Letters 1.214–1.280
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.214PG 78 78:317
ΔΩΜΙΤΙΩ. "Ὅτι πάσης ἐπέκεινα τόλμης, τὸ δογματίζειν ἀναξίως τῆς πίστεως τοὺς βιοῦντας. Οὐ παντός ἐστιν, ὦ οὗτος, τὸ δογματίζειν· ἐπειδὴ οὐδὲ πάντες ἀλουργοφοροῦσιν. Οὐκοῦν εἰ ἐκείνοις οὐ κέχρηνται πάντες, καὶ μάλιστα πτωχοὶ, ὡς εἰς τὸ κράτος ὑβρίζοντες, καὶ εἰς εὐτέλειαν τὴν ὑπεροχήν κατασύροντες, φεῖσαι τῶν ἀπρεπῶν τῇ Ἐκκλησίᾳ λόγων, οὐδὲν τοῖς ἀκροαταῖς κέρδος φερόντων, ἀλλ' εἰς ὕβριν τὰ τῆς θρησκείας ἑλκόντων, καὶ τοὺς δυσμενεῖς ἡμῖν αἱρεσιώτας, οὐ πρὸς σὲ καὶ τὴν κατὰ σοῦ κατηγορίαν κλινόντων, ἀλλὰ πρὸς λοιδορίαν τῆς εὐσεβείας ἐρεθιζόντων. Οὐ γὰρ τὴν σὴν ἀμαθίαν συνορῶσιν, ἀλλ᾽ ἐκείνης ἀσθενείας καταγελῶσιν. ΕΥΣΕΒΙΟ ΕΠΙΣΚΟΠΩ. Πρὸς ἱερεῖς φιλαργυρίαν νοσοῦντας. Ὡς φιλοκόσμῳ εὐπρέπεια ἱματίων, οὕτω σοὶ τὸ Ψαλμικὸν ἐφαρμόζει, « Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς. » Θύρας γὰρ καὶ τρόπους κερδῶν ὑπανοιξας, σὺ μὲν τὰς ἐπ' αὐτοῖς ἀποτίσεις εὐθύνας, ἑτέροις δὲ θησαυρίζεις τοὺς πόρους, οἷς πλείονας καὶ σαυτῷ τιμωρίας σωρεύεις. Εἰ τοίνυν βούλοιο κἀκείνους καὶ ἑαυτὸν τοῦ πυρὸς ἀπαλλάξαι, πολλοί σε Λάζαροι κυκλοῦσιν· εἰς αὐτοὺς τὴν φλόγα τῶν χρημάτων ἐκτίναξον, καὶ μετ' αὐτῶν ἐκεῖσε κληρονομήσεις ἀνάψυξιν.
DŌMITIŌ. "Hoti pasēs epekeina tolmēs, to dogmatizein anaxiōs tēs pisteōs tous biountas. Ou pantos estin, ō houtos, to dogmatizein; epeidē oude pantes alourgophorousin. Oukoun ei ekeinois ou kechrēntai pantes, kai malista ptōchoi, hōs eis to kratos hybrizontes, kai eis euteleian tēn hyperochēn katasyrontes, pheisai tōn aprepōn tę̄ Ekklēsią logōn, ouden tois akroatais kerdos pherontōn, all' eis hybrin ta tēs thrēskeias helkontōn, kai tous dysmeneis hēmin hairesiōtas, ou pros se kai tēn kata sou katēgorian klinontōn, alla pros loidorian tēs eusebeias erethizontōn. Ou gar tēn sēn amathian synorōsin, all᾽ ekeinēs astheneias katagelōsin. EUSEBIO EPISKOPŌ. Pros hiereis philargyrian nosountas. Hōs philokosmǭ euprepeia himatiōn, houtō soi to Psalmikon epharmozei, « Aischynthētōsan hoi anomountes diakenēs. » Thyras gar kai tropous kerdōn hypanoixas, sy men tas ep' autois apotiseis euthynas, heterois de thēsaurizeis tous porous, hois pleionas kai sautǭ timōrias sōreueis. Ei toinyn bouloio kakeinous kai heauton tou pyros apallaxai, polloi se Lazaroi kyklousin; eis autous tēn phloga tōn chrēmatōn ektinaxon, kai met' autōn ekeise klēronomēseis anapsyxin.
To Domitius. [That it is beyond all daring for those who live unworthily of the faith to teach doctrine.] It is not for everyone, sir, to teach doctrine, since not everyone wears purple either. So if not everyone uses that, and the poor least of all, as it would insult the sovereign power and drag eminence down to cheapness, spare the church words unsuitable to it, which bring no gain to the hearers but drag religion into insult and provoke the heretics who are hostile to us, not to turn their accusation against you, but to revile godliness. For they do not consider your ignorance but laugh at its weakness. [Letter 1.215] To Eusebius the bishop. [To clergy sick with love of money.] As fine clothing fits a lover of ornament, so the psalm fits you: "Let those who transgress without cause be put to shame." For having opened doors and ways of gain, you will pay the penalties for them, while for others you are storing up the revenues, by which you heap up more punishment for yourself. If, then, you wish to free both them and yourself from the fire, many Lazaruses surround you: shake the flame of your money out onto them, and with them you will inherit refreshment there.
Ps 25:3 (24:3 LXX) (quotation, high confidence) · Luke 16:20 (allusion, high confidence) · Luke 16:24 (allusion, medium confidence)
Notes and citation
Summary: An unlearned man is told not to preach doctrine, since his ignorance makes heretics mock the faith; a second letter urges the bishop Eusebius to give his ill-gotten gains to the poor.
- The wearing of purple was reserved by law to the emperor.
- Letter 1.215 begins at "To Eusebius the bishop"; the scan prints its numeral (ΣΙΕʹ, 215), removed. Ps 25:3 (24:3 LXX); Luke 16:19–25.
Notes on the original text
- Digital text corrected (letter numeral from the heading; stray letter from the OCR): ΣΙΕ΄. – → ; η ἑτέροις → ἑτέροις.
Topics: Church office, Heresy, Wealth and poverty, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.214 (PG 78 78:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-214). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-214
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.216PG 78 78:317
ΖΗΝΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Ἐδεξάμεθα τὸ ἱμάτιον, καὶ χιτῶνα πεπόμφαμεν, καί σοι πάνυ εὐχαριστήσαμεν, τὸ ἓν ἡμῶν ἀπαιτήσαντι σκέπασμα, ὅτι τὸν νόμον τοῦ Βαπτιστοῦ ἐπληρώσαμεν, δύο χιτῶνας οὐκ ἔχοντες. Καὶ εἰ μὲν δοθείη τῷ χρήζοντι, ἀμφότεροι πεπράχαμεν χρηστῶς, ἐγὼ θαλπόμενος τῷ καινῷ, καὶ ἐκεῖνος τῷ τριχίνῳ τὴν γύμνωσιν τιμῶν. Εἰ δὲ καὶ τοῦτον μέλλοις, ὡς τὰ τινων ἁγίων, τηρεῖν, ἐμὲ μὲν εἰς ἀπόγνωσιν ὠθήσεις, ἔλεγχον ἐμαυτοῦ τὴν συνείδησιν οὐ δώσομεν. ἔχοντα· πάλιν δὲ πέμψας, πάλιν αἰτήσεις· ἡμεῖς δὲ
ZĒNŌNI PRESBYTERŌ. Edexametha to himation, kai chitōna pepomphamen, kai soi pany eucharistēsamen, to hen hēmōn apaitēsanti skepasma, hoti ton nomon tou Baptistou eplērōsamen, dyo chitōnas ouk echontes. Kai ei men dotheiē tǭ chrēzonti, amphoteroi peprachamen chrēstōs, egō thalpomenos tǭ kainǭ, kai ekeinos tǭ trichinǭ tēn gymnōsin timōn. Ei de kai touton mellois, hōs ta tinōn hagiōn, tērein, eme men eis apognōsin ōthēseis, elenchon emautou tēn syneidēsin ou dōsomen. echonta; palin de pempsas, palin aitēseis; hēmeis de
To Zeno the presbyter. We have received the cloak and sent a tunic, and thanked you very much for asking for our one covering, because we have fulfilled the Baptist's law by not having two tunics. And if it is given to one in need, we have both acted well: I warmed by the new one, and he honoring his nakedness with the hair one. But if you mean to keep this one, as people do with the things of certain saints, you will drive me to despair, since I have my conscience convicting me; and if you send again, you will ask again; but we will not give.
Luke 3:11 (allusion, high confidence)
Notes and citation
Summary: Isidore thanks Zeno for a cloak, sends his own hair tunic for the poor, and protests against its being kept as a relic.
- Luke 3:11. The scan has displaced the end of the letter ("…οὐ δώσομεν" printed before "ἔχοντα· πάλιν …"); translated in order.
Topics: Almsgiving and care for the poor, Humility and pride, Martyrs' shrines and relics
Cite (SBL): Isidore of Pelusium, Ep. 1.216 (PG 78 78:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-216). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-216
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.217PG 78 78:319
ΤΩ ΑΥΤΩ. Εἰ ἐλπίδι τῇ τὰ πάντα συνεχούσῃ πρὸς τὸ πρᾶγμα ἑώρακας, καὶ πίστει ἐτόλμησας τὰ ἡμᾶς ὑπεραίροντα, ὄναιο τῆς προθέσεως, πολλάκις ἡμᾶς περιστέλλων καὶ κοινωνῶν ταῖς χρείαις ἡμῶν φιλοτίμως, καὶ εὕροις ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ.
TŌ AUTŌ. Ei elpidi tę̄ ta panta synechousę̄ pros to pragma heōrakas, kai pistei etolmēsas ta hēmas hyperaironta, onaio tēs protheseōs, pollakis hēmas peristellōn kai koinōnōn tais chreiais hēmōn philotimōs, kai heurois eleos para Kyriou en ekeinę̄ tę̄ hēmerą.
To the same. If you have looked at the matter with the hope that holds all things together, and dared in faith what is beyond us, may you profit from your purpose, often clothing us and generously sharing in our needs; and may you find mercy from the Lord on that day.
2 Tim 1:18 (allusion, high confidence) · 1 Cor 13:7 (echo, low confidence)
Notes and citation
Summary: A blessing on Zeno for his generous gifts.
- 1 Cor 13:7; 2 Tim 1:16–18.
Topics: Almsgiving and care for the poor, Hope
Cite (SBL): Isidore of Pelusium, Ep. 1.217 (PG 78 78:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-217). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-217
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.218PG 78 78:319
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Περὶ τῆς ὁράσεως τῶν δ' θηρίων. Τοῦ θεσπεσίου Δανιήλ ἡ περιβόητος ὅρασις, τὴν Ασσυρίων καὶ Μήδων καὶ Μακεδόνων βασιλείαν, ὡς μονοειδή καὶ ἐξ ἑνὸς ἑκάστην ἔθνους συντεταγμένην [ἑνὶ καὶ] θηρίῳ παρείκασε, τὴν μὲν ἄρκτῳ, τὴν δὲ λεαίνῃ, τὴν δὲ ἑτέραν παρδάλει. Τὴν δὲ τετάρτην ὅρασιν, θηρίον φοβερὸν, καὶ περισσῶς ἔκθαμβον ἔχουσαν, ὀδοῦσι σιδηροῖς ἡρκωμένον, καὶ ὄνυξι χαλκοῖς προσωπλισμένον, ἐσθίον καὶ λεπτύνον καὶ καταπατοῦν, οὐδενὶ ζώῳ ὡμοιωμένην τὴν Ῥωμαίων ἐπιδήλως ἐσήμανεν, ἐκ πάντων ἐθνῶν καὶ ἐν ἑαυτῇ κεκτημένην. Οὐ γὰρ ἑνὶ ὀνόματι παραφυλῶν συντεταγμένην, καὶ πᾶσαν ἀλκὴν καὶ δόξαν στῆσαι ἑώρακε τὴν ἐπὶ πάντας τὸν ζυγὸν τοῦ κράτους ἐκτείνασαν, καὶ εἰς ἀπέραντον βασιλείαν τῷ καιρῷ τῆς σαρκώσεως τοῦ Κυρίου προκόψασαν.
TIMOThEŌ ANAGNŌSTĒ. Peri tēs horaseōs tōn d' thēriōn. Tou thespesiou Daniēl hē periboētos horasis, tēn Assyriōn kai Mēdōn kai Makedonōn basileian, hōs monoeidē kai ex henos hekastēn ethnous syntetagmenēn [heni kai] thēriǭ pareikase, tēn men arktǭ, tēn de leainę̄, tēn de heteran pardalei. Tēn de tetartēn horasin, thērion phoberon, kai perissōs ekthambon echousan, odousi sidērois hērkōmenon, kai onyxi chalkois prosōplismenon, esthion kai leptynon kai katapatoun, oudeni zōǭ hōmoiōmenēn tēn Rhōmaiōn epidēlōs esēmanen, ek pantōn ethnōn kai en heautę̄ kektēmenēn. Ou gar heni onomati paraphylōn syntetagmenēn, kai pasan alkēn kai doxan stēsai heōrake tēn epi pantas ton zygon tou kratous ekteinasan, kai eis aperanton basileian tǭ kairǭ tēs sarkōseōs tou Kyriou prokopsasan.
To Timothy the reader. [On the vision of the four beasts.] The famous vision of the divine Daniel likened the kingdoms of the Assyrians, the Medes and the Macedonians, each as uniform and composed of one nation, to [one] beast each: the first to a bear, the next to a lioness, the other to a leopard. The fourth vision, which had a fearful and exceedingly terrifying beast, fenced with iron teeth and armed besides with bronze claws, devouring, crushing and trampling, like no living creature, plainly signified the kingdom of the Romans, which holds within itself men of all nations. For he saw that it was not composed under one name of a single race, and that it would establish all strength and glory, stretching the yoke of its power over all, and advancing to a boundless kingdom at the time of the Lord's incarnation.
Dan 7:5 (allusion, high confidence) · Dan 7:6 (allusion, high confidence) · Dan 7:7 (allusion, high confidence) · Dan 7:19 (allusion, high confidence)
Notes and citation
Summary: Daniel's first three beasts are the Assyrian, Median and Macedonian kingdoms; the fourth, like no animal, is the multinational Roman empire.
- Dan 7:3–7, 19. Isidore's order and identification of the first three kingdoms differ from Dan 7 (lion, bear, leopard) and from other patristic schemes; translated as written.
Topics: Prophecy and fulfilment, Interpreting Scripture, Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.218 (PG 78 78:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-218). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-218
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.219PG 78 78:319
ΝΕΙΛΩ. Διὰ τὶ ὀπτὰ πυρὶ τὰ κρέα τοῦ ἀμνοῦ ἐσθίειν προσέταξεν. Ὀπτὰ πυρὶ τὰ κρέα τοῦ ἀμνοῦ ἤσθιον Ἑβραῖοι, τυπικῶς τὸ μέγα τῆς θείας οἰκονομίας μυστήριον σκιαγραφοῦντες διὰ τῆς βρώσεως, καὶ τὸν ἀμνὸν τοῦ Θεοῦ προμανθάνοντες, τὸ πῦρ τῆς θείας οὐσίας σαρκὶ ἀφράστως συμπλέκοντα, τῇ νῦν παρ' ἡμῶν ἐσθιομένῃ, καὶ τὴν ἄφεσιν τῶν κακῶν ἐργαζομένῃ.
NEILŌ. Dia ti opta pyri ta krea tou amnou esthiein prosetaxen. Opta pyri ta krea tou amnou ēsthion Hebraioi, typikōs to mega tēs theias oikonomias mystērion skiagraphountes dia tēs brōseōs, kai ton amnon tou Theou promanthanontes, to pyr tēs theias ousias sarki aphrastōs symplekonta, tę̄ nyn par' hēmōn esthiomenę̄, kai tēn aphesin tōn kakōn ergazomenę̄.
To Nilus. [Why he commanded them to eat the flesh of the lamb roasted with fire.] The Hebrews ate the flesh of the lamb roasted with fire, sketching in type, by the eating, the great mystery of the divine dispensation, and learning beforehand of the Lamb of God, who ineffably joined the fire of the divine essence to the flesh that we now eat, which works the forgiveness of evils.
Exod 12:8 (allusion, high confidence) · Exod 12:9 (allusion, high confidence) · John 1:29 (allusion, medium confidence) · John 6:54 (allusion, medium confidence)
Notes and citation
Summary: The Passover lamb roasted with fire prefigures Christ, whose flesh, united to the fire of the Godhead, we now eat for forgiveness.
- Exod 12:8–9; John 1:29; John 6:54.
Topics: Eucharist, Incarnation, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.219 (PG 78 78:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-219). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-219
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.220PG 78 78:321
ΤΟΙΣ ΕΝ ΠΗΛΟΥΣΙΩ ΜΟΝΑΧΟΙΣ. Οὐκ ἔστιν, ἀδελφοὶ, ἀσκήσεως πληροφορία, τρίβωνος καὶ ὑπήνης ἐπίδειξις. Οὐκ ἔστιν ἀναχωρήσεως ἐπιθυμία, ἡ ἐν πόλεσι καὶ θορύβοις ἀνάφυρσις. Οὐδεὶς τὴν Χριστοῦ αὔλακα τέμνει, τὴν ἀκανθοφόρον ἀσπαζόμενος φιλοπάθειαν. Οὐ δύναται κατορθῶσαι φιλοσοφίαν, ὁ λογομαχίαις προσασχολούμενος. Οὐκ ἀνέχεται καθαρθῆναι δι᾽ ἐγκρατείας, ὁ βρωμάτων καλλονὰς ζητῶν καὶ ἁβρότητας. Εἰ τοίνυν νομίμως ἐθέλομεν ἀθλεῖν, καὶ σχήματι ἀκόμπῳ, καὶ μονήρει σχολῇ, καὶ ἀπαθείας ἀρετῇ, καὶ ἡσυχίας φυλακῇ, καὶ λιτότητι τροφῆς, τὸν ἀγῶνα τὸν καλὸν ἀγωνισώμεθα.
TOIS EN PĒLOUSIŌ MONAChOIS. Ouk estin, adelphoi, askēseōs plērophoria, tribōnos kai hypēnēs epideixis. Ouk estin anachōrēseōs epithymia, hē en polesi kai thorybois anaphyrsis. Oudeis tēn Christou aulaka temnei, tēn akanthophoron aspazomenos philopatheian. Ou dynatai katorthōsai philosophian, ho logomachiais prosascholoumenos. Ouk anechetai katharthēnai di᾽ enkrateias, ho brōmatōn kallonas zētōn kai habrotētas. Ei toinyn nomimōs ethelomen athlein, kai schēmati akompǭ, kai monērei scholę̄, kai apatheias aretę̄, kai hēsychias phylakę̄, kai litotēti trophēs, ton agōna ton kalon agōnisōmetha.
To the monks in Pelusium. The assurance of ascetic discipline, brothers, is not the display of a cloak and a beard. The desire for withdrawal is not mixing in cities and commotions. No one cuts Christ's furrow while embracing the thorn-bearing love of passion. One busied with wars of words cannot achieve philosophy. One who seeks the beauties and delicacies of foods does not endure to be cleansed by self-control. If, then, we wish to compete according to the rules, let us fight the good fight with an unostentatious habit, solitary leisure, the virtue of freedom from passion, the guarding of stillness, and simplicity of food.
2 Tim 4:7 (allusion, high confidence) · 2 Tim 2:5 (allusion, medium confidence) · Luke 9:62 (echo, low confidence)
Notes and citation
Summary: The monks of Pelusium are told that the habit alone is nothing; they must keep solitude, stillness, self-control and freedom from passion.
- 2 Tim 2:5; 4:7; Luke 9:62.
Topics: Monastic life, Asceticism
Cite (SBL): Isidore of Pelusium, Ep. 1.220 (PG 78 78:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-220). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-220
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-220) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.221PG 78 78:321
ΙΣΙΔΩΡΟ ΠΡΕΣΒΥΤΕΡΩ. Τι ἐστιν, « Εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τι καὶ βαπτίζονται ὑπὲρ τῶν νεκρῶν; › Εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν; ὁ θεῖος ἔφη ᾿Απόστολος, τὴν τῶν σωμάτων φύσιν οὕτω καλῶς συγκρινομένην τῷ τῆς ψυχῆς ἀκηράτῳ. Ἡ μὲν γὰρ ἀτελεύτητος καὶ ἀθάνατος· ἡ δὲ φθορᾷ καὶ ἀλλοιώσει ὑπόκειται. Βαπτιζόμεθα οὖν ὑπὲρ τῶν νεκρῶν [τῇ] φύσει σωμάτων, εἰς ἀφθαρσίαν αὐτὰ μετασκευασθῆναι πιστεύοντες. Καὶ ταύτην ἔχει τὸ εἰρημένον σαφήνειαν· Εἰ ὅλως, φησὶ, τὰ σώματα ἡμῶν οὐκ ἀνίσταται, τί καὶ ἐν τῷ βαπτίζεσθαι, εἰς ἀφθαρσίαν αὐτὰ μεταποιεῖσθαι πιστεύομεν ;
ISIDŌRO PRESBYTERŌ. Ti estin, « Ei holōs nekroi ouk egeirontai, ti kai baptizontai hyper tōn nekrōn? › Ei holōs nekroi ouk egeirontai, ti kai baptizontai hyper autōn? ho theios ephē ᾿Apostolos, tēn tōn sōmatōn physin houtō kalōs synkrinomenēn tǭ tēs psychēs akēratǭ. Hē men gar ateleutētos kai athanatos; hē de phthorą kai alloiōsei hypokeitai. Baptizometha oun hyper tōn nekrōn [tę̄] physei sōmatōn, eis aphtharsian auta metaskeuasthēnai pisteuontes. Kai tautēn echei to eirēmenon saphēneian; Ei holōs, phēsi, ta sōmata hēmōn ouk anistatai, ti kai en tǭ baptizesthai, eis aphtharsian auta metapoieisthai pisteuomen ?
To Isidore the presbyter. [What is "If the dead are not raised at all, why are people baptized for the dead?"] "If the dead are not raised at all, why are people baptized for them?" said the divine Apostle, comparing the nature of bodies with the incorruptibility of the soul. For the one is endless and immortal; the other is subject to corruption and change. So we are baptized for bodies that are dead [by] nature, believing that they will be transformed into incorruption. And what is said has this meaning: If our bodies do not rise at all, he says, why do we believe at our baptism that they are being remade for incorruption?
1 Cor 15:29 (quotation, high confidence)
Notes and citation
Summary: "Baptized for the dead" means baptized for our mortal bodies, in faith that they will be raised incorruptible.
- 1 Cor 15:29.
Topics: Baptism, Resurrection of the body, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.221 (PG 78 78:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-221). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-221
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.222PG 78 78:321
ΤΩ ΑΥΤΩ. Πῶς μέλλει ζῶντας καὶ νεκροὺς κρίνειν ὁ Κύριος. Πρὸς Τιμόθεον β΄. Τὸ κρίνεσθαι ζῶντας καὶ νεκροὺς, τοῦτό ἐστι, τὸ καὶ ψυχὴν καὶ σῶμα εἰς κρίσιν ἐλεύσεσθαι, καὶ οὔτε ἓν θατέρου κεχωρισμένον, ἀλλ᾽ ὥσπερ κοινὴν τὴν ἐνταῦθα συνάφειαν ἐποιήσαντο, οὕτω καὶ τὴν ἐκεῖθεν δίκην ἡνωμένως ὑφέξουσιν. Εἰ δὲ καὶ ἄλλως ζητεῖς, οὕτω · Διακρίναι ζῶντας, τοὺς ἀείζωον βίον καὶ θεοφιλῆ μετελθόντας, καὶ ἀποδοῦναι αὐτοῖς ἀτελευτήτους ἀμοιβᾶς · κρῖναι τοὺς νεκρωθέντας τοῖς ἁμαρτήμασι, καὶ τὸ δοθὲν αὐτοῖς τάλαντὸν, ὡς ἐν τάφῳ τῇ ἑαυτῶν καταχώσαντας ῥαθυμίᾳ, καὶ ἀμύνασθαι αὐτοὺς τιμωρίᾳ. Εἰ δὲ καὶ ἄλλως, οὕτως· Κρῖναι τοὺς τότε ζῶντας καταλειφθέντας, καὶ τοὺς ἤδη πρὸ αὐτῶν κοιμηθέντας.
TŌ AUTŌ. Pōs mellei zōntas kai nekrous krinein ho Kyrios. Pros Timotheon b΄. To krinesthai zōntas kai nekrous, touto esti, to kai psychēn kai sōma eis krisin eleusesthai, kai oute hen thaterou kechōrismenon, all᾽ hōsper koinēn tēn entautha synapheian epoiēsanto, houtō kai tēn ekeithen dikēn hēnōmenōs hyphexousin. Ei de kai allōs zēteis, houtō ; Diakrinai zōntas, tous aeizōon bion kai theophilē metelthontas, kai apodounai autois ateleutētous amoibas ; krinai tous nekrōthentas tois hamartēmasi, kai to dothen autois talanton, hōs en taphǭ tę̄ heautōn katachōsantas rhathymią, kai amynasthai autous timōrią. Ei de kai allōs, houtōs; Krinai tous tote zōntas kataleiphthentas, kai tous ēdē pro autōn koimēthentas.
To the same. [How the Lord will judge the living and the dead. (To Timothy 2.)] To be judged as living and dead means that both soul and body will come to judgment, and not one separated from the other; but as they made their union here in common, so they will undergo the judgment there united. If you want another explanation, here it is: to judge the living, those who pursued an ever-living and God-loving life, and give them endless rewards; and to judge those deadened by sins, who buried the talent given them in the tomb of their own slackness, and punish them. And another: to judge those left alive at that time, and those who have already fallen asleep before them.
2 Tim 4:1 (allusion, high confidence) · Matt 25:25 (allusion, medium confidence) · 1 Thess 4:15 (allusion, high confidence)
Notes and citation
Summary: Three explanations of Christ judging "the living and the dead": soul and body together, the righteous and the sinners, and those alive at his coming and those already dead.
- 2 Tim 4:1; Matt 25:25; 1 Thess 4:15–17.
Topics: The last judgment, Second coming of Christ, Resurrection of the body
Cite (SBL): Isidore of Pelusium, Ep. 1.222 (PG 78 78:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-222). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-222
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.223PG 78 78:323
ΖΩΣΙΜΟ, ΕΥΣΤΑΘΙΩ, ΜΑΡΩΝΙ. Εἰ οὔτε τῆς σὺν Χριστῷ [αἰωνίου] διαγωγῆς ἐπιθυμεῖτε, οὔτε τῆς ἀϊδίου φλογὸς τὴν κρίσιν δειλιᾶτε, ἢ πρὸς τοὺς καταφρονητὰς δαίμονας ἁμιλλᾶσθε, ἢ ἀνθρώπων ἰνδάλματα τυγχάνετε ἄψυχα, καὶ λόγου ἀμέτοχα, καὶ φόβου ἀναίσθητα.
ZŌSIMO, EUSTAThIŌ, MARŌNI. Ei oute tēs syn Christǭ [aiōniou] diagōgēs epithymeite, oute tēs aïdiou phlogos tēn krisin deiliate, ē pros tous kataphronētas daimonas hamillasthe, ē anthrōpōn indalmata tynchanete apsycha, kai logou ametocha, kai phobou anaisthēta.
To Zosimus, Eustathius and Maron. If you neither desire the [eternal] life with Christ nor fear the judgment of the everlasting flame, either you are competing with the scornful demons, or you are lifeless images of men, without reason and without the sense of fear.
Notes and citation
Summary: Three clerics unmoved by heaven or hell are likened to demons or lifeless images.
Topics: Hell and eternal punishment, Church discipline and penance
Cite (SBL): Isidore of Pelusium, Ep. 1.223 (PG 78 78:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-223). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-223
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.224PG 78 78:323
ΚΥΝΤΙΑΝΩ ΜΟΝΑΧΟ. Ἐμοὶ κατὰ γνώμην προὐχώρει ἡ ἀσθένεια, κατά μικρόν με τῆς ζάλης ὑπεξάγουσα. ᾿Αλλ' ἐπειδὴ πάλιν ὁ Θεὸς εἴσω μένειν τῶν κυμάτων ἐκέλευσε, βοήθει πρὸς τὸν πλοῦν ταῖς πρεσβείαις, μή τι πάθωμεν ἀλλότριον τῆς γαλήνης.
KYNTIANŌ MONAChO. Emoi kata gnōmēn prouchōrei hē astheneia, kata mikron me tēs zalēs hypexagousa. ᾿All' epeidē palin ho Theos eisō menein tōn kymatōn ekeleuse, boēthei pros ton ploun tais presbeiais, mē ti pathōmen allotrion tēs galēnēs.
To Cyntianus the monk. My illness was going as I wished, leading me little by little out of the storm. But since God has again commanded me to remain within the waves, help my voyage with your intercessions, lest we suffer anything foreign to calm.
Phil 1:23 (echo, low confidence)
Notes and citation
Summary: Isidore, recovering against his hope of death, asks a monk's prayers.
- Isidore had hoped his illness would end in death (cf. Phil 1:23).
Topics: Prayer, Death and burial
Cite (SBL): Isidore of Pelusium, Ep. 1.224 (PG 78 78:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-224). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-224
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.225PG 78 78:323
ΣΙΜΠΛΙΚΙΩ. Συγχαίρομεν τῇ πόλει τῆς ἀρχῆς σου, καὶ χαίρομεν τὸ δίκαιον ὁρῶντες νῦν ἐπὶ μέσης βαδίζον καὶ βραβεῦον. Ἐφ' ᾧ Θεὸν καὶ βοηθὸν ἕξεις καὶ σύμμαχον, τοὺς τε κακοὺς ὑποδεικνύντα, καὶ τοὺς χρηστούς σοι φανεροῦντα.
SIMPLIKIŌ. Synchairomen tę̄ polei tēs archēs sou, kai chairomen to dikaion horōntes nyn epi mesēs badizon kai brabeuon. Eph' hǭ Theon kai boēthon hexeis kai symmachon, tous te kakous hypodeiknynta, kai tous chrēstous soi phanerounta.
To Simplicius. We congratulate the city of your command, and we rejoice to see justice now walking in the open and presiding. For this you will have God as your helper and ally, pointing out the wicked and revealing the good to you.
Notes and citation
Summary: Congratulations to a new governor whose justice is evident.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.225 (PG 78 78:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-225). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-225
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.226PG 78 78:323
ΤΩ ΒΟΥΛΕΥΤΗΡΙΩ. Ἔτι κήδεται Θεὸς Πηλουσίου. Ἔτι σπέρμα θεοσεβείας ἐν αὐτῇ χρηματίζει· ἔτι προνοοῦσιν οἱ πολιοῦχοι μάρτυρες τῆς ταλαίνης. Ἤκει ὁ θαυμαστὸς Σιμπλίκιος τὰς ἡνίας τῆς ἀρχῆς μεταχειρίζων. ῎Ἄλλον ὑμᾶς εὐαγγελίζομαι βίον. "Ασμενοι τὸν ἄνδρα προσδέξασθε, πάσας αὐτῷ ἐκτραγῳδήσατε δυσχερείας. Ἔχει καὶ διάνοιαν σοφὴν, καὶ γνώμην φιλευσεβή, καὶ δώσει τοῖς πόνοις μεταβολήν. Ἰσχύει γὰρ ἀπὸ Θεοῦ, παρ' οὗ πολλοῖς τὸ καλῶς πρᾶξαι παρέχεται.
TŌ BOULEUTĒRIŌ. Eti kēdetai Theos Pēlousiou. Eti sperma theosebeias en autę̄ chrēmatizei; eti pronoousin hoi poliouchoi martyres tēs talainēs. Ēkei ho thaumastos Simplikios tas hēnias tēs archēs metacheirizōn. ᾿Allon hymas euangelizomai bion. "Asmenoi ton andra prosdexasthe, pasas autǭ ektragǭdēsate dyschereias. Echei kai dianoian sophēn, kai gnōmēn phileusebē, kai dōsei tois ponois metabolēn. Ischyei gar apo Theou, par' hou pollois to kalōs praxai parechetai.
To the council. God still cares for Pelusium. A seed of godliness still bears the name in it; the martyrs who guard the city still watch over the wretched place. The admirable Simplicius has come, taking the reins of government. I bring you good news of another life. Receive the man gladly; lament all your difficulties to him. He has both a wise mind and a God-loving purpose, and he will give a change to your toils. For he is strong from God, from whom it is given to many to do well.
Notes and citation
Summary: Isidore tells the council of Pelusium that the new governor Simplicius will relieve their hardships.
- The council (βουλευτήριον) is the city council of Pelusium. The martyrs "who guard the city" are its patron martyrs.
Notes on the original text
- Digital text corrected (word split by OCR): θεοσε βείας → θεοσεβείας.
Topics: Rulers and the state, Martyrs' shrines and relics
Cite (SBL): Isidore of Pelusium, Ep. 1.226 (PG 78 78:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-226). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-226
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.227PG 78 78:323
ΦΛΩΡΕΝΤΙΩ. Περὶ κενοδοξίας, καὶ ἐγκρατείας γλώσσης. Οὐ καλῶς τὰς ᾿Αθήνας θαυμάζεις, καὶ Στοὰν, καὶ Περίπατον, καὶ Ἀττικὴν φαντασίαν, οἷς διὰ μάθησιν φλυαρίας πάλαι προσεκαρτέρεις, ὁ τὰ γήϊνα περιφρονήσας, καὶ μηδὲν ἀγαπᾶν τῶν ἐνταῦθα κεκελευσμένος. Εἰ συνηγέρθης οὖν τῷ Χριστῷ, τὰ ἄνω φρόνει, οὗ ἐστιν αὐτός. Οἱ γὰρ τὴν εὐτελῆ ἐσθῆτά σου ὁρῶντες, καὶ φιλοσοφίαν ἐν μόνῳ σχήματί [σοι] προσοῦσαν, περπερείαν δὲ γνώμης, καὶ γλώσσης ἀλαζονείαν, κατὰ τῆς θειοτάτης θρησκείας βλασφημοῦσι.
PhLŌRENTIŌ. Peri kenodoxias, kai enkrateias glōssēs. Ou kalōs tas ᾿Athēnas thaumazeis, kai Stoan, kai Peripaton, kai Attikēn phantasian, hois dia mathēsin phlyarias palai prosekartereis, ho ta gēïna periphronēsas, kai mēden agapan tōn entautha kekeleusmenos. Ei synēgerthēs oun tǭ Christǭ, ta anō phronei, hou estin autos. Hoi gar tēn eutelē esthēta sou horōntes, kai philosophian en monǭ schēmati [soi] prosousan, perpereian de gnōmēs, kai glōssēs alazoneian, kata tēs theiotatēs thrēskeias blasphēmousi.
To Florentius. [On vainglory, and on self-control of the tongue.] You do not do well to admire Athens, the Stoa, the Peripatos and Attic display, at which you used to spend your time long ago to learn trifles, you who despised earthly things and were commanded to love nothing here. If, then, you have been raised with Christ, set your mind on the things above, where he is. For those who see your cheap clothing, and your philosophy present only in your outward form, but pride of mind and boastfulness of tongue, blaspheme the most divine religion.
Col 3:1 (quotation, high confidence) · Col 3:2 (quotation, high confidence) · Rom 2:24 (allusion, medium confidence)
Notes and citation
Summary: A monk who still admires Athenian philosophy and boasts is told to set his mind on things above, lest his pride bring reproach on the faith.
- Col 3:1–2; Rom 2:24.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR): κεκελευ - σμένος → κεκελευσμένος.
Topics: Humility and pride, Philosophy, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.227 (PG 78 78:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-227). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-227
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.228PG 78 78:325
ΣΩΡΑΝΝΩ ΚΟΜΗΤΙ. Περὶ τῆς ἁγίας κοινωνίας. Κοινωνία κέκληται ἡ τῶν θείων μυστηρίων μετάληψις, διὰ τὸ τὴν πρὸς Χριστὸν ἡμῖν χαρίζεσθαι ἕνωσιν, καὶ κοινωνοὺς ἡμᾶς τῆς αὐτοῦ ποιεῖν βασιλείας.
SŌRANNŌ KOMĒTI. Peri tēs hagias koinōnias. Koinōnia keklētai hē tōn theiōn mystēriōn metalēpsis, dia to tēn pros Christon hēmin charizesthai henōsin, kai koinōnous hēmas tēs autou poiein basileias.
To Sorannus the count. [On holy communion.] Participation in the divine mysteries is called "communion" because it grants us union with Christ and makes us sharers in his kingdom.
1 Cor 10:16 (allusion, medium confidence)
Notes and citation
Summary: Receiving the sacrament is called "communion" because it unites us to Christ and makes us sharers in his kingdom.
- 1 Cor 10:16.
Topics: Eucharist
Cite (SBL): Isidore of Pelusium, Ep. 1.228 (PG 78 78:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-228). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-228
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.229PG 78 78:325
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Γέγραφας δηλωθῆναί σοι δι᾽ ἣν αἰτίαν ὁ δεῖνα παραγινόμενος τοὺς πτωχοὺς εὖ ποιῆσαι, κίνδυνον ἀργαλέον ὑπέμεινε, καὶ οὐκ ἐξείλετο αὐτὸν τῶν συμπτωμάτων ἡ πρόθεσις. Ἐπειδὴ, φημὶ, οὐ χαίρει Θεὸς ἐξ ἀδικίας θυσίαις, καὶ οὐ προσίεται κίβδηλα δῶρα. Οὐ γὰρ πᾶς ὁ βουλόμενος εὖ ποιεῖ, ἀλλ᾽ ὁ ἀξίως Θεοῦ καὶ κτησάμενος, καὶ ἐπαγγειλάμενος τὴν θυσίαν.
ERMINŌ KOMĒTI. Gegraphas dēlōthēnai soi di᾽ hēn aitian ho deina paraginomenos tous ptōchous eu poiēsai, kindynon argaleon hypemeine, kai ouk exeileto auton tōn symptōmatōn hē prothesis. Epeidē, phēmi, ou chairei Theos ex adikias thysiais, kai ou prosietai kibdēla dōra. Ou gar pas ho boulomenos eu poiei, all᾽ ho axiōs Theou kai ktēsamenos, kai epangeilamenos tēn thysian.
To Herminus the count. You wrote asking to be told why so-and-so, coming to do good to the poor, met with a grievous danger, and his purpose did not rescue him from the misfortunes. Because, I say, God does not rejoice in sacrifices from injustice, and does not accept counterfeit gifts. For not everyone who wishes does good, but only one who both acquired and promised the offering in a way worthy of God.
Prov 21:27 (echo, low confidence)
Notes and citation
Summary: A man's almsgiving did not protect him because God does not accept gifts from ill-gotten wealth.
- Sir 34:18–19 (31:21–23 in some editions).
Notes on the original text
- Digital text corrected (word split by OCR): κίν δυνον → κίνδυνον.
Extrabiblical texts: Sir 34:18 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Almsgiving and care for the poor, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.229 (PG 78 78:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-229). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-229
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.230PG 78 78:325
ΤΩ ΑΥΤΩ. Ἐπειδὴ ἀπόδειξιν τῆς ἀποκρίσεως ἐζήτησας Γραφικὴν, ἴσθι ὅτι ὁ Κάϊν καὶ δῶρα προήνεγκε καὶ ἀπαρχὰς τῶν γεννημάτων τὰ δῶρα. ᾿Αλλὰ τῇ σκαιότητι ὁ Θεὸς τῆς γνώμης προσέχων, ἐπ᾿ αὐτὸν μὲν οὐχ ἑώρακε, τὰ δὲ δῶρα αὐτοῦ οὐ προσήκατο, καίτοι ἐκ προθέσεως προσκομισθέντα.
TŌ AUTŌ. Epeidē apodeixin tēs apokriseōs ezētēsas Graphikēn, isthi hoti ho Kaïn kai dōra proēnenke kai aparchas tōn gennēmatōn ta dōra. ᾿Alla tę̄ skaiotēti ho Theos tēs gnōmēs prosechōn, ep᾿ auton men ouch heōrake, ta de dōra autou ou prosēkato, kaitoi ek protheseōs proskomisthenta.
To the same. Since you asked for proof of the answer from Scripture, know that Cain too brought gifts, and the gifts were firstfruits of his produce. But God, attending to the perversity of his mind, did not look upon him and did not accept his gifts, though they were brought on purpose.
Gen 4:5 (allusion, high confidence) · Gen 4:3 (allusion, high confidence)
Notes and citation
Summary: Cain's rejected offering shows that God looks at the giver's disposition.
- Gen 4:3–5.
Topics: Almsgiving and care for the poor, Worship
Cite (SBL): Isidore of Pelusium, Ep. 1.230 (PG 78 78:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-230). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-230
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.231PG 78 78:325
ΚΕΡΚΥΡΙΩ. Ταῖς παντόλμοις καὶ θρασέσι γνώμαις κίνδυνοι καὶ φόβοι διηνεκεῖς ἀκολουθοῦσι, ταῖς δὲ πραέσι καὶ ἡμέροις ἔπαινοι καὶ τιμαὶ καὶ εὐτολμίαι. Εἰ τοίνυν μὴ τὴν ὀρθὴν τῶν πραγμάτων ἀνοίᾳ ἐζημίωσαι κρίσιν, τῆς κρείττονος μοίρας γενοῦ, ἀφέμενος τῆς κακίστης.
KERKYRIŌ. Tais pantolmois kai thrasesi gnōmais kindynoi kai phoboi diēnekeis akolouthousi, tais de praesi kai hēmerois epainoi kai timai kai eutolmiai. Ei toinyn mē tēn orthēn tōn pragmatōn anoią ezēmiōsai krisin, tēs kreittonos moiras genou, aphemenos tēs kakistēs.
To Cercyrius. Constant dangers and fears follow minds that dare everything and are reckless; but praises, honors and good courage follow the gentle and mild. If, then, you have not lost by folly the right judgment of things, become one of the better portion, leaving the worst.
Notes and citation
Summary: Gentleness brings honor and boldness danger; choose the better part.
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 1.231 (PG 78 78:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-231). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-231
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.232PG 78 78:325
ΣΥΝΕΣΙΩ ΕΠΙΣΚΟΠΩ. Καλὸν μὲν τὸ πρὸ κινδύνων ἐζῶσθαι τὴν ὀσφὺν, καὶ Θεῷ διακονεῖσθαι, καὶ βάλλειν τὰς έναντίας φάλαγγας πίστει, ἀλλὰ μὴ ῥαθυμοῦντας καὶ ἐχθροῖς καὶ πολεμίοις ἐκκεῖσθαι· ἐπειδὴ εἰς τοῦτο προήλθομεν ἀβουλίας, ὥστε μηδὲ καιρὸν ἔχειν Θεῷ ἱερατεύειν, τῶν κυκλούντων κακῶν οὐ διδόντων ἅψασθαι τῶν ἀμυντηρίων ὀργάνων· ἐπεὶ καὶ Φινεὲς σειρομάστῃ ἐχρήσατο, ὅτε Θεὸς παρωργίζετο.
SYNESIŌ EPISKOPŌ. Kalon men to pro kindynōn ezōsthai tēn osphyn, kai Theǭ diakoneisthai, kai ballein tas enantias phalangas pistei, alla mē rhathymountas kai echthrois kai polemiois ekkeisthai; epeidē eis touto proēlthomen aboulias, hōste mēde kairon echein Theǭ hierateuein, tōn kyklountōn kakōn ou didontōn hapsasthai tōn amyntēriōn organōn; epei kai Phinees seiromastę̄ echrēsato, hote Theos parōrgizeto.
To Synesius the bishop. It is good to have one's loins girded before dangers, to serve God, and to strike the enemy phalanxes with faith, and not, through slackness, to lie exposed to enemies and foes; for we have come to such a pitch of folly that we have no time even to serve God as priests, since the evils surrounding us do not allow us to take up the instruments of defense. For Phinehas too used a spear when God was provoked to anger.
Luke 12:35 (allusion, medium confidence) · Eph 6:16 (allusion, medium confidence) · Num 25:7 (allusion, high confidence)
Notes and citation
Summary: A bishop is encouraged to defend his people actively against enemies, as Phinehas did.
- Luke 12:35; Eph 6:16; Num 25:7–8. The addressee is probably Synesius of Cyrene, bishop of Ptolemais, whose province suffered barbarian raids; the identification is likely but not certain.
Notes on the original text
- Digital text corrected (word split by OCR): διδόν των → διδόντων.
Topics: Church office, War and military service
Cite (SBL): Isidore of Pelusium, Ep. 1.232 (PG 78 78:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-232). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-232
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.233PG 78 78:327
ΑΝΑΣΤΑΣΙΩ., Περὶ ἀλαζονείας. Ὅτι βδελύσσεται Χριστὸς τοὺς ἄνδρας τῶν αἱμάτων, οὐκ αὐτοὺς δὲ μόνους φημὶ, ἀλλὰ καὶ πάντας τοὺς οἰκοῦντας σὺν αὐτοῖς, ὡς οὐκ ἐπεξιόντας ταῖς αὐτῶν κακουργίαις, δείκνυσιν ἐπὶ Ἡρώδου. Μετά γὰρ τὴν τοῦ Βαπτιστοῦ μιαιφονίαν καταλιπὼν ἀνεχώρησεν. Εἰ τοίνυν μὴ καὶ σαυτὸν καὶ πάντας τοὺς ἐν τῇ πόλει τῆς Ἡρώδου βούλει τυχεῖν τελευτῆς, μεθ᾽ ὧν καὶ οἶκός σου καὶ παῖδες ἀφανισθήσονται, παῦσαι τῆς ἀνηκέστου μανίας. Τί μάτην ἐπείγῃ κακῶς ἐξολέσθαι;
ANASTASIŌ., Peri alazoneias. Hoti bdelyssetai Christos tous andras tōn haimatōn, ouk autous de monous phēmi, alla kai pantas tous oikountas syn autois, hōs ouk epexiontas tais autōn kakourgiais, deiknysin epi Hērōdou. Meta gar tēn tou Baptistou miaiphonian katalipōn anechōrēsen. Ei toinyn mē kai sauton kai pantas tous en tę̄ polei tēs Hērōdou boulei tychein teleutēs, meth᾽ hōn kai oikos sou kai paides aphanisthēsontai, pausai tēs anēkestou manias. Ti matēn epeigę̄ kakōs exolesthai?
To Anastasius. [On arrogance.] That Christ abhors men of blood, and not only them, I say, but all who live with them, as not punishing their crimes, he shows in Herod's case. For after the murder of the Baptist he left and withdrew. If, then, you do not wish both yourself and all in the city to meet Herod's end, with whom your house and children too will be destroyed, stop your incurable madness. Why do you hasten in vain to perish miserably?
Ps 5:6 (5:7 LXX) (allusion, high confidence) · Matt 14:13 (allusion, high confidence) · Acts 12:23 (allusion, medium confidence)
Notes and citation
Summary: A violent man is warned that Christ abhors men of blood, as his withdrawal after John's murder by Herod shows.
- Ps 5:6 (5:7 LXX); Matt 14:12–13; Acts 12:23.
Topics: Killing and murder
Cite (SBL): Isidore of Pelusium, Ep. 1.233 (PG 78 78:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-233). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-233
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.234PG 78 78:327
ΑΜΑΖΟΝΙΩ. Τι καὶ εἰκῆ βιβλιοφορεῖς καὶ τὴν ἀνάγνωσιν ἐκτρέπῃ οἷς ποιεῖς ; Τοῦ Κυρίου γὰρ καὶ αὐτὴν [τὴν] περίεργον θέαν κατακρίνοντος, σὺ οὐ μόνον ἐπιμαίνῃ τοῖς κάλλεσιν, ἀλλὰ καὶ βίον, ὡς ἔγνων, ἀνδραποδώδη ἠγάπησας, πόρνην σύνοικον λαβών, καὶ αἰώνιον ἀτιμίαν ἀγαπῶν, δέον συνιδεῖν τὸ γεγραμμένον· « Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος· πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός· καὶ τὸ μὲν ζηλῶσαι, τὸ δὲ μισῆσαι. « Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ. » Οὐχ ἥδεται τούτοις, ἀλλὰ καὶ ἀντιτάσσεται προσέχων.
AMAZONIŌ. Ti kai eikē bibliophoreis kai tēn anagnōsin ektrepę̄ hois poieis ? Tou Kyriou gar kai autēn [tēn] periergon thean katakrinontos, sy ou monon epimainę̄ tois kallesin, alla kai bion, hōs egnōn, andrapodōdē ēgapēsas, pornēn synoikon labōn, kai aiōnion atimian agapōn, deon synidein to gegrammenon; « Timios ho gamos en pasi, kai hē koitē amiantos; pornous de kai moichous krinei ho Theos; kai to men zēlōsai, to de misēsai. « Phoberon to empesein eis cheiras Theou. » Ouch hēdetai toutois, alla kai antitassetai prosechōn.
To Amazonius. Why do you carry books about to no purpose, and turn the reading aside by what you do? For while the Lord condemns even curious looking, you not only rage after beauties but have, as I have learned, embraced a slavish life, taking a prostitute to live with you and loving eternal dishonor, when you ought to consider what is written: "Marriage is honorable in all, and the bed undefiled; but God will judge the sexually immoral and adulterers"; and to emulate the one and hate the other. "It is a fearful thing to fall into the hands of God." He takes no pleasure in these things, but sets himself against them, paying close attention.
Matt 5:28 (allusion, high confidence) · Heb 13:4 (quotation, high confidence) · Heb 10:31 (quotation, high confidence)
Notes and citation
Summary: A man who reads Scripture but lives with a prostitute is reminded that marriage is honorable and that God will judge the sexually immoral.
- Matt 5:28; Heb 13:4; 10:31.
Notes on the original text
- Digital text corrected (word split by OCR): ἀν δραποδώδη → ἀνδραποδώδη.
Topics: Sexual morality, Marriage
Cite (SBL): Isidore of Pelusium, Ep. 1.234 (PG 78 78:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-234). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-234
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.235PG 78 78:327
ΣΕΡΗΝΩ. Περὶ τῆς τοῦ Κυρίου ἐπερωτήσεως, » Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; › Οὐκ ἀγνοῶν τὴν τῶν ἀνθρώπων περὶ αὐτοῦ πολυώνυμον δόξαν ὁ τὰς καρδίας ἐμβατεύων Χριστὸς, ἤρετο τοὺς ἑαυτοῦ μαθητάς· « Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; · ἀλλὰ τὴν ἀσφαλῆ ὁμολογίαν διδάξαι πάντας βουλόμενος, ἣν ἐμπνευσθεὶς ὁ Πέτρος παρ' αὐτοῦ ὡς κρηπίδα καὶ βάθρον ἀπέθετο, ἐφ᾿ ᾖ τὴν ἑαυτοῦ Ἐκκλησίαν ὁ Κύριος ψκοδόμησε.
SERĒNŌ. Peri tēs tou Kyriou eperōtēseōs, » Tina me legousin hoi anthrōpoi einai? › Ouk agnoōn tēn tōn anthrōpōn peri autou polyōnymon doxan ho tas kardias embateuōn Christos, ēreto tous heautou mathētas; « Tina me legousin hoi anthrōpoi einai? ; alla tēn asphalē homologian didaxai pantas boulomenos, hēn empneustheis ho Petros par' autou hōs krēpida kai bathron apetheto, eph᾿ ę̄ tēn heautou Ekklēsian ho Kyrios pskodomēse.
To Serenus. [On the Lord's question, "Who do men say that I am?"] Christ, who enters into hearts, asked his disciples "Who do men say that I am?" not because he was ignorant of men's many-named opinion about him, but because he wished to teach everyone the sure confession, which Peter, inspired by him, laid down as a foundation and base, on which the Lord built his church.
Matt 16:13 (quotation, high confidence) · Matt 16:16 (allusion, high confidence) · Matt 16:18 (allusion, high confidence)
Notes and citation
Summary: Christ asked who people said he was in order to elicit Peter's confession, the foundation on which he built his church.
- Matt 16:13–18.
Topics: Christology, The church, Rome and Peter
Cite (SBL): Isidore of Pelusium, Ep. 1.235 (PG 78 78:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-235). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-235
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.236PG 78 78:327
ΤΟ ΑΥΤΩ. Περὶ τῆς ἀποκρίσεως Πέτρου, « Σὺ εἶ ὁ Χοιστὸς, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. Τὸ, Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, τῶν δύο φύσεων σημαίνει τὴν ἕνωσιν, ἣν ἐν ἑαυτῷ ὁ τοῦ Θεοῦ Υἱὸς εἰς σωτηρίαν ἡμῶν θεοπρεπῶς ἐξειργάσατο.
TO AUTŌ. Peri tēs apokriseōs Petrou, « Sy ei ho Choistos, ho Huios tou Theou tou zōntos. To, Sy ei ho Christos ho Huios tou Theou, tōn dyo physeōn sēmainei tēn henōsin, hēn en heautǭ ho tou Theou Huios eis sōtērian hēmōn theoprepōs exeirgasato.
To the same. [On Peter's answer, "You are the Christ, the Son of the living God."] "You are the Christ, the Son of God" signifies the union of the two natures, which the Son of God accomplished in himself, as befits God, for our salvation.
Matt 16:16 (quotation, high confidence)
Notes and citation
Summary: Peter's confession "the Christ, the Son of God" expresses the union of the two natures.
- Matt 16:16.
Notes on the original text
- Digital text corrected (stray letter from the OCR): τοῦ Η Θεοῦ → τοῦ Θεοῦ.
Topics: Christology, Incarnation
Cite (SBL): Isidore of Pelusium, Ep. 1.236 (PG 78 78:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-236). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-236
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.237PG 78 78:329
ΗΡΜΟΚΙΑΝΩ. Αγνοεῖς μὲν τὴν ἀνταπόδοσιν, ὡς ἀβλεπτῶν πρὸς τὰ μέλλοντα. Οὐ μόνον δὲ ἐν τῷ μέλλοντι κριτηρίῳ, ἀλλὰ καὶ ἐν τῷ παρόντι βίῳ [τὰς ἐπαξίους] τίνουσι δίκας οἱ βάσκανοι. Καὶ πειθέτω σε ἡ τοῦ ᾿Αχαάβ Ἰεζάβελ, ἐπιμανεῖσα τῷ τοῦ Ναβουθὰ ἀμπελῶνι, καὶ νῦν μὲν βορὰ κυσὶ γενομένη, μετὰ ταῦτα δὲ τῷ αἰωνίῳ πυρὶ τηρουμένη.
ĒRMOKIANŌ. Agnoeis men tēn antapodosin, hōs ableptōn pros ta mellonta. Ou monon de en tǭ mellonti kritēriǭ, alla kai en tǭ paronti biǭ [tas epaxious] tinousi dikas hoi baskanoi. Kai peithetō se hē tou ᾿Achaab Iezabel, epimaneisa tǭ tou Naboutha ampelōni, kai nyn men bora kysi genomenē, meta tauta de tǭ aiōniǭ pyri tēroumenē.
To Hermocianus. You are ignorant of the recompense, being blind to the future. But not only at the judgment to come, but also in the present life the envious pay [the penalties they deserve]. Let Ahab's Jezebel persuade you, who raged for Naboth's vineyard, and became food for dogs now, and is kept hereafter for the eternal fire.
1 Kgs 21:7 (allusion, high confidence) · 2 Kgs 9:36 (allusion, high confidence)
Notes and citation
Summary: The envious are punished in this life and the next, as Jezebel's end shows.
- 1 Kgs 21; 2 Kgs 9:33–37.
Topics: Anger and envy, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.237 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-237). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-237
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.238PG 78 78:329
ΣΕΡΗΝΩ. Εἰς τὸ εἰρημένον παρὰ τοῦ Σωτῆρος περὶ τῆς Ἐκκλησίας, ὅτι - Πύλαι ᾄδου. » Πύλας ᾅδου ὁ θεῖος Λόγος ἐκάλεσε, τὰς τῶν ἀθέων τιμωρίας, τὰς τῶν αἱρέσεων βλασφημίας, αἷστισι πάσαις ἀνθεστῶσα ἡ τοῦ Θεοῦ Ἐκκλησία, τὰς μὲν καταγωνίζεται, ὑπὸ δὲ τῶν οὐ κατακυριεύεται.
SERĒNŌ. Eis to eirēmenon para tou Sōtēros peri tēs Ekklēsias, hoti - Pylai ądou. » Pylas hądou ho theios Logos ekalese, tas tōn atheōn timōrias, tas tōn haireseōn blasphēmias, haistisi pasais anthestōsa hē tou Theou Ekklēsia, tas men katagōnizetai, hypo de tōn ou katakyrieuetai.
To Serenus. [On what the Savior said about the church, "The gates of Hades."] The divine Word called "gates of Hades" the punishments of the godless and the blasphemies of the heresies; the church of God, standing against them all, overcomes some and is not mastered by the others.
Matt 16:18 (quotation, high confidence)
Notes and citation
Summary: The "gates of Hades" are persecutions and heresies, which cannot prevail against the church.
- Matt 16:18.
Topics: The church, Heresy, Persecution
Cite (SBL): Isidore of Pelusium, Ep. 1.238 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-238). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-238
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.239PG 78 78:329
ΑΛΦΕΙΟ ΠΡΕΣΒΥΤΕΡΩ. Ἡ ἐν τῷ ὄρει μεταμόρφωσις τοῦ Δεσπότου ὑμῶν καὶ Σωτῆρος, τὴν ἐκ νεκρῶν ἐξανάστασιν ἡμῶν προεδήλου, ἥντινα καὶ φυλάττειν ἐν ἑαυτοῖς οἱ θεαταὶ προσετάττοντο μέχρι τῆς αὐτοῦ ἀναστάσεως, ὡς τότε πιστὴν φανησομένην, οἷα τῷ ἔργῳ ὁρωμένην. Ἡ δὲ Μωσέως καὶ Ἡλίου παρουσία, τὴν ζώντων καὶ νεκρῶν ἐμαρτύρησεν αὐτῷ δεσποτείαν.
ALPhEIO PRESBYTERŌ. Hē en tǭ orei metamorphōsis tou Despotou hymōn kai Sōtēros, tēn ek nekrōn exanastasin hēmōn proedēlou, hēntina kai phylattein en heautois hoi theatai prosetattonto mechri tēs autou anastaseōs, hōs tote pistēn phanēsomenēn, hoia tǭ ergǭ horōmenēn. Hē de Mōseōs kai Hēliou parousia, tēn zōntōn kai nekrōn emartyrēsen autǭ despoteian.
To Alphaeus the presbyter. The transfiguration of your Master and Savior on the mountain foreshowed our resurrection from the dead; which the onlookers were commanded to keep to themselves until his resurrection, since it would then appear credible, being seen in the event. The presence of Moses and Elijah bore witness to his lordship over the living and the dead.
Matt 17:2 (allusion, high confidence) · Matt 17:9 (allusion, high confidence) · Matt 17:3 (allusion, high confidence) · Rom 14:9 (allusion, high confidence)
Notes and citation
Summary: The transfiguration foreshadows our resurrection, and Moses and Elijah attest Christ's lordship over the dead and the living.
- Matt 17:1–9; Rom 14:9. Moses had died; Elijah was taken up alive.
Topics: Resurrection of the body, Christology
Cite (SBL): Isidore of Pelusium, Ep. 1.239 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-239). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-239
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.240PG 78 78:329
ΚΥΡΗΝΙΩ. Ὅτι οὐκ ἔστιν αἴτιος τῶν κακῶν ὁ Θεός. Εἰ τῶν κακῶν αἴτιόν ἐστι τὸ θεῖον, πῶς ἐπὶ σὲ ὕει, καὶ ἥλιον ἀνατέλλει, καὶ μέχρι γήρως σε παρέτεινεν ἐνταῦθα, πολλῶν μὲν ἄξιον ὄντα θανάτων, καὶ πρὸ πλείονος χρόνου, δι' εὐσπλαγχίαν δὲ αὐτοῦ φυλαχθέντα εἰς τοῦτο ἡλικίας πρὸς μετάγνωσιν καὶ νῆψιν;
KYRĒNIŌ. Hoti ouk estin aitios tōn kakōn ho Theos. Ei tōn kakōn aition esti to theion, pōs epi se hyei, kai hēlion anatellei, kai mechri gērōs se pareteinen entautha, pollōn men axion onta thanatōn, kai pro pleionos chronou, di' eusplanchian de autou phylachthenta eis touto hēlikias pros metagnōsin kai nēpsin?
To Cyrenius. [That God is not the cause of evils.] If the divine is the cause of evils, how does he send rain on you, and make the sun rise, and prolong your life here to old age, though you deserve many deaths, and that long ago, but have been kept by his compassion to this age for repentance and sobriety?
Matt 5:45 (allusion, high confidence) · Rom 2:4 (allusion, medium confidence)
Notes and citation
Summary: God is not the author of evil; his patience with the sinner, keeping him alive for repentance, proves it.
- Matt 5:45; Rom 2:4.
Topics: Evil and its origin, Providence, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.240 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-240). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-240
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.241PG 78 78:329
ΣΥΝΕΣΙΩ. Περὶ Ἀρειανῶν καὶ Εὐνομιανῶν. Ο βούλει μαθεῖν, σύντομόν ἐστιν, ἀλλ᾽ ὅμως ἀσφαλές. Εἰ ἀεὶ ὡσαύτως ἔχει Θεὸς, εἰ μηδὲν προσκτᾶταί ποτε, ἀεί ἐστι καὶ Πατήρ. Εἰ δὲ ἀεί ἐστι Πατὴρ, ἀεὶ ἔσχε τὸν Υἱόν. Συναΐδιος ἄρα ὁ Υἱὸς τῷ Πατρί.
SYNESIŌ. Peri Areianōn kai Eunomianōn. O boulei mathein, syntomon estin, all᾽ homōs asphales. Ei aei hōsautōs echei Theos, ei mēden prosktatai pote, aei esti kai Patēr. Ei de aei esti Patēr, aei esche ton Huion. Synaïdios ara ho Huios tǭ Patri.
To Synesius. [On the Arians and Eunomians.] What you want to learn is short, but nonetheless sure. If God is always the same, if he never acquires anything, he is always Father. And if he is always Father, he always had the Son. The Son, then, is co-eternal with the Father.
Notes and citation
Summary: Since God never changes, he is always Father, so the Son is co-eternal.
Topics: Trinity, Arianism, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.241 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-241). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-241
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.242PG 78 78:329
ΕΡΜΙΝΟ ΚΟΜΗΤΙ. Περὶ Μοντανοῦ. Εἰ καὶ σοι ἀνήκοος ἦν μέχρι δεῦρο, ὡς ἔγραψας, ἡ Μοντανοῦ βλασφημία· ἀλλ᾽ ἀρχαία ἐστὶ καὶ μακρὰ, σηπεδόνα πολλὴν ἐργασαμένη [καὶ] λώβην καὶ λύμην. Χρὴ δὲ προτροπάδην αὐτὴν καὶ φεύγειν καὶ ἀποπέμπεσθαι τοσαύτην τίκτειν βλάβην τῇ ψυχῇ δυναμένην, ὅσην αὐτὸς εὗρεν τῆς πλάνης τεχνίτης. Μαγγανείαις γὰρ καὶ παιδοκτονίαις, μοιχείαις τε καὶ εἰδωλολατρείαις συντίθεται, καὶ δαίμοσι χαλεποῖς συγκροτείται· ἧς μετέχων, ἐκείνων εὐθὺς ἀναπίμπλαται.
ERMINO KOMĒTI. Peri Montanou. Ei kai soi anēkoos ēn mechri deuro, hōs egrapsas, hē Montanou blasphēmia; all᾽ archaia esti kai makra, sēpedona pollēn ergasamenē [kai] lōbēn kai lymēn. Chrē de protropadēn autēn kai pheugein kai apopempesthai tosautēn tiktein blabēn tę̄ psychę̄ dynamenēn, hosēn autos heuren tēs planēs technitēs. Manganeiais gar kai paidoktoniais, moicheiais te kai eidōlolatreiais syntithetai, kai daimosi chalepois synkroteitai; hēs metechōn, ekeinōn euthys anapimplatai.
To Herminus the count. [On Montanus.] Even if, as you wrote, the blasphemy of Montanus had not reached your ears until now, it is ancient and long-standing, having caused much rot, [and] ruin and havoc. One must flee it headlong and drive it away, since it can bring forth as much harm to the soul as its author, the artificer of error, found. For it is put together from sorceries and child-murders, adulteries and idolatries, and is welded together with cruel demons; whoever shares in it is at once filled with them.
Notes and citation
Summary: The Montanist heresy is old and ruinous, charged with sorcery, child-murder, adultery and idolatry, and must be shunned.
- The charges of child-murder and the like belong to the hostile tradition about the Montanists; translated as written. Latin heading debris ("HERMOCIAΝΟ") is removed.
Notes on the original text
- Digital text corrected (Latin heading debris from Migne's parallel column): τῆς πλάνης HERMOCIAΝΟ. τεχνίτης → τῆς πλάνης τεχνίτης.
Cite (SBL): Isidore of Pelusium, Ep. 1.242 (PG 78 78:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-242). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-242
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.243PG 78 78:331
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ [περὶ τοῦ αὐτοῦ]. Πολλῆς μὲν δεῖται μακρηγορίας ἡ παράστασις τῆς δυσσεβείας. Ὡς ἐν συντόμῳ δὲ φράσαι, ἀνελεῖν σπουδάζουσι τὸ πανάγιον Πνεῦμα, οὐκ ἐν τῇ ἡμέρᾳ τῆς Πεντηκοστῆς ἐπιφοιτῆσαι τοῦτο τοῖς ἱεροῖς λέγοντες ἀποστόλοις, ἀλλ᾽ ἐς ὕστερον μακρῷ, Μοντανοῦ διακονοῦντος δεδόσθαι, ἀνθρώπου οὐδὲν μὲν βαρὺ, ὡς οὗτοί φασι, πεπραχότος, μοιχοῦ δὲ φανερῶς ἑαλωκότος, καὶ τῷ κατορθώματι τούτῳ θεοφάνειαν λέγοντος πεπιστεῦσθαι.
TŌ AUTŌ. Peri autou [peri tou autou]. Pollēs men deitai makrēgorias hē parastasis tēs dyssebeias. Hōs en syntomǭ de phrasai, anelein spoudazousi to panagion Pneuma, ouk en tę̄ hēmerą tēs Pentēkostēs epiphoitēsai touto tois hierois legontes apostolois, all᾽ es hysteron makrǭ, Montanou diakonountos dedosthai, anthrōpou ouden men bary, hōs houtoi phasi, peprachotos, moichou de phanerōs healōkotos, kai tǭ katorthōmati toutǭ theophaneian legontos pepisteusthai.
To the same. [On the same.] Setting out their impiety would need a long speech; but to put it briefly, they strive to do away with the all-holy Spirit, saying that he did not come upon the holy apostles on the day of Pentecost, but was given much later through the ministry of Montanus, a man who, as they say, did nothing serious, but was openly caught as an adulterer, and who said that by this achievement he had been entrusted with a manifestation of God.
Acts 2:1 (allusion, high confidence) · Acts 2:4 (allusion, high confidence)
Notes and citation
Summary: The Montanists deny that the Spirit came at Pentecost and claim he came through Montanus.
- Acts 2:1–4. The charge against Montanus's morals is the letter's own polemic.
Topics: Montanism, The Holy Spirit, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.243 (PG 78 78:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-243). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-243
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.244PG 78 78:331
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Οὐδὲν ὀνίνησι νηστεία τοὺς ὑγιέσι μὴ προσέχοντας ὅροις· ὅσῳ γὰρ τοῦ σώματος ἡ ψυχή προτερεύει, τοσοῦτον πολιτείας δόγματα προκρίνεται εὐσεβείας.
TŌ AUTŌ. Peri autou. Ouden oninēsi nēsteia tous hygiesi mē prosechontas horois; hosǭ gar tou sōmatos hē psychē protereuei, tosouton politeias dogmata prokrinetai eusebeias.
To the same. [On the same.] Fasting profits nothing those who do not keep to sound definitions of doctrine; for as much as the soul surpasses the body, so much are the doctrines of godliness preferred to the way of life.
Notes and citation
Summary: Montanist fasting is worthless without sound doctrine, which matters more than ascetic practice.
Topics: Montanism, Fasting, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.244 (PG 78 78:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-244). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-244
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.245PG 78 78:331
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Ἡ χρῆσις τῶν χειρόνων τὴν εὔρεσιν ποιεῖ τῶν κρειττόνων. Ἵνα γὰρ τήνδε τὴν βλασφημίαν ἐκκλίνωμεν, καὶ τήνδε συνεωράκαμεν, κἀκείνην πεφεύγαμεν, καὶ ἐκ ταύτης ἑτέραν καὶ τὴν ἄσπιλον κατειλήφαμεν. "Ωσπερ οὖν Μοντανὸν μυσαττόμεθα, οὕτως καὶ Μανιχαῖον τὸν σύμφρονα αὐτοῦ βδελυξόμεθα. Δίδυμον γὰρ κακὸν τῆς γεέννης μεσαίτατον.
TŌ AUTŌ. Peri autou. Hē chrēsis tōn cheironōn tēn euresin poiei tōn kreittonōn. Hina gar tēnde tēn blasphēmian ekklinōmen, kai tēnde syneōrakamen, kakeinēn pepheugamen, kai ek tautēs heteran kai tēn aspilon kateilēphamen. "Ōsper oun Montanon mysattometha, houtōs kai Manichaion ton symphrona autou bdelyxometha. Didymon gar kakon tēs geennēs mesaitaton.
To the same. [On the same.] Use of the worse leads to discovery of the better. For in order to avoid this blasphemy, we have both examined that one and fled the other, and from it have grasped another, the spotless one. So as we loathe Montanus, so we will abhor Mani, who is like-minded with him; for they are a twin evil, in the very midst of Gehenna.
Notes and citation
Summary: Knowing the heresies helps us find the true faith; Montanus and Mani are twin evils.
Notes on the original text
- Digital text corrected (stray character from the OCR): πεφεύ& γαμεν → πεφεύγαμεν.
Topics: Montanism, Manichaeism, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.245 (PG 78 78:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-245). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-245
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.246PG 78 78:331
ΤΩ ΑΥΤΩ. Περὶ Ἀρειανῶν καὶ Εὐνομιανῶν. Ἀρείῳ καὶ Εὐνομίῳ οὐ γέγονε διαφορὰ πρὸς βελτίωσιν, ἀλλὰ ἀμφότεροι ἀλλήλους βλασφημίας φιλοτιμίᾳ ὑπερβαλέσθαι ἐφιλονείκησαν· ὁ μὲν ποίημα τὸν τοῦ Θεοῦ Υἱὸν ἐξειπεῖν τολμηρῶς ἀναθαῤῥήσας, ὁ δὲ καὶ δοῦλον ἀσεβῶς ἀγορεύσας. Παντὶ τοίνυν σθένει [ἀμφοτέρους] φευκτέον, ἐσχάτης λύμης τοὺς μύστας ἐμπιπλῶντας.
TŌ AUTŌ. Peri Areianōn kai Eunomianōn. Areiǭ kai Eunomiǭ ou gegone diaphora pros beltiōsin, alla amphoteroi allēlous blasphēmias philotimią hyperbalesthai ephiloneikēsan; ho men poiēma ton tou Theou Huion exeipein tolmērōs anatharrhēsas, ho de kai doulon asebōs agoreusas. Panti toinyn sthenei [amphoterous] pheukteon, eschatēs lymēs tous mystas empiplōntas.
To the same. [On the Arians and Eunomians.] Between Arius and Eunomius there has been no difference for the better; both strove to surpass each other in an ambition of blasphemy: the one daring boldly to call the Son of God a thing made, the other impiously declaring him even a servant. With all one's strength, then, one must flee [both], since they fill their initiates with extreme ruin.
Notes and citation
Summary: Arius and Eunomius vied in blasphemy, calling the Son a creature and a servant.
Notes on the original text
- Digital text corrected (word split by OCR): φιλο τιμίᾳ → φιλοτιμίᾳ.
Topics: Arianism, Trinity, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.246 (PG 78 78:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-246). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-246
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.247PG 78 78:331
ΤΟ ΑΥΤΩ. Κατὰ Σαβελλιανῶν. "Αλλη δυσεξάγγελτος Χάρυβδις εἰς πυθμένα ᾄδου κατακρημνίζουσα τοὺς ἁλόντας, ἡ Σαβελλίου κακόνοια, ἐκ Λιβύης ἀπάρασα, εἰς πολλοὺς δὲ κωμάσασα. Τὴν προσκυνητὴν γὰρ καὶ μακαρίαν Τριάδα, μίαν τινὰ τριπρόσωπον ὑπόστασιν ἐξελήρησεν, ὅπερ ἐστὶ τῶν τριῶν μᾶλλον ἀναιρέσεις μία γάρ ἐστιν ἡ θεότης, τρεῖς δὲ αἱ ὑποστάσεις. Ταύτας τήρει, οὕτως έχε· μή τίς σε συστολὴν ὑποστάσεως, ὡς οὐσίας ἕνωσιν διδάξῃ.
TO AUTŌ. Kata Sabellianōn. "Allē dysexangeltos Charybdis eis pythmena ądou katakrēmnizousa tous halontas, hē Sabelliou kakonoia, ek Libyēs aparasa, eis pollous de kōmasasa. Tēn proskynētēn gar kai makarian Triada, mian tina triprosōpon hypostasin exelērēsen, hoper esti tōn triōn mallon anaireseis mia gar estin hē theotēs, treis de hai hypostaseis. Tautas tērei, houtōs eche; mē tis se systolēn hypostaseōs, hōs ousias henōsin didaxę̄.
To the same. [Against the Sabellians.] Another Charybdis, hard to describe, hurling those it catches down to the bottom of Hades, is the malice of Sabellius, which set out from Libya and has rioted among many. For he babbled that the adorable and blessed Trinity is one single three-faced hypostasis, which is rather the abolition of the three. For the Godhead is one, but the hypostases three. Keep these, hold to this; let no one teach you a contraction of hypostasis as though it were union of essence.
Notes and citation
Summary: Sabellius's teaching of one three-faced hypostasis abolishes the Trinity; the Godhead is one, the hypostases three.
Topics: Trinity, Monarchianism and Sabellianism, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.247 (PG 78 78:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-247). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-247
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.248PG 78 78:333
ΔΡΑΚΟΝΤΙΩ ΠΡΕΣΒΥΤΕΡΩ. Εἰς τὸ, « Ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν. › Ἀνατολὴν ἔχων ὄνομα Θεὸς, ἔφης, καὶ φῶς ὑπἀρχων ἀπρόσιτον, πῶς ἐπὶ δυσμῶν ἐπιβέβηκεν; ᾿Ανατολὴ αὐτῷ ὄνομα, ἡ ἄναρχος θεότης, ἡ φῶς οὖσα ἀΐδιον. Ἡ δὲ ἐπὶ δυσμῶν ἐπίβασις, ἡ κοινωνία τῆς ἀνθρωπίνης πτωχείας, δύσις οὖσα, καὶ νυκτὶ ἐοικυῖα, εἱ συγκρίνοιτο τῇ ἄνω λαμπρότητι. Ασύγκριτα γὰρ ὑπῆρχε τὰ πράγματα πρὶν [ἢ ] ἑνώσει αὐτὰ ἐν ἑαυτῷ ὁ τεχνίτης.
DRAKONTIŌ PRESBYTERŌ. Eis to, « Hodopoiēsate tǭ epibebēkoti epi dysmōn. › Anatolēn echōn onoma Theos, ephēs, kai phōs hyparchōn aprositon, pōs epi dysmōn epibebēken? ᾿Anatolē autǭ onoma, hē anarchos theotēs, hē phōs ousa aïdion. Hē de epi dysmōn epibasis, hē koinōnia tēs anthrōpinēs ptōcheias, dysis ousa, kai nykti eoikuia, hei synkrinoito tę̄ anō lamprotēti. Asynkrita gar hypērche ta pragmata prin [ē ] henōsei auta en heautǭ ho technitēs.
To Dracontius the presbyter. [On "Make a way for him who rides upon the west."] Since God has "East" as his name, you asked, and is light unapproachable, how has he ridden upon the west? "East" is his name: the Godhead without beginning, which is everlasting light. His riding upon the west is his sharing in human poverty, which is a setting and like night if compared with the brightness above. For the two realities were incomparable before the Artificer united them in himself.
Ps 68:4 (67:5 LXX) (quotation, high confidence) · Zech 6:12 (allusion, high confidence) · 1 Tim 6:16 (allusion, high confidence)
Notes and citation
Summary: God's name "East" is his eternal Godhead; his "riding upon the west" is the incarnation, his sharing in human lowliness.
- Ps 68:4 (67:5 LXX); Zech 6:12 (LXX "East is his name"); 1 Tim 6:16. The scan has displaced the end of the quotation in the title; corrected.
Notes on the original text
- Digital text corrected (displaced line fragment; displaced line fragment restored): σμῶν. › Εἰς τὸ → Εἰς τὸ; ἐπὶ δυΑνατολὴν → ἐπὶ δυσμῶν. › Ἀνατολὴν.
Topics: Incarnation, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.248 (PG 78 78:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-248). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-248
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.249PG 78 78:333
ΕΠΙΚΤΗΤΟ. Ποτήριον πτώσεως, καὶ κόνδυ θυμοῦ, τιμωρίας τοῖς πταίουσιν ἀπειλεῖ ὁ Θεὸς εἰς διόρθωσιν, ποτὲ μὲν Βαβυλωνίοις, ποτὲ δὲ ᾿Ασσυρίοις ἐγχειρίζων. ῞Απερ ἐκποθέντα ὑπὸ Ἑβραίων, αὐτοὺς μὲν ἀπεμέθυσε, βελτίονος δὲ ζωῆς οὐκ ἠξίωσεν. Ἕν δὲ Χριστὸς ἐπὶ ξύλου ποτήριον πιὼν, καὶ πικρίαν ἰάτρευσε, καὶ εὐφροσύνην ἐπήγαγεν.
EPIKTĒTO. Potērion ptōseōs, kai kondy thymou, timōrias tois ptaiousin apeilei ho Theos eis diorthōsin, pote men Babylōniois, pote de ᾿Assyriois encheirizōn. ῾Aper ekpothenta hypo Hebraiōn, autous men apemethyse, beltionos de zōēs ouk ēxiōsen. Hen de Christos epi xylou potērion piōn, kai pikrian iatreuse, kai euphrosynēn epēgagen.
To Epictetus. The cup of falling and the bowl of wrath God threatens as punishments on those who sin, for their correction, handing it now to the Babylonians, now to the Assyrians. When the Hebrews drank these, it made them drunk but did not make them worthy of a better life. But Christ, drinking one cup on the tree, both healed the bitterness and brought in gladness.
Isa 51:17 (allusion, high confidence) · Isa 51:22 (allusion, high confidence) · Matt 26:39 (allusion, medium confidence)
Notes and citation
Summary: The cup of wrath given to Israel through its enemies did not reform it, but Christ's cup on the cross healed bitterness and brought joy.
- Isa 51:17, 22; Matt 26:39.
Notes on the original text
- Digital text corrected (Latin look-alike letter in the OCR): ἀπεμέΟυσε → ἀπεμέθυσε.
Topics: The last judgment, Passion and death of Christ, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.249 (PG 78 78:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-249). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-249
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.250PG 78 78:333
ΕΥΣΕΒΙΟ ΕΠΙΣΚΟΠΩ. Ἡ ἀχάριστος ἡμῶν καὶ φαύλη διάθεσις, πᾶσαν Θεοῦ δωρεὰν ἀναξίως ἐδέξατο. Πνεῦμα εἰλήφαμεν ἅγιον, καὶ πράξεσιν αὐτὸ φαύλαις ὠθήσαμεν. Θαυμάτων ἐδεξάμεθα χάρισμα, καὶ ἀπιστίαις αὐτὸ παρωσάμεθα. Διδασκαλίαν καὶ σοφίαν ὁ δοτὴρ τῶν τοιούτων ἐνέπνευσε, καὶ βλασφημίαις αὐτὰς ἀπωσάμεθα· ἱερωσύνην τὴν οὐράνιον ἐπιστεύθημεν, καὶ κρίσει αὐτὴν σφαλερᾷ διεφθείραμεν. Ὁ δεῖνα ἔλαβε βιαίως ἐπισκοπὴν, καὶ γένει φορτίζει τὰ πράγματα. Ὁ δεῖνα οἰκονομεῖ, καὶ οἰκέταις ὀχλεῖ τὸ θυσιαστήριον. Οὗτος ἐκείνῳ ᾠκείωται, καὶ τὰ πτωχικὰ σφετερίζεται. Ἐκεῖνος τούτῳ εὐνοεῖ, καὶ ἐντομίας καὶ θηλυδρίας ἀνδράποδα εὔωνα ἐπεισφέρει τοῖς ἀνακτόροις. Βαβαὶ, πόσαις κηλῖσι τὸ Θεῖον χραίνεται βήμα!
EUSEBIO EPISKOPŌ. Hē acharistos hēmōn kai phaulē diathesis, pasan Theou dōrean anaxiōs edexato. Pneuma eilēphamen hagion, kai praxesin auto phaulais ōthēsamen. Thaumatōn edexametha charisma, kai apistiais auto parōsametha. Didaskalian kai sophian ho dotēr tōn toioutōn enepneuse, kai blasphēmiais autas apōsametha; hierōsynēn tēn ouranion episteuthēmen, kai krisei autēn sphalerą diephtheiramen. Ho deina elabe biaiōs episkopēn, kai genei phortizei ta pragmata. Ho deina oikonomei, kai oiketais ochlei to thysiastērion. Houtos ekeinǭ ǭkeiōtai, kai ta ptōchika spheterizetai. Ekeinos toutǭ eunoei, kai entomias kai thēlydrias andrapoda euōna epeispherei tois anaktorois. Babai, posais kēlisi to Theion chrainetai bēma!
To Eusebius the bishop. Our ungrateful and base disposition has received every gift of God unworthily. We have received the Holy Spirit, and driven him away by base deeds. We received the gift of miracles, and thrust it aside by unbelief. The giver of such things inspired teaching and wisdom, and we pushed them away with blasphemies. We were entrusted with the heavenly priesthood, and ruined it by faulty judgment. So-and-so took the episcopate by force and loads affairs with his family. So-and-so is steward, and crowds the altar with his servants. This one is intimate with that one and appropriates the funds of the poor; that one favors this one and brings eunuchs and effeminate cheap slaves into the sanctuary. Alas, with how many stains the divine sanctuary is defiled!
Notes and citation
Summary: A lament over the clergy's abuses: bishoprics seized by force, nepotism, theft from the poor, and unworthy men brought into the sanctuary.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR): θυσιαστή - ριον → θυσιαστήριον.
Topics: Church office, Ordination, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.250 (PG 78 78:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-250). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-250
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.251PG 78 78:333
ΕΥΑΓΡΙΩ ΔΙΑΚΟΝΩ. Περὶ τῆς χλαίνης. Ἡ χλαίνα τῆς χλεύης τὴν ἐπίγειον πᾶσαν ἀρχὴν παίγνιον οὖσαν ἐθριάμβευσεν· ἀλλὰ τῷ Κυρίῳ περιαφθεῖσα, τὸ ἰσχυρὸν καὶ ἐῤῥωμένον ἐκτήσατο, εἰς ἀδιάδοχον προκόψασα κράτος. Ἔπρεπε γὰρ αὐτὴν καὶ μόνον ἁψαμένην Χριστοῦ, καὶ κράσπεδον γενομένην αὐτοῦ, ἀσφαλῆ καὶ βεβαίαν γενέσθαι.
EUAGRIŌ DIAKONŌ. Peri tēs chlainēs. Hē chlaina tēs chleuēs tēn epigeion pasan archēn paignion ousan ethriambeusen; alla tǭ Kyriǭ periaphtheisa, to ischyron kai errhōmenon ektēsato, eis adiadochon prokopsasa kratos. Eprepe gar autēn kai monon hapsamenēn Christou, kai kraspedon genomenēn autou, asphalē kai bebaian genesthai.
To Evagrius the deacon. [On the cloak.] The cloak of mockery made a triumphal show of all earthly rule as a plaything; but when placed on the Lord it acquired strength and vigor, advancing to an unending rule. For it was fitting that it, merely by touching Christ and becoming his hem, should become secure and firm.
Matt 27:28 (allusion, high confidence) · Matt 9:20 (allusion, medium confidence)
Notes and citation
Summary: The mock robe put on Christ exposed earthly power as a toy and, by touching him, became a sign of his everlasting reign.
- Matt 27:28–29; Matt 9:20.
Notes on the original text
- Digital text corrected (word split by OCR): αὐ· τὴν → αὐτὴν.
Topics: Passion and death of Christ, Christology
Cite (SBL): Isidore of Pelusium, Ep. 1.251 (PG 78 78:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-251). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-251
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.252PG 78 78:335
ΑΛΦΕΙΟ ΠΡΕΣΒΥΤΕΡΩ. Διὸ ἐσχίσθη τοῦ ναοῦ τὸ καταπέτασμα. Ἡ τῶν ἁγίων ὁδὸς ἐν τῷ ναῷ κρυπτομένη, καὶ καταπετάσματι διειργομένη, μήπω δεδόσθαι τὸν ἁγιασμὸν ὑπεδείκνυ τῇ τοῦ Κυρίου ἡμῶν φυλαττόμενον παρουσίᾳ. Ἡνίκα διαρρήξας τὸ καταπέτασμα, καὶ γυμνώσας τοῖς ἔθνεσι τὰ τῶν ἁγίων ἀπόῤῥητα, κεκαλυμμένα Ἰουδαίοις ὡς ἀγνώμοσιν, ὡδοποίησεν ἡμῖν πρὸς τὴν ἄνω συγγένειαν.
ALPhEIO PRESBYTERŌ. Dio eschisthē tou naou to katapetasma. Hē tōn hagiōn hodos en tǭ naǭ kryptomenē, kai katapetasmati dieirgomenē, mēpō dedosthai ton hagiasmon hypedeikny tę̄ tou Kyriou hēmōn phylattomenon parousią. Hēnika diarrēxas to katapetasma, kai gymnōsas tois ethnesi ta tōn hagiōn aporrhēta, kekalymmena Ioudaiois hōs agnōmosin, hōdopoiēsen hēmin pros tēn anō syngeneian.
To Alphaeus the presbyter. [Why the veil of the temple was torn.] The way of the holy place, hidden in the temple and shut off by the veil, showed that sanctification had not yet been given, being kept for the coming of our Lord. When he tore the veil and laid bare to the nations the secrets of the holy place, which remain veiled to the Jews as unfeeling, he made a way for us to our kinship above.
Matt 27:51 (allusion, high confidence) · Heb 9:8 (allusion, high confidence) · Heb 10:20 (allusion, high confidence) · 2 Cor 3:14 (allusion, medium confidence)
Notes and citation
Summary: The tearing of the temple veil at Christ's death opened the way into the holy place to the nations.
- Matt 27:51; Heb 9:8; 10:19–20; 2 Cor 3:14–15. The words about the Jews are the letter's own.
Topics: Passion and death of Christ, Salvation, The church and Israel
Cite (SBL): Isidore of Pelusium, Ep. 1.252 (PG 78 78:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-252). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-252
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.253PG 78 78:335
ΤΩ ΑΥΤΩ. Διὰ τί ἐν τῷ πάθει τοῦ Δεσπότου τὰ ἄψυχα ἐμαστίζετο. Δριμέως ζητεῖς τὰ νοήματα. Καὶ τίς σοι ἀρκέσει ἀμέλγοντι, εἰ μὴ Θεὸς παράσχοι λόγον [καὶ τόνον] τῷ σκοπῷ σου συντρέχοντα; Αἱ πέτραι ἐν τῷ πάθει τῷ Κυριακῷ διεθρύβησαν, καὶ τὰ μνήματα πρὸς μεθοδείαν σωμάτων ἐτρόμαζον, τῶν ἐπιγείων καὶ ὑπογείων Δεσπότην σημαίνοντα τὸν ἡλούμενον.
TŌ AUTŌ. Dia ti en tǭ pathei tou Despotou ta apsycha emastizeto. Drimeōs zēteis ta noēmata. Kai tis soi arkesei amelgonti, ei mē Theos paraschoi logon [kai tonon] tǭ skopǭ sou syntrechonta? Hai petrai en tǭ pathei tǭ Kyriakǭ diethrybēsan, kai ta mnēmata pros methodeian sōmatōn etromazon, tōn epigeiōn kai hypogeiōn Despotēn sēmainonta ton hēloumenon.
To the same. [Why lifeless things were scourged at the Master's passion.] You search out meanings keenly. And who will suffice you as you milk them, unless God provides a word [and vigor] running with your aim? The rocks were shattered at the Lord's passion, and the tombs trembled for the release of bodies, signifying that the one being nailed is Master of things on earth and under the earth.
Matt 27:51 (allusion, high confidence) · Matt 27:52 (allusion, high confidence) · Phil 2:10 (allusion, medium confidence)
Notes and citation
Summary: The rocks split and the tombs opened at the crucifixion to show that the crucified is Lord of earth and the underworld.
- Matt 27:51–52; Phil 2:10.
Topics: Passion and death of Christ, Descent into Hades
Cite (SBL): Isidore of Pelusium, Ep. 1.253 (PG 78 78:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-253). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-253
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.254PG 78 78:335
ΤΩ ΑΥΤΩ. Τίνος χάριν, ἔφης, τὰ ἄψυχα ἐμαστίζετο; Τῆς Ἰουδαίων, φημὶ, κατηγοροῦντα ἡλιθιότητος.· ὅτι τὰ μὲν φόβῳ συνετρίβετο, αὐτοὶ δὲ εἰς λίθων φύσιν μεθίσταντο, καὶ πρὸς φόβον ἀναίσθητοι, καὶ πρὸς εὐεργεσίαν ὄντες ἀχάριστοι.
TŌ AUTŌ. Tinos charin, ephēs, ta apsycha emastizeto? Tēs Ioudaiōn, phēmi, katēgorounta hēlithiotētos.; hoti ta men phobǭ synetribeto, autoi de eis lithōn physin methistanto, kai pros phobon anaisthētoi, kai pros euergesian ontes acharistoi.
To the same. Why, you asked, were lifeless things scourged? To accuse the stupidity of the Jews, I say: because those things were shattered by fear, while they turned into the nature of stones, insensible to fear and ungrateful for benefits.
Matt 27:51 (allusion, high confidence)
Notes and citation
Summary: The rocks that split at the crucifixion rebuke those who remained unmoved.
- Matt 27:51. The words about the Jews are the letter's own.
Notes on the original text
- Digital text corrected (stray bracket from the OCR): τὰ ( μὲν → τὰ μὲν.
Topics: Passion and death of Christ
Cite (SBL): Isidore of Pelusium, Ep. 1.254 (PG 78 78:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-254). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-254
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.255PG 78 78:335
ΤΩ ΑΥΤΩ. Περὶ τῶν δύο ληστῶν. Οἱ δύο λῃσταὶ τοὺς δύο ὑπέγραφον λαούς ὁ μὲν μέχρι τελευτῆς τὸ ἄγνωμον ἐνδειξάμενος, καὶ οὐδὲ τὴν ἐσχάτην αἰχμαλωσίαν, ἣν ὑπὸ Ῥωμαίων ὑπέμεινεν, εἰς ἄμυναν τῶν κατὰ Χριστοῦ παροινιῶν ὁμολογήσας ὑφίστασθαι· ὁ δὲ, πρὸς αὐτῷ τῷ τέλει μὴ ἀπογνοὺς τῆς ἀφέσεως, ἀλλ᾽ ἐν αὐτῷ τὸν ἐσμὸν τῶν κακῶν θεολογίᾳ διορθωσάμενος.
TŌ AUTŌ. Peri tōn dyo lēstōn. Hoi dyo lę̄stai tous dyo hypegraphon laous ho men mechri teleutēs to agnōmon endeixamenos, kai oude tēn eschatēn aichmalōsian, hēn hypo Rhōmaiōn hypemeinen, eis amynan tōn kata Christou paroiniōn homologēsas hyphistasthai; ho de, pros autǭ tǭ telei mē apognous tēs apheseōs, all᾽ en autǭ ton esmon tōn kakōn theologią diorthōsamenos.
To the same. [On the two thieves.] The two thieves sketched the two peoples. The one showed his want of feeling to the end, and did not even acknowledge that he suffered the final captivity at the hands of the Romans as vengeance for his drunken insults against Christ; the other, at the very end, did not despair of forgiveness, but corrected the swarm of his evils by a confession of Christ's Godhead.
Luke 23:39 (allusion, high confidence) · Luke 23:42 (allusion, high confidence)
Notes and citation
Summary: The two thieves represent the unrepentant Jewish people and the believing Gentiles.
- Luke 23:39–43. Isidore makes the impenitent thief a figure of the Jewish people and the penitent one of the Gentiles; translated as written.
Topics: Passion and death of Christ, Repentance, The church and Israel
Cite (SBL): Isidore of Pelusium, Ep. 1.255 (PG 78 78:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-255). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-255
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.256PG 78 78:335
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Τὸ μέσον τῶν λῃστῶν ἀνασχέσθαι σταυρωθῆναι τὸν Κύριον, τὴν ἑκούσιον αὐτοῦ πρὸς τοὺς δύο λαοὺς ἀπεκάλυψε παρουσίαν, πρὸς οὓς ἑκὼν παρεγένετο, ἀμφοτέρους τῇ ἑαυτοῦ βουληθεὶς ἐνανθρωπήσει ἀνανεώσασθαι · εἰ καὶ ὁ πρότερος, ὡς ὁ εἷς τῶν λῃστῶν, παρῃτήσατο, « Οὐκ ἔχομεν, λέγων, βασιλέα εἰ μὴ Καίσαρα. » Καὶ τὸ αἷμα τὸ ἀθῶον ἐπὶ τὴν ἑαυτοῦ κεφαλὴν ἐξαιτούμενος, καὶ ὡς δικαίῳ τῷ φόνῳ ἐναβρυνόμενος. ᾿Αφ᾽ ὧν καὶ οὗτοι κἀκεῖνος τῆς βασιλείας ἐξέπεσον.
TŌ AUTŌ. Peri autou. To meson tōn lę̄stōn anaschesthai staurōthēnai ton Kyrion, tēn hekousion autou pros tous dyo laous apekalypse parousian, pros hous hekōn paregeneto, amphoterous tę̄ heautou boulētheis enanthrōpēsei ananeōsasthai ; ei kai ho proteros, hōs ho heis tōn lę̄stōn, parę̄tēsato, « Ouk echomen, legōn, basilea ei mē Kaisara. » Kai to haima to athōon epi tēn heautou kephalēn exaitoumenos, kai hōs dikaiǭ tǭ phonǭ enabrynomenos. ᾿Aph᾽ hōn kai houtoi kakeinos tēs basileias exepeson.
To the same. [On the same.] That the Lord endured being crucified between the thieves revealed his voluntary coming to the two peoples, to whom he came willingly, wishing to renew both by his incarnation; even if the first, like one of the thieves, refused, saying "We have no king but Caesar," calling down the innocent blood on its own head, and priding itself on the murder as though just. For these reasons both these and that thief fell from the kingdom.
John 19:15 (quotation, high confidence) · Matt 27:25 (allusion, high confidence) · Luke 23:33 (allusion, medium confidence)
Notes and citation
Summary: Christ crucified between two thieves came for both peoples, though one refused him.
- John 19:15; Matt 27:25. The judgment on the Jewish people is the letter's own.
Topics: Passion and death of Christ, The church and Israel
Cite (SBL): Isidore of Pelusium, Ep. 1.256 (PG 78 78:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-256). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-256
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.257PG 78 78:337
ΕΥΛΟΓΙΟ. Περὶ τῆς τοῦ Ζαχαρίου κωφεύσεως. ᾿Ανατέλλοντος φωτὸς, ὁ ὄρθρος ὑποχωρεῖ. Ἡλίου ἀνίσχοντος λαμπρῶς, τὰ τῶν ἀστέρων ἀμαυροῦται χορεύματα. Ὅτε αἴθριος ἡμέρα ἐπιφανῇ, τὰ τῆς ἕω ἀπολήγει σκιάσματα. Ὅτε ἡ τοῦ Εὐαγγελίου σοφία ἐξέλαμψεν, ἡ τοῦ νόμου παιδαγωγία ἐσχόλασεν. Οὕτω κωφεύει Ζαχαρίας, τὰ τοῦ νέου καὶ παραδόξου ἀσπασμοῦ ἀκηκοὼς εὐαγγέλια.
EULOGIO. Peri tēs tou Zachariou kōpheuseōs. ᾿Anatellontos phōtos, ho orthros hypochōrei. Hēliou anischontos lamprōs, ta tōn asterōn amauroutai choreumata. Hote aithrios hēmera epiphanę̄, ta tēs heō apolēgei skiasmata. Hote hē tou Euangeliou sophia exelampsen, hē tou nomou paidagōgia escholasen. Houtō kōpheuei Zacharias, ta tou neou kai paradoxou aspasmou akēkoōs euangelia.
To Eulogius. [On the dumbness of Zacharias.] When the light rises, the dawn withdraws. When the sun rises brightly, the dances of the stars grow dim. When the clear day appears, the shadows of morning cease. When the wisdom of the Gospel shone out, the tutelage of the law came to rest. So Zacharias becomes dumb, having heard the good news of the new and wonderful greeting.
Luke 1:20 (allusion, high confidence) · Gal 3:24 (allusion, medium confidence)
Notes and citation
Summary: Zacharias's dumbness signifies the law falling silent when the Gospel dawned.
- Luke 1:20; Gal 3:24–25.
Topics: The law of Moses, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.257 (PG 78 78:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-257). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-257
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-257) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.258PG 78 78:337
ΠΕΤΡΩ ΑΡΧΙΜΑΝΔΡΙΤΗ. Τοὺς τῶν μοναχῶν νεοπαγεῖς οὔτε καταφορτίζειν δεῖ τῷ τοῦ κανόνος ζυγῷ, ἵνα μὴ εὐθὺς ἐν προοιμίῳ ἀπείπωσιν· οὔτε ἀδαμάστους καὶ ἀπόνους ἐᾶν, ἵνα μὴ πρὸς ῥαθυμίαν ἐμπέσωσιν, ἀλλὰ κατὰ βραχὺ προσαύξειν αὐτοῖς τὴν ἀνάβασιν, ἵνα ὡς Ἰσαὰκ προβαίνοντες μείζονες γένωνται. Ὁ γὰρ ὑπερβάλλων πόνος ποιεῖ, τοῦτο καὶ πολλὴ ἀμέλεια πληροῖ· ὁ μὲν καταβάλλων, ἡ δὲ ἐκλύουσα.
PETRŌ ARChIMANDRITĒ. Tous tōn monachōn neopageis oute kataphortizein dei tǭ tou kanonos zygǭ, hina mē euthys en prooimiǭ apeipōsin; oute adamastous kai aponous ean, hina mē pros rhathymian empesōsin, alla kata brachy prosauxein autois tēn anabasin, hina hōs Isaak probainontes meizones genōntai. Ho gar hyperballōn ponos poiei, touto kai pollē ameleia plēroi; ho men kataballōn, hē de eklyousa.
To Peter the archimandrite. Newly settled monks must not be loaded with the yoke of the rule, lest they give up at the very start; nor left untamed and without toil, lest they fall into slackness. Rather their ascent should be increased little by little, so that, like Isaac, they may advance and become greater. For what excessive toil does, much negligence also achieves: the one overthrows, the other unnerves.
Gen 26:13 (allusion, medium confidence)
Notes and citation
Summary: Novice monks should be trained gradually, neither overburdened nor left idle.
- Gen 26:13.
Notes on the original text
- Digital text corrected (Latin look-alike letter in the OCR): Ἰσαὰx → Ἰσαὰκ.
Topics: Monastic life, Asceticism
Cite (SBL): Isidore of Pelusium, Ep. 1.258 (PG 78 78:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-258). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-258
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.259PG 78 78:337
ΓΙΓΑΝΤΙΩ. Αὐτὸς μὲν πᾶσαν φεῦγε βλασφημίαν· τῶν δὲ τῆς θείας Γραφῆς θεωρημάτων, ἀπαίτει παρ' ἡμῶν μεθοδικῶς τὴν ἐπίλυσιν. Οὐκ οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία τῶν τοῦ Κυρίου θεοσημείων, ὁ εὐαγγελιστὴς ἀπεφήνατο. Ἐπειδὴ κόσμος σύντομος ὁ ἄνθρωπός ἐστι πάντων [τῶν] τοῦ κόσμου συμπληρωτικῶν μετέχων στοιχείων. "Α τοίνυν ὁ ἄνθρωπος ἀπίθανος ὢν, ὡς τὰ πολλὰ, οὐκ ἐχώρεὶ θαύματα, ὡς ὑπερφυῆ καὶ θεῖα, τῶν καὶ πώποτε φθασάντων ὑψηλότερα καὶ μεγαλοπρεπέστερα, ταῦτα μὴ χωρεῖν τὸν κόσμον ἐστοχάσατο.
GIGANTIŌ. Autos men pasan pheuge blasphēmian; tōn de tēs theias Graphēs theōrēmatōn, apaitei par' hēmōn methodikōs tēn epilysin. Ouk oimai ton kosmon chōrēsai ta graphomena biblia tōn tou Kyriou theosēmeiōn, ho euangelistēs apephēnato. Epeidē kosmos syntomos ho anthrōpos esti pantōn [tōn] tou kosmou symplērōtikōn metechōn stoicheiōn. "A toinyn ho anthrōpos apithanos ōn, hōs ta polla, ouk echōrei thaumata, hōs hyperphyē kai theia, tōn kai pōpote phthasantōn hypsēlotera kai megaloprepestera, tauta mē chōrein ton kosmon estochasato.
To Gigantius. For your part, flee all blasphemy; and ask us methodically for the solution of the questions of divine Scripture. "I do not think the world could contain the books" that would be written of the Lord's divine signs, the evangelist declared. For man is a world in brief, sharing in all the elements that make up the world. So the wonders which man, being for the most part incredulous, could not contain, as superhuman and divine, loftier and more magnificent than any that had ever come before, these he reckoned the world would not contain.
John 21:25 (quotation, high confidence)
Notes and citation
Summary: John's hyperbole that the world could not contain the books means that man, a little world, cannot take in the greatness of Christ's miracles.
- John 21:25.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): χωηρσαι → χωρῆσαι; ὁ ἄν θρωπος → ὁ ἄνθρωπος.
Topics: Interpreting Scripture, Miracles
Cite (SBL): Isidore of Pelusium, Ep. 1.259 (PG 78 78:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-259). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-259
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.260PG 78 78:337
ΛΟΥΚΑ Περὶ ὑποταγῆς. Βαρὺν ὑπῆλθες ζυγὸν, ἀπειρόζυγος ὧν. Καὶ δέος ἐστὶ μὴ πρὸς τὴν σμινύην τοῦ θείου ἀτονήσῃς ἀρότρου, κἀκείνου φανῇς συνεργὸς τοῦ πύργον οἰκοδομοῦντος, καὶ τὰς δυνάμεις μὴ προορῶντος. Εἰ τοίνυν δόκιμος βούλει γενέσθαι μοναχὸς, μὴ αὐτόβουλον καὶ μονότροπον ἀρέσκειαν μετέρχου, ἀλλὰ κλῖνον τὴν γνώμην τοῖς βίῳ καὶ χρόνῳ καὶ πόνῳ ἤδη τὸν θεῖον σκάψασι καὶ σκαπανεύσασιν ἀμπελῶνα· παρ᾿ ὧν εὐκόλως τὴν ἐργασίαν μαθήσῃ. Γελοῖον γὰρ καὶ καταγέλαστον, βαναύσου μὲν τέχνης πανταχόσε περίνοστεῖν διδασκάλους, τὴν δὲ θείαν φιλοσοφίαν, ὡς εὐτελές τι, ἑαυτοῖς ἐπιτρέπειν.
LOUKA Peri hypotagēs. Baryn hypēlthes zygon, apeirozygos hōn. Kai deos esti mē pros tēn sminyēn tou theiou atonēsę̄s arotrou, kakeinou phanę̄s synergos tou pyrgon oikodomountos, kai tas dynameis mē proorōntos. Ei toinyn dokimos boulei genesthai monachos, mē autoboulon kai monotropon areskeian meterchou, alla klinon tēn gnōmēn tois biǭ kai chronǭ kai ponǭ ēdē ton theion skapsasi kai skapaneusasin ampelōna; par᾿ hōn eukolōs tēn ergasian mathēsę̄. Geloion gar kai katagelaston, banausou men technēs pantachose perinostein didaskalous, tēn de theian philosophian, hōs euteles ti, heautois epitrepein.
To Luke. [On submission.] You have taken on a heavy yoke, being unused to the yoke. There is fear that you may give out at the mattock of the divine plow, and appear a fellow worker of the man who built a tower without first reckoning his means. If, then, you wish to become an approved monk, do not pursue a self-willed and solitary way of pleasing yourself, but bend your will to those who by life, time and toil have already dug and tilled the divine vineyard; from them you will easily learn the work. For it is ridiculous and laughable that people go everywhere seeking teachers of a manual craft, but entrust divine philosophy to themselves, as something cheap.
Luke 9:62 (allusion, medium confidence) · Luke 14:28 (allusion, high confidence)
Notes and citation
Summary: A new monk should not follow his own will but submit to experienced elders, as one would to masters of any craft.
- Luke 9:62; 14:28–30.
Notes on the original text
- Digital text corrected (stray character from the OCR): & μονότροπον → μονότροπον.
Topics: Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.260 (PG 78 78:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-260). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-260
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.261PG 78 78:339
ΕΥΒΟΥΛΩ. Περὶ κακίας. – μίαν, καὶ Θεῷ φανήσῃ καὶ ἀνθρώποις ἀοίδιμος. Ὅτι παντάπασιν ἀκερδής ἐστιν ἡ κακία, καὶ πρὸς τὰ παρόντα φαύλη σύνοικος, καὶ πρὸς τὰ μέλλοντα ἰσχυρὰ κατήγορος, φήσουσί σοι πολλοί. Τί τοίνυν αὐτὴν ἀσπάζῃ καὶ περιέπεις, Κακόβουλε μᾶλλον ἢ Εὔβουλε; Ἥν φεύγων ὡς πᾶσι τοῖς καλοῖς πολε
EUBOULŌ. Peri kakias. – mian, kai Theǭ phanēsę̄ kai anthrōpois aoidimos. Hoti pantapasin akerdēs estin hē kakia, kai pros ta paronta phaulē synoikos, kai pros ta mellonta ischyra katēgoros, phēsousi soi polloi. Ti toinyn autēn aspazę̄ kai periepeis, Kakoboule mallon ē Euboule? Hēn pheugōn hōs pasi tois kalois pole
To Eubulus. [On wickedness.] That wickedness is altogether profitless, a bad housemate for the present and a strong accuser for the future, many will tell you. Why then do you embrace and cherish it, Ill-counseled rather than Well-counseled? If you flee it as the enemy of all good things, you will appear celebrated both to God and to men.
Notes and citation
Summary: Wickedness is profitless; Eubulus ("Well-counseled") should live up to his name and flee it.
- The scan has displaced the last words ("–μίαν, καὶ Θεῷ φανήσῃ καὶ ἀνθρώποις ἀοίδιμος") to just after the title; translated at the end, completing "πολε-".
Topics: Ethics
Cite (SBL): Isidore of Pelusium, Ep. 1.261 (PG 78 78:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-261). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-261
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.262PG 78 78:339
ΛΕΟΝΤΙΟ ΕΠΙΣΚΟΠΩ. "Ὅτι οὐ χρὴ τὴν ἐπισκοπὴν ἀγυμνάστους μοναστήρια συγκροτεῖν. Πάντα καλῶς ὁ χρηστὸς διαθεὶς Εὐσέβιος, καὶ τοῦτο τῇ παροικίᾳ Πηλουσίου παρέσχετο, βουνόμοις τισὶ καὶ αἰπόλοις καὶ δραπέταις οἰκέταις ἐπιτρέπων μοναχικά συμπήγνυσθαι παλαιστήρια, οὐδενὶ μαθητευθεῖσι τὴν μοναχικὴν ἢ μετελθόντων, ἢ ὅλως ἀγαπώντων, οὐδὲ ὅλως τῆς φιλοσοφίας ταύτης ἢ ἀκηκοόσιν, ἢ μέχρι σχήματος διδαχθεῖσι. Τοῦτο ποιῶν, ὥσπερ ἂν εἴ τις, πολέμου περιεστῶτος, καὶ βελῶν σφοδρῶς ἀφιεμένων, ἀόπλοις καὶ ἀπειροπολέμοις ἐπιτρέποι τὴν πρὸς ἐκεῖνα παράταξιν, καὶ προδιδῷ καθ' ἑαυτοῦ ἑκουσίως τὴν νίκην.
LEONTIO EPISKOPŌ. "Hoti ou chrē tēn episkopēn agymnastous monastēria synkrotein. Panta kalōs ho chrēstos diatheis Eusebios, kai touto tę̄ paroikią Pēlousiou parescheto, bounomois tisi kai aipolois kai drapetais oiketais epitrepōn monachika sympēgnysthai palaistēria, oudeni mathēteutheisi tēn monachikēn ē metelthontōn, ē holōs agapōntōn, oude holōs tēs philosophias tautēs ē akēkoosin, ē mechri schēmatos didachtheisi. Touto poiōn, hōsper an ei tis, polemou periestōtos, kai belōn sphodrōs aphiemenōn, aoplois kai apeiropolemois epitrepoi tēn pros ekeina parataxin, kai prodidǭ kath' heautou hekousiōs tēn nikēn.
To Leontius the bishop. [That untrained men should not be allowed to found monasteries in the diocese.] The good Eusebius, who has arranged everything so well, has also provided this to the diocese of Pelusium: he allows some cowherds, goatherds and runaway slaves to set up monastic wrestling-schools, men who were never trained by anyone who pursued or even loved the monastic life, and who have not even heard of this philosophy, or been taught it even as far as the habit. In doing this he is like someone who, with war all around and arrows flying hard, entrusts the battle line to unarmed men inexperienced in war, and willingly betrays the victory against himself.
Notes and citation
Summary: The bishop Eusebius is criticized for letting untrained herdsmen and runaway slaves found monasteries.
- The praise of Eusebius is ironic. Latin debris ("oppri-") in the scan is removed.
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column): oppri-ὥσπερ → ὥσπερ.
Topics: Monastic life, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.262 (PG 78 78:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-262). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-262
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.263PG 78 78:339
ΗΡΑΚΛΕΙΩ ΔΙΑΚΟΝΩ. Πρόσφορον καὶ ἁρμοδίαν σοι πάντες, ὅσοι τὴν σὴν ὁρῶσιν ἀλλοίωσιν, ἐπάδουσι θεόφαντον ψαλμῳδίαν, τὸ, Παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτὸν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. Οἱ γὰρ δύναμιν παρὰ Κυρίου λαμβάνοντες, καὶ ταύτῃ οὐκ εἰς ἀμοιβὴν κεχρημένοι, ἀλλ᾽ ἄμυναν, καὶ εἰς τὸ μηδὲν δύνασθαι περιίστανται, καὶ τῆς κακοποιοῦ δυνάμεως τὰς εὐθύνας εἰσπράττονται. ΩΡΙΩΝΙ. Κοινὸς μὲν ἁπάντων ὁ ἐχθρὸς, πολέμους δὲ ἔχει γενικοὺς πρὸς τοὺς ταῖς ἡδοναῖς αὐτοῦ μὴ λατρεύοντας, καὶ τῇ ῥίζῃ τῶν κακῶν φιλαργυρίᾳ αὐτῷ μὴ προσκυνοῦντας. Ὧν εἷς ὑπάρχων καὶ πρόβολος, ἔχου τῆς πανοπλίας τοῦ πνεύματος.
ĒRAKLEIŌ DIAKONŌ. Prosphoron kai harmodian soi pantes, hosoi tēn sēn horōsin alloiōsin, epadousi theophanton psalmǭdian, to, Parēlthon, kai idou ouk ēn, kai ezētēsa auton, kai ouch heurethē ho topos autou. Hoi gar dynamin para Kyriou lambanontes, kai tautę̄ ouk eis amoibēn kechrēmenoi, all᾽ amynan, kai eis to mēden dynasthai periistantai, kai tēs kakopoiou dynameōs tas euthynas eisprattontai. ŌRIŌNI. Koinos men hapantōn ho echthros, polemous de echei genikous pros tous tais hēdonais autou mē latreuontas, kai tę̄ rhizę̄ tōn kakōn philargyrią autǭ mē proskynountas. Hōn heis hyparchōn kai probolos, echou tēs panoplias tou pneumatos.
To Heraclius the deacon. All who see your change sing to you a fitting and appropriate psalm, given by God: "I passed by, and behold, he was not; I sought him, and his place was not found." For those who receive power from the Lord and use it not for repayment but for retaliation are brought to being able to do nothing, and are made to give account for their evil-doing power. [Letter 1.264] To Orion. The enemy is common to all, but he wages general wars against those who do not serve his pleasures and do not worship him through the root of evils, love of money. Since you are one of these, and a bulwark, hold fast to the full armor of the Spirit.
Ps 37:36 (36:36 LXX) (quotation, high confidence) · 1 Tim 6:10 (allusion, high confidence) · Eph 6:11 (allusion, high confidence)
Notes and citation
Summary: A deacon who abused his power and lost it is reminded of the psalm on the fall of the wicked; a second letter urges a monk, as a target of the devil, to put on the Spirit's armor.
- Ps 37:36 (36:36 LXX).
- Letter 1.264 begins at "To Orion"; the scan prints its numeral twice (ΣΞΔʹ, 264), removed. 1 Tim 6:10; Eph 6:11–17.
Notes on the original text
- Digital text corrected (letter numeral from the heading; stray letter from the OCR): εὐΟ θύνας → εