Português
quando estava na Galileia, [retirou-se] para além do lago de Tiberíades, para lugares ermos. Apontam como causa o recente episódio de João Batista, e também o temor de Jesus por Herodes, por cuja ordem, obviamente, João havia sido decapitado. Recebida a notícia, Jesus, diz Mateus, [ἀνεχώρησεν εἰς ἔρημον τόπον κατ' ἰδίαν] "retirou-se para um lugar deserto em particular". João apenas acrescenta que ele passou [πέραν τῆς Θαλάσσης] "para o outro lado do mar". Os quatro Evangelistas, porém, escrevem a uma só voz que mesmo assim a multidão seguiu Jesus, onde foi realizado o milagre dos cinco pães e dois peixes. E todos os Evangelistas concordam nisso. Já o tempo, como dissemos, só João o indica: [ἦν δὲ ἐγγὺς τὸ Πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων] "estava próxima a Páscoa, festa dos judeus". Eis a quarta Páscoa desde o batismo: antes dela João foi decapitado por ordem de Herodes. Permaneceu, portanto, [Jesus] dentro dos limites da Galileia até a solene [σκηνοπηγίας] "festa dos Tabernáculos". Então João diz que, [μεσούσης τῆς ἑορτῆς] "no meio da festa", Jesus foi novamente a Jerusalém. Chama [μεσοῦσαν ἑορτὴν] "festa intermediária" o que pelos judeus se diz חול המועד. Pois os seis dias da semana em que se trabalha, interpostos entre dois sábados, são chamados pelos hebreus חול, isto é, dias de trabalho, [ἐργάσιμος ἡμέρα, τὸ μεταξὺ τῶν σαββάτων] "dia de labor, o intervalo entre os sábados". Naquelas festas solenes, porém, que duram oito ou sete dias, o primeiro e o último desses dias é sempre de festa, como na solene [σκηνοπηγίας] "festa dos Tabernáculos", de que falamos. Nos intermediários se trabalha. Por isso esses dias são chamados חול, profanos, de trabalho. E se um sábado cair num desses dias intermediários, diz-se שבת בחול, [σάββατον ἐν τῷ μεταξὺ ἑορτῆς] "sábado no meio da festa". Ademais, o uso corrompido do falar deturpou a verdadeira norma. Pois σαββάτων dizia-se antes do hebraico שבתון. E não há dúvida de que os judeus antiquíssimos [ἑλληνισταὶ] "helenistas" diziam [μία σαββάτων]: no lugar do qual os posteriores preferiram μία σαββάτων, não bem. E a meu juízo em Atos XIII, 14, [τῇ ἡμέρᾳ σαββάτων] lê-se melhor do que σαββάτων. Todavia é antiquíssimo o erro. Pois na epístola dos samaritanos a Antíoco lê-se [τὴν παρὰ τοῖς Ἰουδαίοις λεγομένην σαββάτων ἡμέραν] "o dia chamado entre os judeus de sabbaton". Daí Josefo no livro XII: [εἰσελθὼν τοῖς σάββασιν εἰς τὴν πόλιν] "tendo entrado nos sábados na cidade". E no livro III: [τὴν ἑβδόμην ἡμέραν, ἥ τις σάββατα καλεῖται] "o sétimo dia, que é chamado de sábados". Assim como em lugar de Κέδρων disseram [χείμαρρον τῶν Κέδρων] "torrente dos Cedros". Pois daí aconteceu que, ao dizerem [μία σαββάτων], [τὰ σάββατα] passou a ser usado tanto por toda a semana quanto pelo próprio sétimo dia da semana. E o que antes era correto, [ἐν τῷ μεταξὺ σαββάτων], em lugar do que hoje se diz entre os judeus בחול המועד, os posteriores [ἑλληνισταὶ] "helenistas" preferiram [ἐν τῷ μεταξὺ σαββάτων], ou [εἰς τὸ μεταξὺ σαββάτων], assim como se diz em Marcos [εἰς οἰκίαν], em lugar de [ἐν οἰκίᾳ]. τὸ μεταξὺ σαββάτων é חול המועד, aos quais Plutarco chama [ἐνεργεῖς ἡμέρας] "dias de atividade" nas Questões Romanas. Por isso lemos em Lucas nos Atos, cap. XIII: [παρεκάλουν τὰ ἔθνη εἰς τὸ μεταξὺ σαββάτων λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα] "os gentios pediam que no sábado seguinte lhes fossem ditas estas palavras". As nações [orabant / rogavam]
