Matthew 23:18
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
तुम्हीन म्हणतस कोणी वेदीनी शप्पथ लिधी तर काहीच हरकत नही, पण जर कोणी तिनावर अर्पण करतस त्या अर्पणनी शप्पथ लिधी तर ती मोडता येवाव नही.
Dhe në qoftë se dikush betohet për altarin, s’është gjë; por ne qoftë se betohet për ofertën që është mbi të, është i detyruar”.
Nin nworu, vat nlenge na asillo nin bagadi na imomonari ba, bara vat nlenge na asillo nin nfillu na udi kitene, isillin in tereghe.
| وَمَنْ حَلَفَ بِٱلْمَذْبَحِ فَلَيْسَ بِشَيْءٍ، وَلَكِنْ مَنْ حَلَفَ بِٱلْقُرْبَانِ ٱلَّذِي عَلَيْهِ يَلْتَزِمُ. |
| وَتَقُولُونَ: مَنْ أَقْسَمَ بِالْمَذْبَحِ، فَقَسَمُهُ غَيْرُ مُلْزِمٍ؛ أَمَّا مَنْ أَقْسَمَ بِالْقُرْبَانِ الَّذِي عَلَى الْمَذْبَحِ، فَقَسَمُهُ مُلْزِمٌ! |
| ܘܡܢ ܕܝܡܐ ܒܡܕܒܚܐ ܠܐ ܗܘܐ ܡܕܡ ܡܢ ܕܝܢ ܕܝܡܐ ܒܩܘܪܒܢܐ ܕܠܥܠ ܡܢܗ ܚܐܒ |
Եւ՝ ով որ երդուի սեղանի վրայ, այդ երդումը ոչինչ չի նշանակում. բայց ով որ երդուի նրա վրայ գտնուող ընծայի վրայ, պարտաւորւում է այն կատարել:
Նաեւ կ՚ըսէք. “Ո՛վ որ երդում կ՚ընէ զոհասեղանին վրայ՝ բան մը չէ, բայց ո՛վ որ երդում կ՚ընէ զոհասեղանին վրայի ընծայի՛ն վրայ՝ պարտաւոր կ՚ըլլայ”:
আপোনালোকে কয় যে, বেদিত ধৰি শপত খালে, একো নহয়; কিন্তু যি জনে তাৰ ওপৰৰ নৈবেদ্যত ধৰি শপত খায়, তেওঁহে ধৰুৱা।
Yenə də deyirsiniz ki, “kim qurbangaha and içirsə, əhəmiyyətli bir şey deyil; lakin qurbangah üzərindəki qurbana and içən öz andını yerinə yetirməlidir”.
tano wo werum kange tanjilandowu cakke kebo diger tano niwo werum ki kiye mero ci yoti dor cereri weri ceu tomco
तमु आहयु बी केवो, “कदीम कोय वेदी नी ह़ाम खाय, ता तीनी कंय नी खरी हय, पण कदीम तीहयो वेदी पोर मेल्ली भेट नी ह़ाम खाय, ता तीनी खरी उतरी जाय।”
Eta erraiten duçue, norc-ere iuraturen baitu aldareaz, ezta deus: baina norc-ere iuraturen baitu haren gainean den oblationeaz, çordun da.
Dilia olelesu eno da agoaiwane gala, ‘Nowa da oloda ea dioba: le ilegele sia: sea, ea sia: i liligi fisimu da defea. Be oloda da: iya Godema imunusa: liligi, amoba: le ilegele sia: sea, ea sia: i yolemu da sema bagade, dilia da sia: sa.
আরও বলে থাক, কেউ যজ্ঞবেদির দিব্যি করলে তা কিছুই নয়, কিন্তু কেউ যদি তার উপরের উপহারের দিব্যি করে, তবে সে তার দিব্যিতে আবদ্ধ হল।
তোমরা আরও বলো, ‘কেউ যদি যজ্ঞবেদির শপথ করে সেটা কিছুই নয়; কিন্তু কেউ যদি তার উপরে স্থিত নৈবেদ্যের শপথ করে তাহলে সে তার শপথে আবদ্ধ হল।’
“तुस ज़ोतथ कि अगर कोई बलिदान च़ाढ़नेरे ठारारी कसम केरे, त कोई हर्ज़ नईं, पन च़ैढ़ोरी चीज़री कसम केरे त तैसेरो पाबंद भोलो।
कने फिरी तुसां ऐ भी सिखांदे न कि अगर कोई वेदी दी कसम खा तां कुछ फर्क नी है, पर जड़ी भेंट उस पर चढ़ाई है, अगर कोई उसा दी कसम खा तां फर्क पोंदा है।
Ki annŏk' akitŭp'ŭtauŭniuŏk altar, matsikiu'ats; ki annŏk' akitŭp'ŭtauŭniuŏk kotŭk'sĭnni altar itokhĭts'tsipi, ai'aksĭstutsĭmaie.
ଆରେକ୍ ତୁମିମଃନ୍ କଃଉତି ରିଆସ୍, ‘ଜଦି କେ ହୁଜା ବେଦିର୍ ହଃର୍ମାଣ୍ କଃଲେକ୍ ସେରି କାୟ୍ରି ନାୟ୍, ମଃତର୍ ଜେ ହୁଜା ବେଦି ଉହ୍ରେ ରିଲା ବେଟିର୍ ହଃର୍ମାଣ୍ କଃରେଦ୍, ତଃବେ ସେ ହଃର୍ମାଣ୍ ବାୟ୍ଦ୍ରେ ଲାଗେଦ୍ ।’
Mank'o ‹Asho wosho t'intseyiru bewokoki t'arap'ezon b́ taariyal eegor woteratse, › woshman t'intseyiru k'ac'atse fa'a woshon b́taariyalmó taaro bín detsetwe etirute.
Lavarout a rit c'hoazh: Mar tou unan bennak dre an aoter, se n'eo netra; met mar tou unan bennak dre ar prof a zo war an aoter, hennezh a dle derc'hel e gomz.
U, 'Iwa a shirji ni tu'u hekali a, ana kpye ri na. U wa a shirji ni kpyi wa ba tsi mba ni kima, shirji ma ni vu.
Казвате още: Ако някой се закълне в олтара, не е нищо, но ако някой се закълне в дара, който е върху него, задължава се.
Ug, 'Si bisan kinsa nga manumpa sa halaran, wala kini pulos. Apan si bisan kinsa nga manumpa pinaagi sa gasa nga anaa niini, ginapos siya sa iyang mga pagpanumpa.'
Ug kamo manag-ingon, `Kon may manumpa tungod sa halaran, wala kanay bili; apan kon may manumpa tungod sa halad nga anaa sa halaran, obligado siya sa iyang panumpa.'
Ya jayeja y manjula pot y attat, taya este; lao jayeja y manjula pot y ninae ni gaegue gui jiloña, gaeisao güe.
ᎠᎴ, ᎩᎶ ᎢᎧᏁᎢᏍᏗᏍᎨᏍᏗ ᎠᏥᎸ-ᎨᎳᏍᏗᏱ, ᎠᏎᏉᏉ ᎾᏍᎩ; ᎩᎶᏍᎩᏂ ᎢᎧᏁᎢᏍᏗᏍᎨᏍᏗ ᎠᎵᏍᎪᎸᏔᏅᎯ ᎾᎿᎭᎠᎲᎢ, ᎾᏍᎩ ᎠᏍᏓᏱᏳ ᎤᏚᏓᎳ.
Ndiponso mumati, ‘Ngati wina alumbira kutchula guwa lansembe, sizitanthauza kanthu; koma ngati wina alumbira kutchula mphatso ya paguwa lansembe, wotere ayenera kusunga lumbiro lake.’
“Kpyawngkung be lü ng’yünceki cun amdang ni, kpyawngkunga khana peta petmsawt be lü ng’yünceki cun a pyena mäiha kyaki ni,” ti lü nami jah mtheiki.
Mi kawbaktih doeh hmaicam hoi lokkamhaih sah kami loe, kawbangah doeh om mak ai, toe hmaicam nui ih tangqum hoiah lokkamhaih sah kami loe sak pazaehaih a tawnh, tiah na thuih o.
Te phoeiah, ' Hmueihtuk neh aka toemngam te tah a phu om pawh, tedae hmueihtuk dongkah hmueih neh aka toemngam te aaitlaeng nah mako aka ti, rhoek.
