Português
tivesse feito a partir da tarde. A refutação da outra objeção depende da anterior. Pois se Cristo não padeceu no 15 de Nisan, mas no 14, e certamente na sexta-feira, então a solenidade da Páscoa, isto é, o 15 de Nisan, foi Sábado, não sexta-feira.
AS QUESTÕES RESTANTES SOBRE A PAIXÃO DO SENHOR.
Uma vez que Cristo padeceu no dia 14 de Nisan, e celebrou com seus discípulos a Páscoa civil na tarde do dia 13 de Nisan, necessariamente o Senhor antecipou a Páscoa. Nem pode ser de outra maneira, embora outrora tenhamos pensado de modo diverso — mas erroneamente. De fato, errávamos com muitos milhares de homens que pretendem que Cristo celebrou a Páscoa na mesma hora que os Judeus. O que de modo algum podem provar. O próprio Cristo, que era a verdadeira Páscoa, pôde em seu tempo representar aquele rito com o próprio efeito, quando os Judeus então pela primeira vez começavam a imolar o cordeiro sem efeito. Daí o ódio capital dos Latinos e dos Gregos; estes afirmando a antecipação, aqueles negando-a. Cedreno: [ὅτι δὲ οὐ κατὰ τὴν ΙΔ ἐπετέλεσε τὸ πάσχα, ἀλλὰ πρὸ τούτου τὸ μυστικὸν ἐτέλεσε δεῖπνον, ὅτε καὶ ἁγιασμὸς τῶν ἀζύμων, καὶ ἡ προετοιμασία τῆς ἑορτῆς ἐγίνετο, διείσκεται τοῖς μαθηταῖς μεταδιδοὺς οὐ θύματος, οὐδ' ἀζύμων, ἀλλ' ἄρτου καὶ ποτηρίου] "que não celebrou a Páscoa no dia 14, mas antes disso realizou a ceia mística, quando se dava a santificação dos ázimos e a preparação da festa; distribui aos discípulos não vítima nem ázimos, mas pão e cálice". Mas erram quando dizem que Cristo celebrou a Páscoa sem ázimos. Pois como seria Páscoa? Portanto, celebrou a Páscoa com ázimos e ervas amargas. Hilário, monge de Verona, numa epístola que escreveu em grego aos gregos, cita um certo Niceta, homem grego: [εἰ δὲ Χριστὸς ἐτύθη καὶ ἐσταυρώθη τῇ ΙΔ τῆς σελήνης κατὰ τὴν ἡμέραν τῆς παρασκευῆς τῷ δὲ σαββάτῳ ἦν ἑορτὴ τῶν ἀζύμων· πότε ταῦτα τὰ ἄζυμα ἔφαγε; καὶ πότε ταῦτα τοῖς ἀποστόλοις ποιεῖν ἐν τῇ καινῇ διαθήκῃ παρέδωκεν;] "Se Cristo foi sacrificado e crucificado no 14 da lua no dia da parasceve, e no sábado era a festa dos ázimos, quando comeu esses ázimos? E quando transmitiu aos apóstolos que fizessem tais coisas no Novo Testamento?" Mas duvidar de como Cristo comeu os ázimos é duvidar de como comeu a Páscoa, e se a comeu. Ora, Cristo comeu a Páscoa no primeiro dia dos ázimos, Mateus 26,17, no qual imolavam o cordeiro, Mateus 14,12. Mas como o primeiro dia dos ázimos foi quinta-feira, se no dia seguinte era o primeiro dos ázimos, o 14 de Nisan, sexta-feira? Lucas interpreta: [ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα] cap. 22, 40, "no qual era preciso imolar a Páscoa". Mas os Judeus [ἔθυσαν] imolaram, sim, no dia seguinte, mas não certamente naquele em que [ᾗ ἔδει θύειν] "era preciso imolar". Pois era no dia 14 da Lua que se devia imolar, não no 15. Ora, Cristo imolou no dia 14. De fato, a neomênia de Nisan daquele ano era 5, 19, 105, na qual ocorre a lua nova antiga. Portanto, a conjunção dos luminares ocorreu na sexta-feira, 20 de março. O 15 da Lua caiu na mesma feira. Por isso o 14 foi quinta-feira, na qual Cristo comeu ritualmente o cordeiro. Excelentemente Hilário, depois das palavras de Lucas [ἦν δὲ ἡ ἡμέρα τῶν ἀζύμων, ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα] "era o dia dos ázimos, no qual era preciso imolar a Páscoa", acrescenta: [λέγων γὰρ ΕΔΕΙ, δηλοῖ ἀνάγκην τοῦ νόμου, καὶ οὐκ ἐλευθερίαν] "pois dizendo ERA PRECISO, indica a necessidade da lei, e não a liberdade"
English
had done so from the evening. The refutation of the other objection depends on the preceding one. For if Christ suffered not on the 15th of Nisan but on the 14th, and indeed on Friday, then the solemnity of Passover, that is, the 15th of Nisan, was a Sabbath, not a Friday.