English
when he was in Galilee, [he withdrew] beyond the lake of Tiberias, to solitary places. They give as the cause the recent event of John the Baptist, and also Jesus' fear of Herod, by whose order, obviously, John had been beheaded with the sword. Upon receiving this news, Jesus, says Matthew, [ἀνεχώρησεν εἰς ἔρημον τόπον κατ' ἰδίαν] "withdrew to a deserted place by himself." John adds only that he crossed [πέραν τῆς Θαλάσσης] "to the other side of the sea." All four Evangelists, however, write with one voice that nevertheless the crowd followed Jesus, where the miracle of the five loaves and two fishes was performed. And all the Evangelists agree on this. But the time, as we said, only John indicates: [ἦν δὲ ἐγγὺς τὸ Πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων] "now the Passover, the feast of the Jews, was near." Behold the fourth Passover from the baptism: before which John was beheaded by Herod's order. He [Jesus] therefore remained within the borders of Galilee until the solemn [σκηνοπηγίας] "Feast of Tabernacles." Then John says that, [μεσούσης τῆς ἑορτῆς] "in the middle of the feast," Jesus went again to Jerusalem. He calls [μεσοῦσαν ἑορτὴν] "mid-feast" what is called by the Jews חול המועד. For the six days of the week on which work is done, placed between two Sabbaths, are called by the Hebrews חול, that is, working days, [ἐργάσιμος ἡμέρα, τὸ μεταξὺ τῶν σαββάτων] "a workday, the interval between the Sabbaths." In those solemn feasts, however, which last eight or seven days, the first and last of those days is always festal, as in the solemn [σκηνοπηγίας] of which we speak. On the intermediate ones work is done. And so those days are called חול, profane, workdays. And if a Sabbath falls on those intermediate days, it is called שבת בחול, [σάββατον ἐν τῷ μεταξὺ ἑορτῆς] "Sabbath in the middle of the feast." Moreover, corrupt usage of speech has perverted the true norm. For σαββάτων was formerly said from the Hebrew שבתון. And there is no doubt that the most ancient Jewish [ἑλληνισταὶ] "Hellenists" said [μία σαββάτων]: in place of which later writers preferred μία σαββάτων, not well. And in my judgment in Acts XIII, 14, [τῇ ἡμέρᾳ σαββάτων] is better read than σαββάτων. Still the error is very ancient. For in the letter of the Samaritans to Antiochus it reads, [τὴν παρὰ τοῖς Ἰουδαίοις λεγομένην σαββάτων ἡμέραν] "the day called among the Jews the day of sabbaton." Hence Josephus in book XII: [εἰσελθὼν τοῖς σάββασιν εἰς τὴν πόλιν] "having entered on the sabbaths into the city." And in book III: [τὴν ἑβδόμην ἡμέραν, ἥ τις σάββατα καλεῖται] "the seventh day, which is called sabbaths." Just as for Κέδρων they said [χείμαρρον τῶν Κέδρων] "torrent of the Kidron." For from this it came about that, when they said [μία σαββάτων], [τὰ σάββατα] began to be used both for the whole week and for the seventh day of the week itself. And what was previously correct, [ἐν τῷ μεταξὺ σαββάτων], in place of what is today said among the Jews בחול המועד, the later [ἑλληνισταὶ] "Hellenists" preferred [ἐν τῷ μεταξὺ σαββάτων], or [εἰς τὸ μεταξὺ σαββάτων], just as it is said in Mark [εἰς οἰκίαν] for [ἐν οἰκίᾳ]. τὸ μεταξὺ σαββάτων is חול המועד, which Plutarch in his Roman Questions calls [ἐνεργεῖς ἡμέρας] "active days." Wherefore we read in Luke in Acts, ch. XIII: [παρεκάλουν τὰ ἔθνη εἰς τὸ μεταξὺ σαββάτων λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα] "the Gentiles begged that on the next sabbath these words might be spoken to them." The nations [orabant / were praying]