Te phoeiah, ‘Hmueihtuk neh aka toemngam te tah a phu om pawh, tedae hmueihtuk dongkah hmueih neh aka toemngam te a aitlaeng nah mako,’ aka ti rhoek.
Bawkthang ang ming phoei nawh awi a kam awhtaw kawna am coeng hy; cehlai ce bawkthang ak khan awhkaw zoepeek ik-oeih ang ming phoei ing awi a kam awhtaw, ak awi ce ngaan hy ti bai uhyk ti.
Khat po in biaktau sam in a kiciam le bangma poimaw ngawl hi, ahihang khatpo in tua tung ah biakpiakna a ki piasia sam in a kiciam le ama sia mawnei hi.
Chule nanghon maicham muna kihahsel chu imacha akhohpoi, hinlah maicham chunga thil kipedoh'a kihahsel chu khoh ahi, natiuve.
Thuengnae khoungroe noe lahoi thoe ka bo e teh cak hoeh, thuengnae khoungroe van kaawm e thuengnae hno hah noe lahoi thoe ka bo e teh a cak na ti awh.
你们又说：‘凡指着坛起誓的，这算不得什么；只是凡指着坛上礼物起誓的，他就该谨守。’
你們又說：『凡指着壇起誓的，這算不得甚麼；只是凡指着壇上禮物起誓的，他就該謹守。』
你们又说：‘凡指着祭坛起誓，皆无用处，但指着坛上的祭物起誓，必须遵守。’
還有：誰若指著全燔祭壇起誓，不算什麼；但是誰若指著那上面的供物起誓，就該還願。
Sooni nkutinji mundu alumbililaga pa chilisa ngaŵa chindu, nambo alumbilaga nkujikolanga mbopesi jajili pa chilisa, kwele kulumbilila ko kukwakanganichisya kuchitenda chalumbilile.
ⲟⲩⲟϩ ⲫⲏⲑⲛⲁⲱⲣⲕ ⳿ⲙⲡⲓⲙⲁⲛⲉⲣϣⲱⲟⲩϣⲓ ⳿ϩⲗⲓ ⲡⲉ ⲫⲏ ⲇⲉ ⲉⲑⲛⲁⲱⲣⲕ ⳿ⲙⲡⲓⲧⲁⲓ⳿ⲟ ⲉⲧⲭⲏ ϩⲓϫⲱϥ ⲟⲩⲟⲛ ⳿ⲉⲣⲟϥ.
ⲁⲩⲱ ⲡⲉⲧⲛⲁⲱⲣⲕ ⲙⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ ⲟⲩⲗⲁⲁⲩ ⲡⲉ ⲡⲉⲧⲛⲁⲱⲣⲕ ⲇⲉ ⲛⲧⲟϥ ⲙⲡⲇⲱⲣⲟⲛ ⲉⲧϩⲓϫⲱϥ ⲟⲩⲛⲟⲩⲟⲛ ⲉⲣⲟϥ
ⲁⲩⲱ ⲡⲉⲧⲛⲁⲱⲣⲕ ⲙⲡⲉⲑⲩⲥⲓⲁⲥⲧⲏⲣⲓⲟⲛ ⲟⲩⲗⲁⲁⲩ ⲡⲉ. ⲡⲉⲧⲛⲁⲱⲣⲕ ⲇⲉ ⲛⲧⲟϥ ⲙⲡⲇⲱⲣⲟⲛ ⲉⲧϩⲓϫⲱϥ ⲟⲩⲛⲟⲩⲟⲛ ⲉⲣⲟϥ.
ⲞⲨⲞϨ ⲪⲎ ⲈⲐⲚⲀⲰⲢⲔ ⲘⲠⲒⲘⲀⲚⲈⲢϢⲰⲞⲨϢⲒ ϨⲖⲒ ⲠⲈ ⲪⲎ ⲆⲈ ⲈⲐⲚⲀⲰⲢⲔ ⲘⲠⲒⲦⲀⲒⲞ ⲈⲦⲬⲎ ϨⲒϪⲰϤ ⲞⲨⲞⲚ ⲈⲢⲞϤ.
Nadalje: 'Zakune li se tko žrtvenikom, nije ništa. Ali ako se zakune darom što je na njemu, veže ga zakletva.'
A přisáhl-li by kdo skrze oltář, nic není; ale kdo by přisáhl skrze ten dar, kterýž jest na něm, povinen jest.
A přisáhl-li by kdo skrze oltář, nic není; ale kdo by přisáhl skrze ten dar, kterýž jest na něm, povinen jest.
A další váš vynález: přísaha na obětní oltář nic neznamená, zatímco přísaha na oběť se musí plnit. Jak jste na to mohli přijít?
Fremdeles: Den, som sværger ved Alteret, det er intet; men den, som sværger ved Gaven derpå, han er forpligtet.
Fremdeles: Den, som sværger ved Alteret, det er intet; men den, som sværger ved Gaven derpaa, han er forpligtet.
Fremdeles: Den, som sværger ved Alteret, det er intet; men den, som sværger ved Gaven derpaa, han er forpligtet.
ଗଟେକ୍ ଲକ୍ ବେଦିର୍ ନାଉଁ ଦାରି ପର୍ମାନ୍ କଲେ ସେ ସେଟା ମାନ୍ବାର୍ ଆକା ଆଚେ ବଲି ନଏଁ, ମାତର୍ ବେଦି ଉପ୍ରେ ସଙ୍ଗଇ ରଇବା ମାପ୍ରୁକେ ଦେଲାଟା ନାଉଁଦାରି ପର୍ମାନ୍ କଲେ, ସେଟା ମାନ୍ବାଟା ବଲି ତମେ ସିକାଇତେ ରଇସା ।
Bende uwacho ni, ‘Ka ngʼato okwongʼore gi nying kendo mar misango to onge wach, to ni ka ngʼato okwongʼore gi chiwo moket kuome to ni kwongʼruokneno otweye.’
Alimwi, óyo ukonka kuchipayililo, takukwepe. Pesi ooyo ukonka echo chili achipayililo, ulaangidwe kuchizuminano chakwe.
En zo wie gezworen zal hebben bij het altaar, dat is niets; maar zo wie gezworen zal hebben bij de gave, die daarop is, die is schuldig.
En: zweert men bij het altaar, dan is het niets; maar zweert men bij de offergave, die er op ligt, dan is men gebonden.
En zo wie gezworen zal hebben bij het altaar, dat is niets; maar zo wie gezworen zal hebben bij de gave, die daarop is, die is schuldig.
And, Whoever may swear by the altar, it is nothing, but whoever may swear by the gift upon it, he is obligated.
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.
And, Whoever shall swear by the altar, it is nothing; but whoever shall swear by the gift that is on it, becomes a debtor.
And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’
And, Whoever takes an oath by the altar, it is nothing; but whoever takes an oath by the offering which is on it, he is responsible.
You also say, ‘If anyone swears by the altar, it is nothing; but if anyone swears by the gift on the altar, he is bound by his oath.’
And you say: ‘Whoever will have sworn by the altar, it is nothing. But whoever will have sworn by the gift that is on the altar is obligated.’
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor.
And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, is a debtor.
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it is obligated.’
You say, ‘If you swear on the altar that doesn't count, but if you swear on the sacrifice that's on the altar, then you have to keep your oath.’
And whosoeuer sweareth by the altar, it is nothing: but whosoeuer sweareth by the offering that is vpon it, offendeth.
And, Whosoever may swear by the altar, it is nothing; but whosoever may swear by the gift upon it, is debtor.
And again, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, it is binding.
And, If any one swear by the altar, it is nothing; but if any one swear by the gift upon it, he is bound.
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
And, Whoever shall swear by the altar, it is nothing; but whoever swears by the gift that is on it, he is guilty.
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
And, Whosoever shall swear by the altar, it is nothing; but whosoever swears by the gift that is upon it, he is guilty.
And, Whoever may swear by the altar, it is nothing, but whoever may swear by the gift that is on it—is debtor!
"You say, too, that whoever swears by the offering that is upon it, his oath is binding.
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'
And, Whoever sweareth by the altar, it is nothing; but whoever sweareth by the gift that is upon it, is bound.
‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?’
