或有人造次啟口發誓許願、或善或惡、無論何誓、先不知、後乃知、致獲愆尤、

或是有人嘴里冒失发誓，要行恶，要行善，无论人在什么事上冒失发誓，他却不知道，一知道了就要在这其中的一件上有了罪。

若有人随口发誓，或出于恶意，或出于善意，这人无论在什么事上随意发誓，虽不察觉，但一知道，就在这其中的一件事上有罪了。

若有人随口发誓，或出于恶意，或出于善意，这人无论在什么事上随意发誓，虽不察觉，但一知道，就在这其中的一件事上有罪了。

如果有人草率起誓，不论出于善意还是恶意，即使当初没有察觉，后来才意识到，也是有罪的。

或有人嘴唇轻率发誓，无论是出于恶意或是出于好意，他没有留意起了什么誓；他一知道，就有罪了。

或是有人嘴裏冒失發誓，要行惡，要行善，無論人在甚麼事上冒失發誓，他卻不知道，一知道了就要在這其中的一件上有了罪。

若有人隨口發誓，或出於惡意，或出於善意，這人無論在甚麼事上隨意發誓，雖不察覺，但一知道，就在這其中的一件事上有罪了。

若有人隨口發誓，或出於惡意，或出於善意，這人無論在甚麼事上隨意發誓，雖不察覺，但一知道，就在這其中的一件事上有罪了。

如果有人草率起誓，不論出於善意還是惡意，即使當初沒有察覺，後來才意識到，也是有罪的。

或有人嘴唇輕率發誓，無論是出於惡意或是出於好意，他沒有留意起了甚麼誓；他一知道，就有罪了。

或是有人嘴裏冒失起誓、要作惡或行善，無論那人所冒失起誓的是甚麼，他都茫然不知；一知道了，他就在這些事的一件上有了罪責。

如人造次發誓、行善行惡、而不自知、無論所誓何若、迨及知之、則為有罪、

如人不知、而造次發誓、或善或惡、則無論其所誓何若、迨及知之、必以為過、

or if anyone thoughtlessly takes an oath to do anything, whether good or evil( in any matter one might carelessly swear about) even though they are unaware of it, but then they learn of it and realize their guilt—

Or suppose someone makes a promise to do something without thinking it through. It does not matter what they promised. It does not matter whether they made the promise without thinking about it carefully. And suppose they are not aware that they did not think it through. When they find out about it, they will be guilty.

or if anyone utters with his lips a rash oath to do evil or to do good, any sort of rash oath that people swear, and it is hidden from him, when he comes to know it, and he realizes his guilt in any of these;

“ Or suppose you make a foolish vow of any kind, whether its purpose is for good or for bad. When you realize its foolishness, you must admit your guilt.

Or if someone swears rashly to do what is good or evil— concerning anything a person may speak rashly in an oath— without being aware of it, but later recognizes it, he incurs guilt in such an instance.

Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter people speak thoughtlessly with an oath, and it is hidden from him, and then he comes to know it, he will be guilty of one of these things.

‘ Or if a person swears, speaking thoughtlessly with his lips to do evil or to do good, whatever it is that a man may pronounce by an oath, and he is unaware of it— when he realizes it, then he shall be guilty in any of these matters.

Or if any one swear rashly with his lips to do evil, or to do good, whatsoever it be that a man shall utter rashly with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these things.

Or if someone swears rashly to do what is good or evil— concerning anything a person may speak rashly in an oath— without being aware of it, but later recognizes it, he incurs guilt in such an instance.

Or if a soul swear, pronouncing with[ his] lips to do evil, or to do good, whatsoever[ it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth[ of it], then he shall be guilty in one of these.

or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths–

“‘ Or if anyone swears rashly with his lips to do evil or to do good— whatever it is that a man might utter rashly with an oath, and it is hidden from him— when he knows of it, then he will be guilty of one of these.

則我攻亞捫人後、安然旋歸時、凡出我家門迓我者必歸主、我必獻為火焚祭、

又誓曰、凡爾所求、即我國之半、我亦予爾、

凡屬拿八者、我若留一男男原文作溺於墻者下同存至明晨、願天主從重罰我、或作凡屬拿八者不留一男存至明晨願天主亦如此降罰於我敵

及旦、有猶太人共謀、誓曰、不殺保羅、必不飲食、

夫聞時若禁、則為廢其所許之願、出言所立之戒、或作則所許之願出言所立之戒俱廢主必赦之、

掃羅向民發誓曰、凡不俟我向敵盡報斯仇、不待暮而先食者、願其見詛、是日以色列人未嘗食物、遂甚困憊、眾民至林間、見地有蜜、民既入林、見蜜流於地、因畏誓言、無人敢以手取之入口、約拿單未聞其父向民所誓者、手執杖、以杖頭濡蜜、回手入於口、目即明矣、民中一人謂之曰、爾父曾向民發誓曰、凡今日食物物原文作餅者、願其見詛、因此民俱困憊、