Latim (transcrito)
A cum esset in Galilaea, vls lacum Tiberiadis, in loca sola secessisse. Caussam afferunt, recentem casum Iohannis Baptistae, item Iesum ab Herode metuentem, cuius scilicet iussu Iohannes gladio percussus fuit. Quo nuncio accepto Iesus, inquit Matthaeus, ἀνεχώρησεν εἰς ἔρημον τόπον κατ' ἰδίαν. Iohannes addit tantum, πέραν τῆς Θαλάσσης migrasse. Quatuor autem Euangelistae vno ore scribunt, tunc nihilo secius vulgus Iesum secutum: vbi miraculum quinque panum & duorum piscium patratum. Atque omnes quidem Euangelistae haec vno consensu. Tempus autem, vt diximus, solus Iohannes designat. ἦν δὲ ἐγγὺς τὸ Πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων. Ecce quartum Pascha a baptismo: ante quod Iohannes gladio percussus iussu Herodis. Continuit igitur se intra fines Galileae, vsque ad solenne σκηνοπηγίας. Tum ait Iohannes, μεσούσης τῆς ἑορτῆς Iesum iterum Hierosolyma venisse. μεσοῦσαν ἑορτὴν vocat, quod Iudaeis dicitur חול המועד. Nam dies Septimanae sex, quibus opus fit, inter duo Sabbata interiecti, dicuntur Hebraeis חול, hoc est, dies profestus, ἐργάσιμος ἡμέρα, τὸ μεταξὺ τῶν σαββάτων. In illis autem solennibus, quae per octo aut septem dies obeuntur, semper primus & vltimus eorum dierum est festus, vt in solenni σκηνοπηγίας, de quo loquimur. Intermediis opus fit. Itaque illi dies vocantur חול, profani, profesti. Quod si Sabbatum in illos intermedios dies incidit, dicitur שבת בחול, σάββατον ἐν τῷ μεταξὺ ἑορτῆς. Porro vsus prauus loquendi veram normam deprauauit. Nam σαββάτων prius dicebatur ex Hebraico שבתון. Et non dubium est, quin vetustissimi Iudaei ἑλληνισταὶ dixerint μία σαββάτων: pro quo posteriores maluerunt μία σαββάτων, non bene. Et meo iudicio in Actis XIII, 14, τῇ ἡμέρᾳ σαββάτων melius legitur, quam σαββάτων. Tamen vetustissimus est error. Nam in epistola Samaritarum ad Antiochum legitur, τὴν παρὰ τοῖς Ἰουδαίοις λεγομένην σαββάτων ἡμέραν. Inde Iosephus lib. XII: εἰσελθὼν τοῖς σάββασιν εἰς τὴν πόλιν. Et libro III: τὴν ἑβδόμην ἡμέραν, ἥ τις σάββατα καλεῖται. quemadmodum pro Κέδρων dixerunt χείμαρρον τῶν Κέδρων. Nam inde factum, vt, cum dicerent μία σαββάτων, τὰ σάββατα tam pro tota hebdomade, quam pro die ipsa septima hebdomadis vsurpari caeptum sit. Et quod rectum erat prius ἐν τῷ μεταξὺ σαββάτων, pro eo, quod Iudaeis hodie dicitur בחול המועד, posteriores ἑλληνισταὶ maluerint ἐν τῷ μεταξὺ σαββάτων, aut εἰς τὸ μεταξὺ σαββάτων. quemadmodum dicitur apud Marcum εἰς οἰκίαν, pro ἐν οἰκίᾳ. τὸ μεταξὺ σαββάτων est חול המועד, quas ἐνεργεῖς ἡμέρας vocat Plutarchus Quaestionibus Romanis. Quare legimus apud Lucam in Actis, cap. XIII: παρεκάλουν τὰ ἔθνη εἰς τὸ μεταξὺ σαββάτων λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα. Gentes orabant
- Reconstrução dos diacríticos gregos (acentos e espíritos) é editorial; o impresso usa abreviações tipográficas de difícil leitura
- Pontuação hebraica reconstruída: חול, המועד, שבתון, שבת בחול — vocalização não impressa no original com total clareza
- A letra 'A' marginal e 'Bſu' no início da linha parecem marcadores de parágrafo/seção editoriais (A, B, C, D visíveis na margem)
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