You say, too, “If anyone swears by the altar, their oath counts for nothing, but, if anyone swears by the offering placed on it, their oath is binding on them”!
You say, too, ‘If anyone swears by the altar, their oath counts for nothing, but, if anyone swears by the offering placed on it, their oath is binding on them’!
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.
And, whosoever shall swear by the altar, it is, nothing, but, whosoever shall swear by the gift that is upon it, is bound:
And [you say] Who[ever] (maybe *N+kO) shall swear by the altar, no [thing] it is; who[ever] however maybe shall swear by the gift that [is] upon it, is bound.
and which (if *N+kO) to swear in/on/among the/this/who altar none to be which then if to swear in/on/among the/this/who gift the/this/who above it/s/he to owe
And (that) whoever sweareth by the altar, it is nothing; but he swear by the oblation which is upon it, he is liable.
And, whoever shall swear by the altar, it is nothing: but whoever shall swear by the oblation upon it, he is holden.
Also [you say], ‘In the case of those who promise to [do] something and then ask [the altar to affirm what they have promised], it means nothing [if they do not do what they have promised]. But if they ask the gift [that] they have put on the altar [to support what they have promised], they must do [what they promised].’
You say, too, ‘If any one swears by the altar, his oath counts for nothing, but, if any one swears by the offering placed on it, his oath is binding on him’!
And whosoever sweareth by the aulter it is nothinge: but whosoever sweareth by ye offeringe yt lyeth on ye aultre offendeth.
And, 'Whoever swears by the altar, it is nothing. But whoever swears by the gift that is on it, he is bound to his oath.'
And whoever shall swear by the altar, it is nothing; but whoever sweareth by the gift that is upon it, he is guilty.
And, Whoever shall swear by the altar, it is nothing; but whoever sweareth by the gift that is upon it, he is bound.
And you say, "'Whoever swears by the altar, it is nothing; but whoever swears by the offering lying on it is bound by the oath.'
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’
And who euer swerith in the auter, it is no thing; but he that swerith in the yifte that is on the auter, owith.
'And, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it — is debtor!
Kaj: Se iu ĵuras per la altaro, tio estas nenio; sed kiu ĵuras per la ofero, kuŝanta sur ĝi, tiu estas ŝuldanto.
Te ütlete: „Kui sa vannud altari nimel, siis ei lähe see arvesse, aga kui sa vannud ohvri nimel, mis on altari peal, siis pead oma vannet pidama.“
Miawo kee gblɔ be, ‘Ame si ta vɔsamlekpui la la, ate ŋu ada le atam si wòka la dzi faa, gake ne ame aɖe ta nunana si le vɔsamlekpui la dzi la, edze agɔ vevie nenye be wòda le ŋugbe si wòdo la dzi.’
Ja joka vannoo alttarin kautta, ei se mitään ole; mutta joka vannoo lahjan kautta, joka sen päällä on, se on velvollinen.
Ja: 'Jos joku vannoo alttarin kautta, niin se ei ole mitään; mutta jos joku vannoo sen päällä olevan uhrilahjan kautta, niin hän on valaansa sidottu'.
En bij den altaar te zweren, dat is niets; maar, zoo wie zweert bij de gave die daarop is, die is gebonden.
Et encore: Si un homme jure par l'autel, ce n'est rien; mais s'il jure par l'offrande qui est déposée sur l'autel, il est lié.
Et: « Si quelqu'un jure par l'autel, il n'est rien; mais si quelqu'un jure par le don qui est sur l'autel, il est obligé ».
Et quiconque aura juré par l’autel, ce n’est rien; mais quiconque aura juré par le don qui est dessus, est obligé.
Et quiconque, [dites-vous], aura juré par l'autel, ce n'est rien; mais qui aura juré par le don qui est sur l'autel, il est lié.
Et quiconque jure par l’autel, ce n’est rien: mais quiconque jure par l’offrande déposée sur l’autel, est engagé.
Si quelqu’un, dites-vous encore, jure par l’autel, ce n’est rien; mais, si quelqu’un jure par l’offrande qui est sur l’autel, il est engagé.
Et encore: Si un homme jure par l’autel, ce n’est rien; mais s’il jure par l’offrande qui est déposée sur l’autel, il est lié.
Vous dites encore: «Si l’on jure par l'autel, ce n'est rien; mais si l’on jure par l'offrande qui est dessus, cela oblige.»
Et si quelqu'un, dites-vous, a juré par l'autel, cela n'est rien; mais s'il a juré par le don qui est sur l'autel, il est lié.
Et: « Celui qui aura juré par l'autel, ce n'est rien; mais celui qui aura juré par l'offrande qui est dessus est engagé. »
Et encore: «Si quelqu'un jure par l'autel, ce n'est rien du tout; mais si quelqu'un jure par l'offrande qui est sur l'autel, il est engagé.»
Et si quelqu'un, dites-vous, jure par l'autel, ce n'est rien; mais s'il jure par l'offrande qui est sur l'autel, il est lié par son serment.
Hesathokka onikka yarsho yarshizaso bolla caqiko aykoy ba shin yarshizaso diza yarsho bolla caqikko caqoy gomes gista.
Wer bei dem Altar schwört — so sagt ihr ferner —, des Eid gilt nichts. Wer aber bei der Opfergabe auf dem Altar schwört, der ist gebunden.
Dann sagt ihr, wenn einer beim Altare schwöre, das gelte nichts, wer aber bei der Opfergabe, die darauf liegt, schwört, der sei dadurch verpflichtet.
Und: Wer irgend bei dem Altar schwören wird, das ist nichts; wer aber irgend bei der Gabe schwören wird, die auf ihm ist, ist schuldig.
Und: Wer irgend bei dem Altar schwören wird, das ist nichts; wer aber irgend bei der Gabe schwören wird, die auf ihm ist, ist schuldig.
Ferner: wer beim Altar schwört, das gilt nichts; wer aber bei der Gabe, die darauf ist, schwört, der ist verpflichtet.
Wer da schwöret bei dem Altar; das ist nichts; wer aber schwöret bei dem Opfer, das droben ist, der ist schuldig.
“Wer da schwört bei dem Altar, das ist nichts; wer aber schwört bei dem Opfer, das darauf ist, der ist's schuldig.”
Ferner (sagt ihr): ›Wenn einer beim Altar schwört, so hat das nichts zu bedeuten; wer aber bei der Opfergabe schwört, die auf dem Altar liegt, der ist gebunden.‹
Und: Wer beim Brandopferaltar schwört, das gilt nichts; wer aber beim Opfer schwört, welches darauf liegt, der ist gebunden.
Und: Schwört einer beim Altar, so ist es nichts; schwört er aber bei der Gabe, die darauf ist, so schuldet er es.
Und: Wenn einer bei dem Altar schwört, das ist nichts; wer aber bei dem Opfer schwört, das darauf ist, der ist verpflichtet.
Ningĩ muugaga atĩrĩ, ‘Mũndũ o na ũrĩkũ angĩĩhĩta na kĩgongona-rĩ, ũcio ti ũndũ; no mũndũ angĩĩhĩta na kĩheo kĩrĩa kĩrĩ kĩgongona-igũrũ, ũcio nĩekuohwo nĩ mwĩhĩtwa wake.’
Qassi ‘Oonikka yarshsho yarshshiya bessan caaqqiko, aykkoyka baawa. Shin oonikka iya bolla de7iya yarshshuwan caaqqiko, he caaqoy iya gomana’ yaagidi tamaarsseta.
Yi go yedi ke o nilo ya poli leni li padibinbinli, li kan cuo o, ama yua n poli yaa padili n ye li padibinbinli po, li baa cuo o.
Yinbi n gɔ maadi ki nul ya poli salgbinbindli po l ki pia maami ama nul ya poli k li tie salgi yaali n maa l binbindli po k ki cɔln o maami li kan ŋaagu.
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
Καί· Όστις ομόση εν τω θυσιαστηρίω, είναι ουδέν, όστις όμως ομόση εν τω δώρω τω επάνω αυτού, υποχρεούται.
και ος αν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
και οσ εαν ομοση εν τω θυσιαστηριω ουδεν εστιν οσ δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
καί· ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει.
καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ’ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει.
καί· Ὃς ⸀ἂνὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει.
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
Καί, ‘Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει.’
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
Καί, Ὃς ἐὰν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει.
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
Καί, Ὃς ἐὰν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾿ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει.
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
καί, Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει.
και ος αν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
και ος εαν ομοση εν τω θυσιαστηριω ουδεν εστιν ος δ αν ομοση εν τω δωρω τω επανω αυτου οφειλει
καί· ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ’ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει.
ପେ ସିକ୍ୟା ବିପେମ୍ୟାକେ ଜେ ମୁଇଙ୍ଗ୍ ରେମୁଆଁ ପୁଜାବେଦି ମ୍ନିରେ ପର୍ମାନ୍ ଡିଙ୍ଗ୍ଲା ମେଁ ଆତେନ୍ ପାଲେନ୍ସା ବାଦ୍ୟ ଣ୍ଡୁ । ମାତର୍ ପୁଜାବେଦି ଆଡ଼ାତ୍ରା ବକ୍ନେ ନୈବେଦ୍ୟ ମ୍ନିରେ ପର୍ମାନ୍ ଡିଙ୍ଗ୍ଲା ଆତେନ୍ ଡିଲାଡିଗ୍ ମାନେଃ ପଡ଼େଏ ।
અને તમે કહો છો કે, ‘જો કોઈ યજ્ઞવેદીના સમ ખાય તો તેમાં કંઈ નહિ; પણ જો કોઈ તે પરના અર્પણના સમ ખાય તો તે તેથી બંધાયલો છે.’
Nou di ankò: O wi, si yon moun sèmante sou lòtèl la, se pa anyen sa. Li pa bezwen kenbe pawòl li. Men, si l' sèmante sou ofrann ki sou lòtèl la, se pou l' kenbe pawòl li.
“Epi ‘Sila ki sèmante sou lotèl la, sa pa anyen; men sila ki sèmante sou ofrann ki sou lotèl la, li oblije’.
थम यो भी सिखाओ सो के जै कोए वेदी की सूह खावै तो किमे न्ही, पर जो भेंट उसपै सै, जै कोए उसकी कसम खावै तो बन्द जावैगा।
Kukan kuma ce, ‘In wani ya rantse da bagade, ba damuwa; amma in ya rantse da bayarwar da take bisansa, sai rantsuwar ta kama shi.’
Kuma, 'Kowa ya rantse da bagadi, ba komai bane. Amma duk wanda ya rantse da baikon da aka dora a kai, sai rantsuwarsa ta kama shi.'
A, o ka mea hoohiki aku ma ke kuahu, he mea ole ia; aka, o ka mea hoohiki aku ma ka mohai iluna iho, he aie kana.
| ”כמו כן אתם אומרים:’שבועה במזבח אינה מחייבת ומותר להפר אותה, אך שבועה בקורבן שעל המזבח – מחייבת‘. |
| ואמרתם הנשבע במזבח אין מאומה והנשבע בקרבן אשר עליו יאשם׃ |
फिर कहते हो कि यदि कोई वेदी की शपथ खाए तो कुछ नहीं, परन्तु जो भेंट उस पर है, यदि कोई उसकी शपथ खाए तो बन्ध जाएगा।
इसी प्रकार तुम कहते हो, ‘यदि कोई वेदी की शपथ लेता है तो उसका कोई महत्व नहीं किंतु यदि कोई वेदी पर चढ़ाई भेंट की शपथ लेता है तो उसके लिए अपनी प्रतिज्ञा पूरी करना ज़रूरी है.’
És: ha valaki az oltárra esküszik, semmi az, de ha valaki a rajta levő ajándékra esküszik, akkor az kötelezi.
És: Ha valaki az oltárra esküszik, semmi az; de ha valaki a rajta levő ajándékra esküszik, tartozik az.
Einnig segið þið að rjúfa megi eið sem svarinn sé við altarið en ekki þann sem svarinn sé við gjöfina á altarinu.
Unu na-ezikwa ndị mmadụ sị, ‘Ọ bụrụ na mmadụ ejiri ebe ịchụ aja ṅụọ iyi, iyi ahụ ọ ṅụrụ bụ ihe efu. Ma onye ọbụla ga-eji onyinye dị nʼelu ebe ịchụ aja ṅụọ iyi ga-emezu iyi ahụ ọ ṅụrụ.’
Ken, 'Siasinoman nga agsapata iti altar ket awan mamaay ti sapatana. Ngem siasinoman nga agsapata babaen iti sagut nga adda iti dayta ket maigalut isuna iti dayta a karina,
Kalian mengajarkan ini juga, 'Kalau seorang bersumpah demi mezbah, orang itu tidak terikat oleh sumpahnya; tetapi kalau ia bersumpah demi persembahan di atas mezbah itu, ia terikat oleh sumpahnya itu.'
Kalian berkata, ‘Jika kamu bersumpah demi mezbah, maka sumpah itu tidak berlaku, tetapi jika kamu bersumpah demi persembahan yang ada di atas mezbah, maka kamu harus menepati sumpahmu itu.’
Bersumpah demi mezbah, sumpah itu tidak sah; tetapi bersumpah demi persembahan yang ada di atasnya, sumpah itu mengikat.
Kalian juga mengajarkan, ‘Kalau seseorang menguatkan perjanjiannya dengan menyebut mezbah di rumah Allah, dia tidak terikat kepada janjinya. Tetapi kalau dia menguatkan perjanjiannya dengan menyebut persembahan yang ada di atas mezbah, dia terikat kepada janjinya itu.’
Hange, wehi nukulapa kuzahabu, singa kentu. Inge nukulapa kisongelyo nelekole mung'waakwe, utungilwa nuulapi wakwe.
Parimente, se alcuno ha giurato per l'altare, non è nulla; ma se ha giurato per l'offerta che [è] sopra esso, è obbligato.
E dite ancora: Se si giura per l'altare non vale, ma se si giura per l'offerta che vi sta sopra, si resta obbligati.
E se uno, voi dite, giura per l’altare, non è nulla; ma se giura per l’offerta che c’è sopra, resta obbligato.
Ike gu, kodavi matoniko innu bagadi sadi ga imum izoni. vat de sa matoni kon innu wito nice, itono idimekime.
なんぢら又いふ「人もし祭壇を指して誓はば事なし、其の上の供物を指して誓はば果さざるべからず」と。
また，『だれでも祭壇にかけて誓うなら，それは無意味だが，その上にある供え物にかけて誓うなら，その者には果たす義務がある』とも言う。
また、あなたがたは言う、『祭壇をさして誓うなら、そのままでよいが、その上の供え物をさして誓うなら、果す責任がある』と。
また、こう言う。『だれでも、祭壇をさして誓ったのなら、何でもない。しかし、祭壇の上の供え物をさして誓ったら、その誓いを果たさなければならない。』
[汝等は又云ふ]「総て人祭壇を指して誓ふは事にも非ず、其上なる供物を指して誓はば果さざるべからず」と。
ଆମ୍ୱେଞ୍ଜି ଆରି ଏନ୍ନେଲେ ନିୟ୍ ଞନଙନ୍ ଏତିୟ୍ତେ, ‘ଆନା ତରୋମ୍ମୋଡ୍ ତନମ୍ପିଲନ୍ ଆଞୁମ୍ଲୋଙ୍ ପର୍ମାଡ଼ାତନ୍, ତିଆତେ ଆନିନ୍ ଆଲ୍ଲେଏନ୍ ଜନଙ୍ଡେନ୍ ଇନ୍ନିଙ୍ ତଡ୍, ବନ୍ଡ ଆନା ତରୋମ୍ମୋଡ୍ ତନମ୍ପିଲ୍ଲୋଙନ୍ ଆନମଙ୍ ଆଞୁମ୍ଲୋଙ୍ ପର୍ମାଡ଼ାତନ୍, ତିଆତେ ଆନିନ୍ ଜଗଃମଗଃ ଲୁମେତୋ ।’
Ix xuqujeꞌ kibꞌij: “We kꞌo jun winaq kubꞌij jun jastaq pa ubꞌiꞌ ri tzujbꞌal sipanik, maj kel riꞌ, we kꞌu kꞌo jun kubꞌij jun jastaq pa ubꞌiꞌ ri sipanik ri kuya choch ri tzujbꞌal sipanik, kajatꞌitaj na riꞌ rukꞌ ri utzij.”
