Português
...mos, para que não haja lugar à obstinação. Mas valham os sábados invertidos. Portanto [σάββατον δευτερόπρωτον] "sábado segundo-primeiro", não porque [δεύτερον πρῶτον] "segundo primeiro", mas porque [ἀπὸ τῆς δευτέρας πρῶτον] "primeiro a partir do segundo (dia)". Pois [ἀπὸ τῆς δευτέρας τοῦ Πάσχα] "a partir do segundo dia da Páscoa" começava o cômputo [τῆς πεντηκοστῆς] "de Pentecostes". Os hebreus ainda hoje chamam [שַׁבָּת רִאשׁוֹן מִמָּחֳרַת] "sábado primeiro após", [σάββατον πρῶτον ἀπὸ τῆς δευτέρας] "sábado primeiro a partir do segundo": isto é, o Sábado que é o primeiro a contar de 16 de Nisan, que é [δευτέρα τοῦ Πάσχα] "o segundo dia da Páscoa". Interpretação verdadeira e correta, sem nenhuma inversão. Sobre a quinta Páscoa eu não teria acrescentado palavra, se, enquanto comentava estas coisas, não tivesse topado com Comentários de alguns que pretendem que Cristo sofreu na própria solenidade da Páscoa, 15 de Nisan, na sexta-feira, ou seja, na parasceve do Sábado. Embora a autoridade dos Evangelistas, a própria razão, a doutrina do antigo ano judaico e, enfim, tudo milite contra eles, ainda assim preferem que os próprios Evangelistas cedam a mudar sua opinião. A causa da obstinação são as palavras dos Evangelistas: [ἦν δὲ ἡ πρώτη τῶν ἀζύμων] "era o primeiro dia dos ázimos". Objeta-se contra isso: [ἦν δὲ παρασκευὴ τοῦ Πάσχα] "era a parasceve da Páscoa" (João 19,14). Aqui procuram um refúgio miserável e, com mendaz empenho, desviam o golpe. Dizem que [παρασκευὴ] "parasceve" só se diz do Sábado. Homens perspicazes! Por que então se diz [παρασκευὴ τοῦ Πάσχα] "parasceve da Páscoa", senão [πρὸς διαστολήν] "por distinção", como se também houvesse [παρασκευὴ] "parasceve" de outra coisa, além da da Páscoa? O que, de fato, é verdadeiro. Pois [παρασκευὴ] "parasceve" é o gênero, cujas espécies são [προσάββατον, καὶ προεόρτιον] "pré-sábado e pré-festa". Ambas, para os hebreus, em uma só palavra, é [עֵרוּב] "erub". Assim [עֵרוּב שַׁבָּת] "erub do sábado" é [παρασκευὴ τοῦ σαββάτου] "parasceve do sábado", ou se diz [προεόρτιον] "pré-festa", [πρὸς διαστολήν] "por distinção", por haver outras [παρασκευαί] "parasceves" ou [προεόρτια] "pré-festas", que recebem seu nome das respectivas festas. [עֵרוּב פֶּסַח] "erub de Pessach" é [παρασκευὴ τοῦ Πάσχα, προεόρτιον τοῦ Πάσχα] "parasceve da Páscoa, pré-festa da Páscoa". [עֵרוּב שָׁבוּעוֹת] "erub de Shavuot" é [παρασκευὴ τῶν ἑβδομάδων, προεόρτιον τῆς Πεντηκοστῆς] "parasceve das semanas, pré-festa de Pentecostes". Portanto, àquela parasceve em que Cristo padeceu, aconteceu ser, por costume, [προσάββατον] "pré-sábado", isto é, [παρασκευὴ τοῦ σαββάτου] "parasceve do sábado"; e, por acaso, [προεόρτιον] "pré-festa", isto é, [παρασκευὴ τοῦ Πάσχα] "parasceve da Páscoa". Pois aquele sábado era [ἡ ἑορτὴ τῶν Ἀζύμων] "a festa dos Ázimos", razão pela qual o Evangelista o chama [μεγάλη ἡμέρα] "grande