REMAINING QUESTIONS CONCERNING THE LORD'S PASSION.
Since, therefore, Christ suffered on the 14th of Nisan and celebrated the civil Passover with his disciples on the evening of the 13th of Nisan, the Lord necessarily anticipated the Passover. Nor can it be otherwise, although we once thought differently — but wrongly. For we were erring along with many thousands of men who maintain that Christ celebrated the Passover at the same hour as the Jews. This they can by no means prove. Christ himself, who was the true Passover, was able in his own time to represent that rite with its very effect, when the Jews then for the first time began to sacrifice the lamb without effect. Hence the deadly enmity between the Latins and the Greeks: the latter affirming the anticipation, the former denying it. Cedrenus: [ὅτι δὲ οὐ κατὰ τὴν ΙΔ ἐπετέλεσε τὸ πάσχα, ἀλλὰ πρὸ τούτου τὸ μυστικὸν ἐτέλεσε δεῖπνον, ὅτε καὶ ἁγιασμὸς τῶν ἀζύμων, καὶ ἡ προετοιμασία τῆς ἑορτῆς ἐγίνετο, διείσκεται τοῖς μαθηταῖς μεταδιδοὺς οὐ θύματος, οὐδ' ἀζύμων, ἀλλ' ἄρτου καὶ ποτηρίου] "that he did not celebrate the Passover on the 14th, but before that he held the mystical supper, when the sanctification of the unleavened bread and the preparation for the feast were taking place; he distributes to the disciples, giving them not the victim nor unleavened bread, but bread and cup." But they err when they say that Christ celebrated the Passover without unleavened bread. For how would it be Passover? Therefore he celebrated the Passover with unleavened bread and bitter herbs. Hilarion, the monk of Verona, in an epistle that he wrote in Greek to the Greeks, cites from a certain Nicetas, a Greek: [εἰ δὲ Χριστὸς ἐτύθη καὶ ἐσταυρώθη τῇ ΙΔ τῆς σελήνης κατὰ τὴν ἡμέραν τῆς παρασκευῆς τῷ δὲ σαββάτῳ ἦν ἑορτὴ τῶν ἀζύμων· πότε ταῦτα τὰ ἄζυμα ἔφαγε; καὶ πότε ταῦτα τοῖς ἀποστόλοις ποιεῖν ἐν τῇ καινῇ διαθήκῃ παρέδωκεν;] "If Christ was sacrificed and crucified on the 14th of the moon on the day of Preparation, and on the Sabbath was the feast of unleavened bread, when did he eat that unleavened bread? And when did he hand down to the apostles that they should do these things in the New Testament?" But to doubt how Christ ate the unleavened bread is to doubt how he ate the Passover, and whether he ate it. Now Christ ate the Passover on the first day of unleavened bread, Matthew 26:17, on which they sacrificed the lamb, Matthew 14:12. But how could the first day of unleavened bread be Thursday, if on the following day was the first of the unleavened, the 14th of Nisan, Friday? Luke explains: [ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα] chapter 22, verse 40: "on which it was necessary to sacrifice the Passover." But the Jews [ἔθυσαν] did sacrifice the next day, but not indeed on that day on which [ᾗ ἔδει θύειν] "it was necessary to sacrifice." For it had to be sacrificed on the 14th of the Moon, not on the 15th. But Christ sacrificed on the 14th. For the Neomenia of Nisan of that year was 5, 19, 105, on which falls the old new moon. Therefore the conjunction of the luminaries was on Friday, the 20th of March. The 15th of the Moon fell on the same weekday. Hence the 14th was Thursday, on which Christ duly ate the lamb. Excellently does Hilarion, after Luke's words [ἦν δὲ ἡ ἡμέρα τῶν ἀζύμων, ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα] "it was the day of unleavened bread, on which it was necessary to sacrifice the Passover," add: [λέγων γὰρ ΕΔΕΙ, δηλοῖ ἀνάγκην τοῦ νόμου, καὶ οὐκ ἐλευθερίαν] "for by saying IT WAS NECESSARY, he indicates the necessity of the law, and not freedom"
Latim (transcrito)
a vespera fecisset. Alterius obiectionis euersio a superiore pendet. Si enim Christus non XV Nisan, sed XIV passus, & quidem feria VI: ergo solenne Paschatis, hoc est, XV Nisan, fuit Sabbatum, non feria VI.
