மனிதன் குற்றஞ்சுமத்தினவர்களுக்கு நேராகநின்று, சுமத்தின குற்றத்திற்குத் தனக்காக எதிர்வாதம் சொல்ல அவனுக்கு வாய்ப்பு கிடைப்பதற்கு முன்னே, குற்றஞ்சுமத்தினவர்கள் சாதகமாக அவனை மரணத்திற்கு ஒப்புக்கொடுக்கிறது ரோமருக்கு வழக்கமல்ல என்றேன்.
“அதற்கு நான் அவர்களிடம், ‘ஒருவன் தன்மேல் குற்றம் சாட்டுகிறவர்களுக்கு முன்நின்று, அவர்கள் சுமத்தும் குற்றச்சாட்டுக்கு எதிராக, தனது சார்பாகப் பேசுவதற்கு ஒரு சந்தர்ப்பம் வழங்கப்பட வேண்டும். அதற்குமுன், அவனைக் குற்றவாளியாக ஒப்படைப்பது ரோமரின் வழக்கம் அல்ல’ என்று அவர்களுக்குச் சொன்னேன்.
అందుకు నేను, ‘నేరం ఎవరి మీద మోపారో ఆ వ్యక్తి నేరం మోపిన వారికి ముఖాముఖిగా, తన మీద వారు మోపిన నేరం గూర్చి సమాధానం చెప్పుకోడానికి అవకాశం ఇవ్వాలి. అది లేకుండా ఏ మనిషికీ తీర్పు తీర్చడం రోమీయుల పద్ధతి కాదు’ అని జవాబిచ్చాను.
Ka ne u pehē kiate kinautolu, ʻOku ʻikai ko e anga ʻo Loma ke tomuʻa tukuange ha tangata ke mate, kaeʻoua ke fakamaau fakataha ʻaia ʻoku tukuakiʻi mo kinautolu ʻoku nau tukuakiʻi ia, pea ʻoua ke ne fakamatala ʻe ia ʻae kovi kuo tukuakiʻi ai ia.
“Ben onlara, ‘Herhangi bir sanığı, kendisini suçlayanlarla yüzleştirmeden, kendisine yöneltilen ithamlarla ilgili olarak savunma fırsatı vermeden, onu suçlayanların eline teslim etmek Romalılar'ın geleneğine aykırıdır’ dedim.
“Nanso meka kyerɛɛ wɔn se, Roma mmara mma ho kwan sɛ wobu obi fɔ wɔ bere a wonnii nʼasɛm ɛ, enti wɔmma no kwan na onyi ne ho ano wɔ asɛm a wɔka tia no no ho.
“Nanso, meka kyerɛɛ wɔn sɛ, Roma mmara mma ho kwan sɛ wɔbu obi fɔ ɛberɛ a wɔnnii nʼasɛm; wɔma no ho kwan na ɔyi ne ho ano wɔ asɛm a wɔka tia no no ho.
Я ж відповів їм, що римляни не мають звичаю видавати людину, доки вона не зустрінеться віч-на-віч зі своїм обвинувачем і не отримає можливості захиститися від звинувачення.
Я їм відповів, що римля́ни не мають звича́ю люди́ну якусь видавати на згубу, поки пізваний перед собою не матиме обвинувачі́в, і не буде йому дано можности для оборони від закидів.
Відказав я їм, що се не Римський звичай, видавати кого на смерть перш, ніж обвинувачений мати ме винувателїв перед лицем, і дасть ся йому місце оборони від вини.
उनको मैंने जवाब दिया'कि “रोमियों का ये दस्तूर नहीं कि किसी आदमियों को रि'आयतन सज़ा के लिए हवाले करें, जब कि मुद्द'अलिया को अपने मुद्द'इयों के रू — ब — रू हो कर दा, वे के जवाब देने का मौक़ा न मिले।”
| مەن ئۇلارغا، ئەرز قىلىنغۇچى ئەرز قىلغۇچىلار بىلەن يۈزلەشتۈرۈلۈپ، ئۇنىڭغا ئۆزىنى ئاقلاش پۇرسىتى بېرىلمىگۈچە، ئۇنى جازاغا تاپشۇرۇش رىملىقلارنىڭ ئادىتى ئەمەستۇر، دەپ ئېيتتىم. |
Мән уларға, әрз қилинғучи әрз қилғучилар билән йүзләштүрүлүп, униңға өзини ақлаш пурсити берилмигичә, уни җазаға тапшуруш римлиқларниң адити әмәстур, дәп ейттим.
Men ulargha, erz qilin’ghuchi erz qilghuchilar bilen yüzleshtürülüp, uninggha özini aqlash pursiti bérilmigüche, uni jazagha tapshurush rimliqlarning aditi emestur, dep éyttim.
Mǝn ularƣa, ǝrz ⱪilinƣuqi ǝrz ⱪilƣuqilar bilǝn yüzlǝxtürülüp, uningƣa ɵzini aⱪlax pursiti berilmigüqǝ, uni jazaƣa tapxurux rimliⱪlarning aditi ǝmǝstur, dǝp eyttim.
Tôi đáp lại rằng người Rô-ma chẳng có lệ giải nộp một người nào mà bên bị cáo chưa đối nại với bên tiên cáo, và người đó chưa có cách thế để chống cãi lời kiện cáo mình.
Tôi đáp lại rằng người Rô-ma chẳng có lệ giải nộp một người nào mà bên bị cáo chưa đối nại với bên tiên cáo, và người đó chưa có cách thế để chống cãi lời kiện cáo mình.
Tôi trả lời: ‘Theo pháp luật La Mã, không thể kết tội khi bị cáo chưa được xét xử, chưa đối chất với nguyên cáo để có cơ hội bào chữa.’
Ku uluo une nikavamula kuuti nalwigho lwa Roma kukumuhumia umuunhu kuvupendelelo pa uluo, unyan'kole anoghile kuva mwelevu nakukuvakong'ania ava sitaka va mwene pikun'tanga mu makole aghuo.
Vayi ndiba vutudila ti mu kikhulu ki basi Loma ti mutu kalendi zengolo nkanu ko enati kasi samba va ntuala mimfundi miandi ko; ayi kafueti tuama baka diluaku di kukitabila mu diambu di mambu momo bamfundidi.
“Àwọn ẹni tí mo sì dá lóhùn pé, kì í ṣe àṣà àwọn ará Romu láti dá ẹnikẹ́ni lẹ́bi, kí ẹni tí a fi sùn náà tó ko àwọn olùfisùn rẹ̀ lójú, láti lè ri ààyè wí tí ẹnu rẹ̀, nítorí ọ̀ràn tí a kà sí i lọ́rùn.
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