其所遺留者、我儕當何為使之得妻乎、因我曾指主而誓、不以女妻便雅憫人、

王曰、我今日若不斬沙法子以利沙之首、原文作我今日若容沙法子以利沙之首仍在其體上則願天主從重罰我、

彼立約立約原文作施手以成約之後、輕誓背約、既行此諸事、必不得免難、主天主曰、我指己永生而誓、彼所輕之誓、即向我而發、所背之約、即與我而立、我必加報其身、身原文作首

王憂、奈已發誓、又因同席者在、乃命予之、

女許願出言立戒後適人、

於是約書亞與之議和立約、以存其生、會眾牧伯亦與彼立誓、

二人對曰、爾若不洩我此事、則我以己命代爾、迨主以斯地賜我民時、我必待爾以仁慈誠實、

今爾當為我指主而誓、不絕我嗣、不滅我名於我父之家、大衛為掃羅誓焉、掃羅遂歸、大衛與從者上入山寨、

彼向主發誓、向雅各全能之主許願、曰、我必不入我之室、必不登我之床、必不閉目寢睡、亦不合睫安眠、直待為主覓得聖所、為雅各全能之主覓得居處、

王矜恤掃羅孫約拿單子米非波設、因昔與掃羅子約拿單指主發誓立盟、

爾告以色列人云、人若以人許願、則當估其價以歸主、自二十歲至六十歲者、循聖所之權衡、男估其價為五十舍客勒、女估其價為三十舍客勒、自五歲至二十歲者、男估其價為二十舍客勒、女則十舍客勒、自一月至五歲者、男估其價為五舍客勒、女估其價為三舍客勒、自六十歲以上者、男估其價為十五舍客勒、女則十舍客勒、倘許願者貧乏、不能如所估之價以償、則以所許之人、攜至祭司前估之、祭司視許願者之力而估其價、若所許者、為可獻於主之牲畜、則凡許於主者、悉以為聖、不可更之、毋以美易惡、毋以惡易美、若以牲易牲、則所許者與所易者俱為聖、若所許者為不潔之畜、不可獻於主為祭者、則牽畜至祭司前、祭司視畜之美惡而估其價、即依祭司所估者為定、如欲贖之、當於所估之價外、加五分之一、若人以宅區別為聖獻於主、則祭司視宅之美惡而估其價、即依祭司所估者為定、如別宅為聖者、欲贖其宅、當於估價之外、加五分之一、宅仍歸己、若祖遺之田畝、區別為聖獻於主、則當視可播種之多寡而估其價、可播大麥種一賀梅珥、約一石估價五十舍客勒、人如在禧年別田為聖、則以所估之價為定、如在禧年後別田為聖、則祭司減自禧年已過之年數、復推算至禧年、尚有年幾何、依年數核銀、或作祭司視至禧年尚餘年幾何即依年數核銀而按已過之年數以減所估之田價如別田為聖者、欲贖其田、當在估價外加五分之一、田仍歸己、如不贖田、或祭司轉鬻於他人、則不可復贖、禧年既屆、其田出自購者之手時、則歸於主為聖田、與永獻之田無異、即歸於祭司為業、如所別為聖獻主之田、不係祖遺之業、乃購於人者、則祭司為之核計至禧年田價值銀若干、是日即將所估之價銀獻於主、區別為聖、禧年既屆、田仍歸於鬻者、即業之原主、凡爾所估之價、必循聖所之權衡、二十季拉為一舍客勒、惟畜之首生者、無論牛羊、本歸於主、無庸再別為聖、若為不潔之畜、則依所估之價贖之、又加五分之一、如不贖、則視所估之價以鬻之、惟人所永獻於主者、無論人畜田業、悉不得鬻、亦不得贖、凡永獻者、乃至聖歸於主、凡人所永獻者、毋贖當宰、凡土產、無論田產之穀、樹結之果、必輸十分之一、歸於主為聖、如人欲贖所應輸之什一、當於什一之外、加五分之一、凡牛群羊群應數之、每第十受印記、歸主為聖、毋較美惡、亦毋更易、如或更易、則所數與所易者俱為聖、不得復贖、此乃主於西乃山、命摩西諭以色列人之誡命、

但我儕不可以女妻便雅憫人、因以色列人曾誓曰、以女妻便雅憫人者、必受咒詛、

如爾今日以誠以義待耶路巴力與其家、則爾可因亞比米勒而樂、亞比米勒亦可因爾而樂、

許願曰、萬有之主、如垂顧婢之苦、念婢不忘、賜婢生男、則必使之歸主、至於畢生、薙髮之刀、不加其首、

遂發誓許以所求者必賜之、

慮多夢幻生、言多愚詞愚詞原文作愚者之聲出、爾於天主前許願、償之勿緩、蓋天主不悅愚人、所許之願必償、許願不償、寧勿許願、勿信口而言、使身陷於罪、勿於使者使者即祭司前云、所言誤也、恐天主因爾之言言原文作聲震怒、敗爾手所作者、夢多虛幻必多、言多亦若是、惟當敬畏天主、○