Hianagi tamagra anage nehaze, iza'o kre sramnavu itamofonte hunteno, huvempa haniana amne'zane. Hianagi iza'o kre sramnavu itamofo agofetu me'nea ofare hunteno huvempama hanimo'a, huvempama hunte'nea ke'are amage anteno.
‘ಯಾರಾದರೂ ಬಲಿಪೀಠದ ಮೇಲೆ ಆಣೆಯಿಟ್ಟರೆ ಅದು ಏನೂ ಅಲ್ಲವೆಂದೂ ಯಾರಾದರೂ ಅದರಲ್ಲಿರುವ ಕಾಣಿಕೆ ಮೇಲೆ ಆಣೆಯಿಟ್ಟರೆ ಅವನು ಅದನ್ನು ಕೊಟ್ಟುಬಿಡಬೇಕು,’ ಎನ್ನುತ್ತೀರಿ.
ಮತ್ತು ‘ಒಬ್ಬನು ಯಜ್ಞವೇದಿಯ ಮೇಲೆ ಆಣೆಯಿಟ್ಟುಕೊಂಡರೆ ಅದೇನು ಆಣೆಯಲ್ಲ ಅನ್ನುತ್ತೀರಿ, ಆದರೆ ಅದರಲ್ಲಿರುವ ಕಾಣಿಕೆಯ ಮೇಲೆ ಆಣೆಯಿಟ್ಟುಕೊಂಡರೆ ಅದನ್ನು ನಡಿಸಲೇಬೇಕು’ ಎಂದು ಹೇಳುತ್ತೀರಿ.
Lindi, wone wone unu kalailila kuchoto Cho okugabhilila chitali chinu, nawe unu kalailila echiyanwa chinu chili ingulu yaye, abhoyelwe na libhanja lyaye.
Hange, umunu uveikhijyeinghila panekhelo sa khinangheikha khinu. Pu ula uveikhejyeinghila pafinu ufiveikhivwe pa neikhelolei sadakha uywa veinkungile mwene.
Na, j'hejhioha jhailapa kwa madhabahu, khenu lepi. Bali jhailapa kwa sadaka jhaijhele panani pa muene, afungibhu ni kiapo kya muene.
너희가 또 이르되 누구든지 제단으로 맹세하면 아무 일 없거니와 그 위에 있는 예물로 맹세하면 지킬지라 하는도다
너희가 또 이르되 누구든지 제단으로 맹세하면 아무 일 없거니와 그 위에 있는 예물로 맹세하면 지킬지라 하는도다
Kowos oayapa luti ac fahk mu, ‘Kutena mwet su fulahk ke loang in kisa uh, el ac tia enenu in akfalye fulahk lal uh; a el fin fulahk ke mwe kisa ma oan fin loang uh, na el enenu na in akfalye.’
Kono, 'zumwi ne zumwi yo lyi konka che iziko lye chitavero, ka hena chimwi bulyo hateni. Mi lyinu zumwi ni zumwi mutu yo likonka nce neo ina hateni, u suminwa ne kuli konka kwakwe.'
| هەروەها ئێوە دەڵێن:”ئەوەی سوێند بە قوربانگا بخوات، هیچ نییە، بەڵام ئەوەی سوێند بە قوربانییەکەی سەری بخوات، ئەوا دەبێت سوێندەکەی بباتەسەر.“ |
ଅ଼ଡ଼େ ମୀରୁ ଏଲେଇଞ୍ଜିମାଞ୍ଜେରି, ଆମ୍ବାଆସି ମାହାପୂରୁ ଇଲୁ ପିଣ୍ତାତି ପାର୍ମାଣା କିତିହିଁ ଏ଼ନାୟି ଆ଼ଏ, ସାମା ଆମ୍ବାଆସି ପୂଜାପିଣ୍ତା ଲାକ ମାନି ଦା଼ନାତି ପାର୍ମାଣା କିତିହିଁ, ପାର୍ମାଣା କିତିଲେହେଁ ତାପାଆନା କାମା କିନାୟିମାନେ ।
Et quicumque juraverit in altari, nihil est: quicumque autem juraverit in dono, quod est super illud, debet.
Et quicumque iuraverit in altari, nihil est: quicumque autem iuraverit in dono, quod est super illud, debet.
Et quicumque iuraverit in altari, nihil est: quicumque autem iuraverit in dono, quod est super illud, debet.
Et quicumque juraverit in altari, nihil est: quicumque autem juraverit in dono, quod est super illud, debet.
et quicumque iuraverit in altari nihil est quicumque autem iuraverit in dono quod est super illud debet
Et quicumque iuraverit in altari, nihil est: quicumque autem iuraverit in dono, quod est super illud, debet.
Un ja kas pie altāra zvērēšot, tas neesot nekas; bet ja kas zvērēšot pie tās dāvanas, kas tur virsū, tam tas jāpilda.
Bolobaka lisusu: ‹ Soki moto alapi ndayi na kombo ya etumbelo, wana ezali likambo te; kasi soki alapi ndayi na kombo ya likabo oyo ezali na likolo ya etumbelo, asengeli kokokisa ndayi na ye. ›
फिर कह्य हय कि यदि कोयी वेदी की कसम खाये त कुछ नहीं, पर जो भेंट ओको पर हय, यदि कोयी ओकी कसम खाये त बन्ध जायेंन।
Ate mugamba nti, ‘Omuntu okulayira ekyoto, kirina amakulu, naye bw’alayira ebirabo ebireeteddwa ku kyoto, asaana okukituukiriza!’
फेर बोलोए कि जे कोई बेदिया री कसम खाओ तो कुछ निए, पर से पेंट जो तिजी पाँदे ए, तेतेरी कसम खाओगा, तो तिना खे तेसा कसमा खे पूरा करना जरूरी ए।
Ary koa: Raha misy mianiana amin’ ny alitara, dia tsy mampaninona izany; fa raha misy mianiana amin’ ny fanatitra eo amboniny, dia haningo-tena izy.
Le tsy ampañavaha’areo ka ty mifanta amy kitreliy, fe azi’areo hañenga ty mifanta amy engaeñe amy kitreliy.
യാഗപീഠത്തെക്കൊണ്ട് സത്യം ചെയ്താൽ അത് ഏതുമില്ല; അതിന്മേലുള്ള വഴിപാടിനാൽ സത്യം ചെയ്യുന്നവനോ ചെയ്ത സത്യത്തിനു ബാധ്യസ്ഥൻ എന്നു നിങ്ങൾ പറയുന്നു.
യാഗപീഠത്തെച്ചൊല്ലി സത്യം ചെയ്താൽ ഏതുമില്ല; അതിന്മേലുള്ള വഴിപാടു ചൊല്ലി സത്യം ചെയ്യുന്നവനോ കടക്കാരൻ എന്നു നിങ്ങൾ പറയുന്നു.
ആരെങ്കിലും, ‘യാഗപീഠത്തെക്കൊണ്ട് ആണയിട്ടാൽ സാരമില്ല എന്നും അതിന്മേലുള്ള വഴിപാടിനെക്കൊണ്ട് ആണയിട്ടാൽ അയാളതു നിറവേറ്റാൻ ബാധ്യസ്ഥനാണെന്നും’ നിങ്ങൾ പറയുന്നു.
Aduga nakhoina asisu tambi madudi, ‘Kanagumbana latnapung panduna wasaklabasu karisu natte, adubu latnapunggi mathakta leiba athenpot adu panduna wasakpa mahak adudi mahakki wasak aduna pullabani.’
आणि तुम्ही असे म्हणता. जर एखादा वेदीची शपथ घेतो तर त्यामध्ये काही वावगे नाही. पण जर एखादा वेदीवरील अर्पणाची शपथ घेतो तर तो बांधलेला आहे.
ଆଡଃଗି ଇତୁଆଃପେ, ‘ଜେତାଏ ବେଦିରାଃ କିରିୟାଏରେଦ ଇନିଃକେ ଏନା ମାନାତିଙ୍ଗ୍ ନାଗେନ୍ତେ କା ଲାଗାତିଙ୍ଗ୍ୟାଁଃ, ମେନ୍ଦ ଜେତାଏ ଏନାରେ ରାକାବାକାନ୍ ଦାନ୍ରାଃ କିରିୟାଏରେଦ ଇନିଃକେ ଏନା ମାନାତିଙ୍ଗ୍ ଲାଗାତିଙ୍ଗ୍ୟାଁଃ ।’
Kabhili nnkutinji kuti mundu alumbilaga kwa shitala nngabha shindu, ikabheje alumbilaga kwa mbepei ibhishilwe pa shitala, kwene lumbilako kunakuntabha.