dia": [ἦν γὰρ μεγάλη ἡμέρα τοῦ σαββάτου ἐκείνου] "pois era grande dia aquele sábado". O que também foi dito [πρὸς διαστολήν] "por distinção", como se houvesse certo [σαββάτου ἡμέρα] "dia de sábado" que não seja [μεγάλη] "grande". Pois o que em hebraico se diz [חַג] "chag", isto é, Solene, os judeus em grego, e o Apóstolo, chamam [μεγάλην ἡμέραν] "grande dia". Daí [κατ' ἐξοχὴν] "por excelência" ou [ἀντονομαστικῶς] "por antonomásia" chama-se a solenidade [Σκηνοπηγίας] "da Tendas" [μεγάλη ἡμέρα] "grande dia", como acima citamos de [τοῦ περιόδου Πέτρου] "do Périodos de Pedro", naturalmente a exemplo dos judeus e samaritanos, que chamam a [τὴν Σκηνοπηγίαν] "Festa das Tendas" de [חַג] "chag" [ἀντονομαστικῶς] "por antonomásia". Três, porém, são propriamente chamadas em hebraico [חַגִּים] "chagim", ou ainda [רְגָלִים] "regalim", as quais também em grego chamaram [μεγάλας ἡμέρας] "grandes dias": 15 de Nisan, isto é, [ἑορτὴ τῶν Ἀζύμων] "festa dos Ázimos", até 21 de Nisan; 6 de Sivan, isto é, [Πεντηκοστή] "Pentecostes"; 15 de Tisri, isto é, [Σκηνοπηγία] "Festa das Tendas", até 22 de Tisri. Acron, por certo, naquela passagem — hodie tricesima sabbata "hoje são os trigésimos sábados" — naquele escólio, diz que se referem às Neomênias: porque pelos Sábados os judeus [números] lunares...
English
...we are, so that there may be no room for obstinacy. But let the inverted Sabbaths stand. Therefore [σάββατον δευτερόπρωτον] "second-first Sabbath"—not as though "second-first" [δεύτερον πρῶτον], but because [ἀπὸ τῆς δευτέρας πρῶτον] "the first counting from the second (day)." For it was [ἀπὸ τῆς δευτέρας τοῦ Πάσχα] "from the second day of Passover" that the reckoning [τῆς πεντηκοστῆς] "of Pentecost" began. The Hebrews even today call it [שַׁבָּת רִאשׁוֹן מִמָּחֳרַת], [σάββατον πρῶτον ἀπὸ τῆς δευτέρας] "the first Sabbath from the second (day)": that is, the Sabbath which is the first counting from 16 Nisan, which is [δευτέρα τοῦ Πάσχα] "the second day of Passover." A true and correct interpretation, without any inversion. Concerning the fifth Passover I would not have added a word, had I not, while commenting on these matters, stumbled upon the Commentaries of certain men who claim that Christ suffered on the solemn day of Passover itself, 15 Nisan, on Friday, namely the preparation of the Sabbath. Although the authority of the Evangelists, reason itself, the doctrine of the old Jewish year, indeed everything, argues against them, still they will sooner make the Evangelists themselves yield than change their own opinion. The cause of their stubbornness is the Evangelists' words: [ἦν δὲ ἡ πρώτη τῶν ἀζύμων] "it was the first day of Unleavened Bread." Against this it is objected: [ἦν δὲ παρασκευὴ τοῦ Πάσχα] "it was the preparation of the Passover" (John 19:14). Here they seek a wretched hiding-place, and with brazen falsehood deflect the