RESIDVA PASSIONIS DOMINICÆ.
Cum igitur Christus passus sit quartadecima Nisan, & vespera tertiæ decimæ Nisan ciuilis Pascha cum discipulis suis celebrarit, necessario Dominus Pascha anticipauit. Neque enim aliter potest esse, quamuis olim aliter senserimus, sed perperam. Atqui errabamus cum multis millibus hominum, qui Christum eadem hora, qua Iudæos, Pascha celebrasse volunt. quod nullo modo probare possunt. Ipse Christus, qui erat verum Pascha, potuit tempore suo illum ritum cum ipso effectu repræsentare, cum Iudæi agnum sine effectu tunc primum immolare cæperunt. Hinc capitale odium Latinorum & Græcorum, horum anticipationem asserentium, Latinorum negantium. Cedrenus: ὅτι δὲ οὐ κατὰ τὴν ΙΔ ἐπετέλεσε τὸ πάσχα, ἀλλὰ πρὸ τούτου τὸ μυστικὸν ἐτέλεσε δεῖπνον, ὅτε καὶ ἁγιασμὸς τῶν ἀζύμων, καὶ ἡ προετοιμασία τῆς ἑορτῆς ἐγίνετο, διείσκεται τοῖς μαθηταῖς μεταδιδοὺς οὐ θύματος, οὐδ' ἀζύμων, ἀλλ' ἄρτου καὶ ποτηρίου. Sed errant, cum dicunt Christum sine Azymis Pascha celebrasse. Quomodo enim esset Pascha? Cum Azymis igitur & amaris Pascha celebrauit. Hilarion monachus Veronensis in epistola, quam Græce ad Græcos scripsit, citat ex quodam Niceta Græco homine: εἰ δὲ Χριστὸς ἐτύθη καὶ ἐσταυρώθη τῇ ΙΔ τῆς σελήνης κατὰ τὴν ἡμέραν τῆς παρασκευῆς τῷ δὲ σαββάτῳ ἦν ἑορτὴ τῶν ἀζύμων· πότε ταῦτα τὰ ἄζυμα ἔφαγε; καὶ πότε ταῦτα τοῖς ἀποστόλοις ποιεῖν ἐν τῇ καινῇ διαθήκῃ παρέδωκεν; Sed dubitare, quomodo Christus Azyma comederit, est dubitare, quomodo Pascha comederit, & an comederit. Prima autem Azymorum Christus comedit Pascha. Matthæus XXVI, 17. in qua immolabant agnum. Matthæus XIV, 12. Sed quomodo prima Azymorum, feria quinta, cum postridie esset prima Azymorum, quartadecima Nisan, feria VI? Interpretatur Lucas: ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα. cap. XXII, 40. in qua oportebat mactare Pascha. Sed Iudæi ἔθυσαν quidem postridie, sed non vtique, ᾗ ἔδει θύειν. Quartadecima enim Luna immolandum erat, non quintadecima. At Christus quartadecima immolauit. Neomenia enim Nisan illius anni erat 5. 19. 105. in qua est nouilunium vetus. Ergo coniunctio luminarium fuit feria sexta, Martij vicesima. Quintadecima Luna eadem feria. Quare quartadecima fuit feria quinta, in qua Christus rite agnum comedit. Præclare Hilarion, post verba Lucæ, ἦν δὲ ἡ ἡμέρα τῶν ἀζύμων, ἐν ᾗ ἔδει θύεσθαι τὸ πάσχα: adiicit: λέγων γὰρ ΕΔΕΙ, δηλοῖ ἀνάγκην τοῦ νόμου, καὶ οὐκ ἐλευθερίαν
Eventos astronômicos detectados
- A transcrição dos trechos gregos de Cedreno e de Niceta (via Hilarion) foi normalizada com acentos e espíritos modernos; alguns caracteres do scan são pouco nítidos, mas o sentido é seguro.
- Os parâmetros numéricos da neomênia '5. 19. 105' foram lidos conforme o scan; representam horas, minutos e segundos (ou frações análogas) conforme o sistema de Scaliger.
Encontrou um erro nesta página?
Esta tradução é texto-semente gerado por IA — erros são esperados e correções são bem-vindas. Há três caminhos:
Reportar erro no GitHub Anotar via Hypothes.is Como contribuir