လူတစ်စုံတစ်ယောက်သည်ယဇ်ပလ္လင်ကိုတိုင်တည် ၍ကျိန်ဆိုလျှင်ထိုကျိန်ဆိုချက်သည်အတည် မဖြစ်။ ယဇ်ပလ္လင်ပေါ်ရှိပူဇော်သကာကိုတိုင်တည် ၍ကျိန်ဆိုလျှင်မူကားအတည်ဖြစ်၏' ဟုသင် တို့ဆိုကြ၏။-
တနည်းကား၊ ယဇ်ပလ္လင်ကို တိုင်တည်၍ ကျိန်ဆိုခြင်းကိုပြုလျှင် မတည်။ ယဇ်ပလ္လင်ပေါ်မှာရှိသော ပူဇော်သက္ကာကို တိုင်တည်၍ကျိန်ဆိုခြင်းကိုပြုလျှင် တည်သည်ဟု သင်တို့ဆိုကြ၏။
တနည်းကား၊ ယဇ်ပလ္လင် ကို တိုင်တည်၍ ကျိန်ဆို ခြင်းကိုပြုလျှင် မ တည် ။ ယဇ်ပလ္လင် ပေါ်မှာ ရှိသော ပူဇော် သက္ကာကို တိုင်တည် ၍ကျိန်ဆို ခြင်းကိုပြုလျှင် တည်သည်ဟု သင်တို့ဆိုကြ၏။
Me tenei, Ki te oatitia e tetahi te aata, he mea noa ano: otira ki te oatitia te whakahere i runga i te aata, ka mau tana.
Aru, ‘Jun manu bedi laga kosom khai, etu eku nohoi. Kintu jun manu Isor laga bedi te daan thaka laga kosom khai, tai etu kosom manibo lagibo.’
Sen ih amah nep et nyoot han, ‘O mina ih romthong mendoh thoomhoon ah erah tumjih uh tah angka; enoothong o ih lakkot lam ih romthong ni thoomhoon ah erah thoomhoon jun doh re ejih jaatjaat ang ah.’
Lithi njalo, ‘Nxa umuntu efunga nge-alithare, akusilutho; kodwa nxa umuntu efunga ngesipho esikulo usezibophile ngesifungo sakhe.’
Njalo: Loba ngubani ofunga ngelathi, akulutho; kodwa loba ngubani ofunga ngomnikelo ophezu kwalo, ulomlandu.
Na ywoywote ywa lapa kwa madhabahu, kilebe kwaa ila ywalapa kwa sadaka yaibile kunani yake, alabilwe na kilapo chake.
अनि, ‘कसैले वेदीको शपथ खान्छ भने, केही पनि हुँदैन । तर कसैले त्यसमाथि राखिएको भेटीको शपथ खान्छ भने, ऊ आफ्नो शपथद्वारा बाँधिन्छ ।’
Mwijova kavili mewawa kuvya mundu akalapa pa lusanja lwa luteta ndi chindu lepi, nambu mundu akalapai na luteta lweluvikiwi panani ya lusanja lwenulo ndi chilapu chenicho chikumukamula.
Og: Om nogen sverger ved alteret, det er intet; men den som sverger ved den offergave som ligger på det, han er bundet.
Dere sier også at om noen sverger’ved alteret’ da betyr det ingenting, men om noen sverger’ved gavene på alteret’ da er det forpliktende!
og: «Um ein sver ved altaret, so er det’kje noko, men sver han ved offeret som er på det, då er han bunden.»
ଆହୁରି କହୁଥାଅ, କେହି ବେଦିର ଶପଥ କଲେ ତାହା କିଛି ନୁହେଁ, ମାତ୍ର ଯେ କେହି ତାହା ଉପରେ ଥିବା ନୈବେଦ୍ୟର ଶପଥ କରେ, ସେ ତଦ୍ୱାରା ଆବଦ୍ଧ।
Akkasumas isin, ‘Namni kam iyyuu yoo iddoo aarsaatiin kakate, kun homaa miti; yoo kennaa iddoo aarsaa irra jiru sanaan kakate garuu kakuun sun isa qaba’ jettu.
ਅਤੇ ਇਹ ਆਖਦੇ ਹੋ ਕਿ ਜੇ ਕੋਈ ਜਗਵੇਦੀ ਦੀ ਸਹੁੰ ਖਾਵੇ ਤਾਂ ਕੁਝ ਗੱਲ ਨਹੀਂ, ਪਰ ਜਿਹੜੀ ਉਸ ਭੇਟ ਦੀ ਜੋ ਉਸ ਉੱਤੇ ਹੈ ਸਹੁੰ ਖਾਵੇ ਤਾਂ ਉਹ ਨੂੰ ਪੂਰੀ ਕਰਨੀ ਪਵੇਗੀ।
ଆରେ ଏପେଙ୍ଗ୍ ଇଞ୍ଜିମାନାଦେର୍, ଇନେର୍ ଗାର୍ଣିତ ପାର୍ମାଣ୍ କିତିସ୍ ହେଦାଂ ଇନାକା ଆକାୟ୍, ମତର୍ ଇମ୍ଣାକାର୍ ତା ଜପି ମାନି ଆକାତ୍ ପାର୍ମାଣ୍ କିନାନ୍, ହେୱାନ୍ ତାକେ ମାନାଦେରା ।
| “و هرکه به مذبح قسم خورد باکی نیست لیکن هرکه به هدیهای که بر آن است قسم خورد، بایدادا کند.” |
| «همچنین میگویید:”قسم به مذبح را میشود شکست، ولی قسم به هدیهٔ روی مذبح را باید حتماً وفا کرد.“ |
Kayi mfunda, muntu pakalirapira pashitalawanda sha kutambikira, shintu ndiri, kumbiti pakalirapira kwa lifupu lyawalituliti pashitalawanda sha kutambikira, kulirapa aku hakumkoli.
O meamen kin kaukila pei saraui, dene sota katepa, a me kaukila mairong, me mi poa dene i me pung,
O meamen kin kaukila pei jaraui, dene jota katepa, a me kaukila mairon, me mi poa dene I me pun,
A kto by przysiągł na ołtarz, nic nie jest; lecz kto by przysiągł na dar, który jest na nim, winien jest.
Twierdzicie też: „Przysięga na ołtarz do niczego nie zobowiązuje. Ale przysięga na dar na ołtarzu jest wiążąca”.
A kto przysięga na ołtarz, to nic nie znaczy, lecz kto przysięga na ofiarę, która jest na nim, jest związany [przysięgą].
Também [dizeis]: “Qualquer um que jurar pelo altar, nada é; mas quem jurar pela oferta que [está] sobre ele, devedor é”.
E aquelle que jurar pelo altar isso nada é; mas aquelle que jurar pela offerta que está sobre o altar é devedor.
E aquele que jurar pelo altar isso nada é; mas aquele que jurar pela oferta que está sobre o altar é devedor.
Também, vocês dizem: ‘Se alguém prometer que [fará] certa coisa e depois pedir que [o altar] afirme o que prometeu, não importa se deixa [de fazer o que prometeu]. Mas se ele pedir que a oferta [que] ele ... colocou no altar afirme o que prometeu, ele precisa fazer o que prometeu’.
Vocês dizem: ‘Se você jurar pelo altar, não precisa cumprir o juramento. Mas, se você jurar pela oferta que está sobre o altar, então, precisa manter o juramento.’
E, 'Quem jurar pelo altar, não é nada; mas quem jurar pelo presente que está nele, é obrigado...'
‘Дакэ журэ чинева пе алтар, ну есте нимик, дар, дакэ журэ пе дарул де пе алтар, есте легат де журэмынтул луй.’
Și: “Oricine se jură pe altar, nu este nimic; dar oricine se jură pe darul care este pe el, este obligat?”