blow. They say that [παρασκευὴ] "preparation" is only used of the Sabbath. Clever men! Why then does it say [παρασκευὴ τοῦ Πάσχα] "preparation of the Passover," unless [πρὸς διαστολήν] "for the sake of distinction," as if there were also a [παρασκευὴ] "preparation" of something else besides the Passover? which indeed is true. For [παρασκευὴ] "preparation" is the genus, whose species are [προσάββατον καὶ προεόρτιον] "pre-Sabbath and pre-festival." Both are in Hebrew a single word: [עֵרוּב] "erub." Thus [עֵרוּב שַׁבָּת] "erub of the Sabbath" is called [παρασκευὴ τοῦ σαββάτου] "preparation of the Sabbath," or [προεόρτιον] "pre-festival," [πρὸς διαστολήν] "for distinction," because there are other [παρασκευαί] "preparations" or [προεόρτια] "pre-festivals" which take their name from their respective feasts. [עֵרוּב פֶּסַח] "erub of Pesach" is [παρασκευὴ τοῦ Πάσχα, προεόρτιον τοῦ Πάσχα] "preparation of Passover, pre-festival of Passover." [עֵרוּב שָׁבוּעוֹת] "erub of Shavuot" is [παρασκευὴ τῶν ἑβδομάδων, προεόρτιον τῆς Πεντηκοστῆς] "preparation of the Weeks, pre-festival of Pentecost." Therefore to that preparation on which Christ suffered it happened both that by custom it was [προσάββατον] "pre-Sabbath," that is [παρασκευὴ τοῦ σαββάτου] "preparation of the Sabbath," and that by chance it was [προεόρτιον] "pre-festival," that is [παρασκευὴ τοῦ Πάσχα] "preparation of the Passover." For that Sabbath was [ἡ ἑορτὴ τῶν Ἀζύμων] "the feast of Unleavened Bread," and for that reason is called [μεγάλη ἡμέρα] "great day" by the Evangelist: [ἦν γὰρ μεγάλη ἡμέρα τοῦ σαββάτου ἐκείνου] "for great was the day of that Sabbath." This too was said [πρὸς διαστολήν] "for distinction," as though there were some [σαββάτου ἡμέρα] "Sabbath day" which is not [μεγάλη] "great." For what in Hebrew is called [חַג] "chag," that is, Solemn, the Jews in Greek, and the Apostle, call [μεγάλην ἡμέραν] "great day." Whence [κατ' ἐξοχὴν] "par excellence," or [ἀντονομαστικῶς] "by antonomasia," the solemnity [Σκηνοπηγίας] "of Tabernacles" is called [μεγάλη ἡμέρα] "great day," as we cited above from [τοῦ περιόδου Πέτρου] "the Periodos of Peter," evidently following the example of the Jews and Samaritans, who call [τὴν Σκηνοπηγίαν] "the Feast of Tabernacles" [חַג] "chag" [ἀντονομαστικῶς] "by antonomasia." Three, however, are properly called in Hebrew [חַגִּים] "chagim," otherwise [רְגָלִים] "regalim," which in Greek they likewise called [μεγάλας ἡμέρας] "great days": 15 Nisan, that is, [ἑορτὴ τῶν Ἀζύμων] "feast of Unleavened Bread," together with 21 Nisan; 6 Sivan, that is, [Πεντηκοστή] "Pentecost"; 15 Tisri, that is, [Σκηνοπηγία] "Tabernacles," together with 22 Tisri. Acron indeed, on that passage — hodie tricesima sabbata "today are the thirtieth sabbaths" — in that scholium, says that they mean Neomenias: because by "Sabbaths" the Jews [reckon] lunar numbers...
