קונם יין עד שתחשך – for such is the manner of language of human beings, for when they say, “today,” they want to say until the completion of the day.

שבת זו – he would stand in the middle of the week, and say, “this week is forbidden” – for the entire week.

והשבת לשעבר – and he is also prohibited on the sabbath day, for it is in the category of the week that past.

חודש זה אסור בכל החודש – if he is standing in the middle of the month and said, “this month,” he forbidden until the completion of the month, and the day of Rosh Hodesh of the month ahead, but it is permitted on the day of Rosh Hodesh because it is counted with the next month, and even if Rosh Hodesh is on the thirtieth [day] of the previous month. And similarly, this year, if he stood in the middle of the year and stated, “this year,” it is forbidden until the completion of the year, but it is permitted on Rosh Hashanah which is counted with the year that will come in the future.

שבוע זה – he was standing in the middle of the Shmittah year and stated, “this seven-year cycle,” he is forbidden until the completion of the Shmittah, and the seventh year is included within the Shmittah year that had passed.

אם אמר יום אחד, שבת אחת, חודש אחד, שנה אחת, שבוע אחד אסור מיום ליום – if he is standing in the middle of the day and states “one day” he is forbidden until the morrow at this time. And similarly, if he is standing in the eighth [day] of the month and stated, “[KONAM] this month is upon me,” he is forbidden until the eighth [day] of the next month. And similarly, for a year. And similarly, in the Shmittah year. And similarly, if he said, “KONAM that wine is forbidden upon me for an unspecified day, or week, or month, or unspecified year, even though he did not say “one day,” “one week,” “one month,” the law is the time of twenty-four astronomical hours. But one who says “KONAM that wine [will be forbidden] upon me today,” even though he is permitted when it it gets dark, he requires a request made to a Sage [to be released from his vow], as a decree that when he stated “today,” lest he (i.e., the Sage) come [to release him from his vow], when he stated, an unspecified day, that he switched/exchanged between “the day” to “today,” or between this week to an unspecified week. And similarly, for all of them.

עד הפסל אסור עד שיגיע – that in the language of human beings, up to but not including.

עד שיהא, אסור עד שיצא – that implies all the time which is the present.

עד לפני הפסח ר"מ אומר אסור עד שיגיע (see also Talmud Kiddushin 65a for an alternative reading in this dispute between Rabbi Meir and Rabbi Yossi)- for a person does not inject himself into a doubt, and matter that is ascertained to call “prior to Passover” is stated, and which is until it (i.e., Passover) arrives. But Rabbi Yossi holds that a person does inject himself into a doubt to prohibit all that he is able to have doubts about. And the Halakha is according to Rabbi Yossi.

עד הקציר – of wheat and barley.

עד הבציר – of grapes.

עד המסיק – of olives.

אינו אסור עד שיגיע – for since the harvesting season [of wheat and barley), and vintage season [of grapes] do not have a fixed time, as will be explained further on, it does not make a difference if he said, עד שיהא/until it will be or whether he saidעד שיגיע /until it comes, it is not prohibited until it comes, for everything whose time is not determined, it is not the intention of the person making a vow to inject himself into a prohibition of time that is not known to him, and therefore, we state that surely, it states “until it arrives/comes.”

עד הקיץ עד יה הקיץ – whether he said “until the summer,” or whether he said “until it will be the summer,” he is not prohibited other than until people begin to bring in the basket containing chosen fruits designated for use, meaning to say, they cut many figs and bring them in with baskets.

עד שיקפלו המקצועות – (up to the time when they lay figs in layers; alternatively, when they fold up the knives to store them away) - the matting that they dry the figs on them, after they have dried they fold up the matting and set them aside until the next year.

הכל לפי מקום נדרו – if the majority of the grain of the place is wheat, until the harvesting of wheat. But if [the majority of the grain] is barley, until the harvesting of the barley. And similarly, if he was in the mountain at the time of the vow, until the time of the harvesting [of wheat/barley] and the vintage [of grapes] on the mountain. And if he is in the valley, until the time of the harvesting and vintage of the valley arrives.

עד הגשמים עד שיהיו גשמים – in which expression from these two phraseologies that he expressed from his lips, he is permitted since when the rains begin to fall in the second rainfall/fructification which is, in a late year, on Rosh Hodesh Kislev. Therefore, one who takes a vow “until the rains [come]” is prohibited until Rosh Hodesh Kislev, unless it (i.e., rain) fell at the beginning of their time which is in an early year on the seventeenth of Heshvan, and in an average year on the twenty-third of it (i.e., Heshvan). And such is the Halakah. But not according to Rabban Shimon ben Gamaliel who states until the time arrives for the rainfall/fructification.

ר"י ומר עד שיעבור הפסח – and the Halakha is according to Rabbi Yehuda.

לליל הצום – the night of the fast of [Yom] Kippur, for it is a Mitzvah to increase the meal on the eve of the fast of [Yom] Kippur.

קומם שום שאיני טועם וכו' – that Ezra established that they should eat garlic on Friday nights because it increases the semen (see Tractate Nedarim, Chapter 3, Mishnah 10). But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi his son, but as we stated above in our Mishnah (see Tractate Nedarim, Chapter 8, Mishnah 3), “everything whose time is fixed, he stated, until it arrives, it is forbidden until it arrives; “until it will be,” it is forbidden until after it has passed.

זהו כבודי – that I will support my child from my own [possessions].

מסרבין בו לשאת את בת אחותו – they were urging hin that he should marry the daughter of his sister because she is his age and we state [Tractate Yevamot 62b] that a person who marries the daughter of his sister, upon him Scripture states (Isaiah 58:7.9): “And not to ignore your own kin…Then when you call, the LORD will answer.”

שלא נתכוין זה אלא לשם אכילה ושתיה – But however,also eating and drinking are permitted, for since he did not state from his mouth “eating and drinking” and wih vows, we require that he issue it from his lips, as it is written (Numbers 30:3): “he must carry out all that has crossed his lips (i.e., literally, come out of his mouth),” and it is not similar to the first clause [of the Mishnah], for marriage is included within the benefits that he has.