Hei o minori leli mae, ‘Mete ma atahori soꞌu hehelu-fufuliꞌ no susumbaꞌ ingga nendiꞌ mei tutunu-hohotuꞌ mana sia Ume Hule-oꞌe Huuꞌ a, na, atahori nda nenepaꞌaꞌ no hehelu-fufulin naa sa. Te mete ma ana soꞌu hehelu-fufuliꞌ no susumbaꞌ ingga nendi tutunu-hohotuꞌ mana sia mei ata, na, eni feꞌe na nenepaꞌa no hehelu-fufulin naa ena.’
Также: если кто поклянется жертвенником, то ничего, если же кто поклянется даром, который на нем, то повинен.
Wowonti ya lapa apafinjile, hamna ahatu, ila yalapa husadaka yili humwanya yakwe, apinyilwe ni ndopo yakwe.
Mapêna Tukhom mâichâm dêna khomakinsâm chu ite anângna omaka, ania mâichâm chunga neinunpêk dêna khomakinsâm chu anângna aom, nin ti sa ngâi.
anyacca vadatha, yajJavedyAH zapathakaraNAt kimapi na deyaM, kintu taduparisthitasya naivedyasya zapathakaraNAd deyaM|
অন্যচ্চ ৱদথ, যজ্ঞৱেদ্যাঃ শপথকৰণাৎ কিমপি ন দেযং, কিন্তু তদুপৰিস্থিতস্য নৈৱেদ্যস্য শপথকৰণাদ্ দেযং|
অন্যচ্চ ৱদথ, যজ্ঞৱেদ্যাঃ শপথকরণাৎ কিমপি ন দেযং, কিন্তু তদুপরিস্থিতস্য নৈৱেদ্যস্য শপথকরণাদ্ দেযং|
အနျစ္စ ဝဒထ, ယဇ္ဉဝေဒျား ၑပထကရဏာတ် ကိမပိ န ဒေယံ, ကိန္တု တဒုပရိသ္ထိတသျ နဲဝေဒျသျ ၑပထကရဏာဒ် ဒေယံ၊
anyacca vadatha, yajnjavEdyAH zapathakaraNAt kimapi na dEyaM, kintu taduparisthitasya naivEdyasya zapathakaraNAd dEyaM|
अन्यच्च वदथ, यज्ञवेद्याः शपथकरणात् किमपि न देयं, किन्तु तदुपरिस्थितस्य नैवेद्यस्य शपथकरणाद् देयं।
અન્યચ્ચ વદથ, યજ્ઞવેદ્યાઃ શપથકરણાત્ કિમપિ ન દેયં, કિન્તુ તદુપરિસ્થિતસ્ય નૈવેદ્યસ્ય શપથકરણાદ્ દેયં|
anyacca vadatha, yajñavedyāḥ śapathakaraṇāt kimapi na deyaṁ, kintu taduparisthitasya naivedyasya śapathakaraṇād deyaṁ|
anyacca vadatha, yajñavēdyāḥ śapathakaraṇāt kimapi na dēyaṁ, kintu taduparisthitasya naivēdyasya śapathakaraṇād dēyaṁ|
anyachcha vadatha, yaj navedyAH shapathakaraNAt kimapi na deyaM, kintu taduparisthitasya naivedyasya shapathakaraNAd deyaM|
ಅನ್ಯಚ್ಚ ವದಥ, ಯಜ್ಞವೇದ್ಯಾಃ ಶಪಥಕರಣಾತ್ ಕಿಮಪಿ ನ ದೇಯಂ, ಕಿನ್ತು ತದುಪರಿಸ್ಥಿತಸ್ಯ ನೈವೇದ್ಯಸ್ಯ ಶಪಥಕರಣಾದ್ ದೇಯಂ|
អន្យច្ច វទថ, យជ្ញវេទ្យាះ ឝបថករណាត៑ កិមបិ ន ទេយំ, កិន្តុ តទុបរិស្ថិតស្យ នៃវេទ្យស្យ ឝបថករណាទ៑ ទេយំ។
അന്യച്ച വദഥ, യജ്ഞവേദ്യാഃ ശപഥകരണാത് കിമപി ന ദേയം, കിന്തു തദുപരിസ്ഥിതസ്യ നൈവേദ്യസ്യ ശപഥകരണാദ് ദേയം|
ଅନ୍ୟଚ୍ଚ ୱଦଥ, ଯଜ୍ଞୱେଦ୍ୟାଃ ଶପଥକରଣାତ୍ କିମପି ନ ଦେଯଂ, କିନ୍ତୁ ତଦୁପରିସ୍ଥିତସ୍ୟ ନୈୱେଦ୍ୟସ୍ୟ ଶପଥକରଣାଦ୍ ଦେଯଂ|
ਅਨ੍ਯੱਚ ਵਦਥ, ਯਜ੍ਞਵੇਦ੍ਯਾਃ ਸ਼ਪਥਕਰਣਾਤ੍ ਕਿਮਪਿ ਨ ਦੇਯੰ, ਕਿਨ੍ਤੁ ਤਦੁਪਰਿਸ੍ਥਿਤਸ੍ਯ ਨੈਵੇਦ੍ਯਸ੍ਯ ਸ਼ਪਥਕਰਣਾਦ੍ ਦੇਯੰ|
අන්යච්ච වදථ, යඥවේද්යාඃ ශපථකරණාත් කිමපි න දේයං, කින්තු තදුපරිස්ථිතස්ය නෛවේද්යස්ය ශපථකරණාද් දේයං|
அந்யச்ச வத³த², யஜ்ஞவேத்³யா: ஸ²பத²கரணாத் கிமபி ந தே³யம்’, கிந்து தது³பரிஸ்தி²தஸ்ய நைவேத்³யஸ்ய ஸ²பத²கரணாத்³ தே³யம்’|
అన్యచ్చ వదథ, యజ్ఞవేద్యాః శపథకరణాత్ కిమపి న దేయం, కిన్తు తదుపరిస్థితస్య నైవేద్యస్య శపథకరణాద్ దేయం|
อนฺยจฺจ วทถ, ยชฺญเวทฺยา: ศปถกรณาตฺ กิมปิ น เทยํ, กินฺตุ ตทุปริสฺถิตสฺย ไนเวทฺยสฺย ศปถกรณาทฺ เทยํฯ
ཨནྱཙྩ ཝདཐ, ཡཛྙཝེདྱཱཿ ཤཔཐཀརཎཱཏ྄ ཀིམཔི ན དེཡཾ, ཀིནྟུ ཏདུཔརིསྠིཏསྱ ནཻཝེདྱསྱ ཤཔཐཀརཎཱད྄ དེཡཾ།
| اَنْیَچَّ وَدَتھَ، یَجْنَویدْیاح شَپَتھَکَرَناتْ کِمَپِ نَ دییَں، کِنْتُ تَدُپَرِسْتھِتَسْیَ نَیویدْیَسْیَ شَپَتھَکَرَنادْ دییَں۔ |
anyacca vadatha, yaj navedyaa. h "sapathakara. naat kimapi na deya. m, kintu taduparisthitasya naivedyasya "sapathakara. naad deya. m|
И ако се ко куне олтаром ништа је то, а који се куне даром који је на њему крив је
I ako se ko kune oltarom ništa je to, a koji se kune darom koji je na njemu kriv je.
Gape lwa re go ikana ‘Ka Sebeso’ go ka dirololwa, mme go ikana ‘Ka dimpho mo sebesong,’ go a golega.
Uye: Ani nani anopika nearitari, hachisi chinhu; asi ani nani anopika nechipo chiri pamusoro payo, ane ngava.
Uyezve imi munoti, ‘Kana munhu upi zvake akapika nearitari hazvirevi chinhu, asi kana munhu upi zvake akapika nechipo chiri pairi, asungwa nemhiko yake.’
И: иже аще кленется олтарем, ничесоже есть: а иже кленется даром, иже верху его, должен есть.
In: ›Kdorkoli bo prisegel pri oltarju, ni to nič; toda kdorkoli prisega pri daru, ki je na njem, je kriv.‹
In; Če priseže kdo pri oltarji, to ni nič; če pa priseže kdo pri daru, ki je na njem, kriv je.
Kayi mukute kwambeti, Muntu alumbileti, panteme ya milumbo, ciliya mulandu, Nsombi na ulumbileti, pa cishikubengwa panteme, uyo welela kusunga kulumbila kwakendi.
Oo weliba waxaad leedihiin, Ku alla kii meesha allabariga ku dhaarta waxba ma aha, laakiin ku alla kii ku dhaarta hadiyadda dul saaran, wuxuu ku dhaartay waa lagu leeyahay.
Y: Cualquiera que jurare por el altar, es nada; mas cualquiera que jurare por el presente que está sobre él, deudor es.
Ustedes dicen: ‘si juras sobre el altar, no tiene importancia, pero si juras sobre el sacrificio que está sobre el altar, entonces debes cumplir tu juramento’.
Y el que jura por el altar, no es nada; pero el que jura por la ofrenda que está sobre él, está obligado.
También dicen: Todo el que jure por el altar, no es deudor. Pero es deudor el que jure por la ofrenda que está sobre él.
Y: “Quien jura por el altar, nada importa; mas quien jura por la ofrenda que está sobre él, queda obligado”.
Y, cualquiera que jurare por el altar, es nada; mas cualquiera que jurare por el presente que está sobre él, deudor es.
Y: Cualquiera que jurare por el altar, es nada; mas cualquiera que jurare por el presente que está sobre él, deudor es.
Y: Cualquiera que jurare por el altar, es nada; mas cualquiera que jurare por el Presente que [está] sobre él, deudor es.
Y cualquiera que hiciere un juramento junto al altar, no es nada; pero quien hace un juramento por la ofrenda que está sobre él, es deudor.
Na, yeyote aapaye kwa madhabahu, si kitu. Bali anayeapa kwa sadaka iliyo juu yake, amefungwa na kiapo chake.
Tena mwasema ati mtu akiapa kwa madhabahu si kitu; lakini akiapa kwa zawadi iliyowekwa juu ya madhabahu, kiapo hicho humshika.
Pia mnasema, ‘Mtu akiapa kwa madhabahu, si kitu; lakini mtu akiapa kwa sadaka iliyo juu ya madhabahu, amefungwa kwa kiapo chake’
Så ock: 'Om någon svär vid altaret, så betyder det intet; men om någon svär vid offergåvan som ligger därpå, då är han bunden av sin ed.'
Och hvilken som svär vid altaret, det är intet; men den der svär vid offret, som deruppå är, han är saker.
Så ock: 'Om någon svär vid altaret, så betyder det intet; men om någon svär vid offergåvan som ligger därpå, då är han bunden av sin ed.'
At, kung ipanumpa ninoman ang dambana, ay walang anoman; datapuwa't kung ipanumpa ninoman ang handog na nasa ibabaw nito, ay nagkakautang nga siya.
At, 'Kung ipanumpa ninuman ang altar, balewala lang iyon. Subalit kung ipanumpa ninuman ang handog na nasa altar, nakagapos siya sa kaniyang panunumpa.'
Nonu vbvka tamsardu, ‘Yvvnyi gonv Pwknvyarnvnaam lo amin bvnglwkla milv dunv, hv milvvnam gv anyung kaama; vbvritola nw amin go bvnglwkla milv dubolo hv milv namgv anyung doodunv.’
மேலும், எவனாவது பலிபீடத்தின்பேரில் சத்தியம்செய்தால் அதினால் ஒன்றுமில்லையென்றும், எவனாவது அதின்மேல் இருக்கிற காணிக்கையின்பேரில் சத்தியம்செய்தால், அவன் கடனாளியென்றும் சொல்லுகிறீர்கள்.
மேலும் நீங்கள், ‘யாராவது பலிபீடத்தைக் கொண்டு சத்தியம் செய்தால், அது பரவாயில்லை; ஆனால் யாராவது பலிபீடத்தின் மேலுள்ள காணிக்கையின் பேரில் சத்தியம் பண்ணினால், அவர்கள் அதைச் செலுத்தியே ஆகவேண்டும்’ என்கிறீர்கள்.
అలాగే ‘బలిపీఠం తోడు అని ఒట్టు వేస్తే పరవాలేదు గాని, దానిపై ఉన్న అర్పణ తోడు అని ఒట్టు వేస్తే మాత్రం దానికి కట్టుబడి ఉండాలి’ అని మీరు చెబుతారు.
Pea, ‘Ko ia ʻe fuakava ʻaki ʻae ʻesifeilaulau, ko e meʻa noa pē: ka ko ia ʻoku fuakava ki he meʻa foaki ʻoku tuku ai, ʻe maʻu pe ia.’
Yine diyorsunuz ki, ‘Sunak üzerine ant içenin andı sayılmaz, ama sunaktaki adağın üzerine ant içen, andını yerine getirmek zorundadır.’
Na moka se, ‘Sɛ obi ka afɔremuka no ntam a, ɛnyɛ hwee. Na mmom, sɛ ɔka ayɛyɛde a egu afɔremuka no so ntam de a, ɛkyekye onii! no’
Na moka sɛ, ‘Sɛ obi ka afɔrebukyia no ntam a, ɛnyɛ hwee. Na mmom, sɛ ɔka ayɛyɛdeɛ a ɛgu afɔrebukyia no so ntam deɛ a, ɛkyekyere onii no’
І [ще ви кажете]: хто клянеться жертовником, це нічого не значить, а якщо клянеться даром, що на ньому, то він зв’язаний присягою.
І: „Коли хто поклянеться же́ртівником, — то нічого, а хто поклянеться жертвою, що на нім, то він винуватий“.
І: Хто клясти меть ся жертівнею, нічого, хто ж покленеть ся даром, що на нїм, винуватий.
फिर कहते हो ‘अगर कोई क़ुर्बानगाह की क़सम खाए तो कुछ बात नहीं; लेकिन जो नज़्र उस पर चढ़ी हो अगर उसकी क़सम खाए तो उसका पाबन्द होगा।’
| سىلەر يەنە: «ھەركىم قۇربانگاھ بىلەن قەسەم قىلسا، ھېچنېمىسى يوق، بىراق قۇربانگاھ ئۈستىدىكى ھەدىيەنى تىلغا ئېلىپ قەسەم قىلغانلار قەسىمىدە تۇرۇشقا قەرزدار بولىدۇ» دەيسىلەر. |
Силәр йәнә: «Һәр ким қурбангаһ билән қәсәм қилса, һеч немиси йоқ, бирақ қурбангаһ үстидики һәдийәни тилға елип қәсәм қилғанлар қәсимидә турушқа қәриздар болиду» дәйсиләр.
Siler yene: «Herkim qurban’gah bilen qesem qilsa, héchnémisi yoq, biraq qurban’gah üstidiki hediyeni tilgha élip qesem qilghanlar qesimide turushqa qerzdar bolidu» deysiler.
Silǝr yǝnǝ: «Ⱨǝrkim ⱪurbangaⱨ bilǝn ⱪǝsǝm ⱪilsa, ⱨeqnemisi yoⱪ, biraⱪ ⱪurbangaⱨ üstidiki ⱨǝdiyǝni tilƣa elip ⱪǝsǝm ⱪilƣanlar ⱪǝsimidǝ turuxⱪa ⱪǝrzdar bolidu» dǝysilǝr.
Lại các ngươi nói rằng: Nếu người nào chỉ bàn thờ mà thề, thì không can chi; song chỉ của lễ trên bàn thờ mà thề, thì phải mắc lời thề ấy.
Lại các ngươi nói rằng: Nếu người nào chỉ bàn thờ mà thề, thì không can chi; song chỉ của lễ trên bàn thờ mà thề, thì phải mắc lời thề ấy.
Các ông còn dạy lời thề ‘trước bàn thờ’ không quan trọng, nhưng ai thề trước ‘lễ vật trên bàn thờ’ mới phải giữ lời thề.
Kange muvulanisia avaanhu mwiti, Umuunhu angajiighe vwimila ikitekelelo nalutalamu. Looli angajiighe vwimila ilitekelo lino vavikile pa kitekelelo ujuo ilondua kuvomba ndavule ajighile.
Lueti tuba diaka: enati mutu levidi ndefi va “diziku dimyokolongo bibulu bitambuku kuidi Nzambi”, diodi disi kuandi diambu ko; vayi enati levidi ndefi mu “dikaba diodi didi va diziku” buna kafueti dukisa ndefi andi.
Àti pé, ẹnikẹ́ni tó bá fi pẹpẹ búra, kò jámọ́ nǹkan, ṣùgbọ́n bí ẹnikẹ́ni tí ó ba fi ẹ̀bùn tí ó wà lórí rẹ̀ búra, ó di ajigbèsè.
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