Latim (transcrito)
mus, ut locus non sit pertinaciae. Sed valeant Sabbata praepostera. Igitur σάββατον δευτερόπρωτον, non quod δεύτερον πρῶτον, sed quod ἀπὸ τῆς δευτέρας πρῶτον. Nam ἀπὸ τῆς δευτέρας τοῦ Πάσχα inibat computus τῆς πεντηκοστῆς. Hebraei etiam hodie vocant שַׁבָּת רִאשׁוֹן מִמָּחֳרַת σάββατον πρῶτον ἀπὸ τῆς δευτέρας: id est, Sabbatum, quod est primum a XVI Nisan, quae est δευτέρα τοῦ Πάσχα. Vera, et recta interpretatio sine ulla praeposteritate. De quinto Paschate verbum non addidissem, nisi cum haec commentarer, incidissem in Commentarios quorundam, qui Christum passum volunt ipso solenni Paschatis, XV Nisan, feria sexta, nempe parasceue Sabbati. Quamvis auctoritas Euangelistarum, ratio ipsa, doctrina veteris anni Iudaici, omnia denique contra illos faciant, tamen potius etiam Euangelistas ipsos valere iubebunt, quam ut sententiam mutent. Caussa pertinaciae verba Euangelistarum, ἦν δὲ ἡ πρώτη τῶν ἀζύμων. Contra obiicitur: ἦν δὲ παρασκευὴ τοῦ Πάσχα. Iohan. XIX, 14. Hic miseram latebram quaerunt, et strenuo mendacio ictum declinant. Aiunt παρασκευὴν tantum dici de Sabbato. Acuti homines! Quare dicit παρασκευὴ τοῦ Πάσχα, nisi πρὸς διαστολήν, quasi et sit παρασκευὴ alius rei, quam τοῦ Πάσχα? quod quidem verum est. Nam παρασκευὴ est genus, cuius species προσάββατον, καὶ προεόρτιον. Utrumque uno verbo Hebraeis est עֵרוּב. Itaque עֵרוּב שַׁבָּת παρασκευὴ τοῦ σαββάτου, sive προεόρτιον dicitur, πρὸς διαστολήν, quod sint aliae παρασκευαί, sive προεόρτια, quae a festis suis appellationem sortiuntur. עֵרוּב פֶּסַח παρασκευὴ τοῦ Πάσχα, προεόρτιον τοῦ Πάσχα. עֵרוּב שָׁבוּעוֹת παρασκευὴ τῶν ἑβδομάδων, προεόρτιον τῆς Πεντηκοστῆς. Itaque ei parasceuae, in qua Christus passus, accidit tum ut ex consuetudine esset προσάββατον, id est, παρασκευὴ τοῦ σαββάτου: tum, ut casu προεόρτιον, id est, παρασκευὴ τοῦ Πάσχα. Sabbatum enim illud erat ἡ ἑορτὴ τῶν Ἀζύμων. quae propterea dicitur μεγάλη ἡμέρα ab Euangelista. ἦν γὰρ μεγάλη ἡμέρα τοῦ σαββάτου ἐκείνου. quod et ipsum quoque πρὸς διαστολήν dictum, tanquam sit quaedam σαββάτου ἡμέρα, quae non sit μεγάλη. Nam quod Hebraice dicitur חַג, id est, Solenne, id ἑλληνιστὶ Iudaei, et Apostolus vocant μεγάλην ἡμέραν. Unde κατ' ἐξοχὴν sive ἀντονομαστικῶς solenne Σκηνοπηγίας dicitur μεγάλη ἡμέρα, ut supra ex τοῦ περιόδου Πέτρου citavimus, nimirum exemplo Iudaeorum, et Samaritarum, qui τὴν Σκηνοπηγίαν חַג vocant ἀντονομαστικῶς. Tria autem proprie Hebraice vocantur חַגִּים, aliter רְגָלִים, quas ἑλληνιστὶ quoque vocarunt μεγάλας ἡμέρας, XV Nisan, id est, ἑορτὴ τῶν Ἀζύμων, cum XXI Nisan. VI Sivvan, id est, Πεντηκοστή. XV Tisri, id est, Σκηνοπηγία, cum XXII Tisri. Acron quidem in illud — hodie tricesima sabbata scholio isto quae Neomenias esse dicunt: quoniam per Sabbata Iudaei numeros Lunares
- Transliterações gregas do tipógrafo com ligaduras cursivas; algumas formas (ἀντονομαστικῶς, Σκηνοπηγίας) foram normalizadas a partir do ductus da impressão.
- Pontuação hebraica (vogais) inserida conforme padrão moderno; o original imprime as consoantes com vocalização parcial.
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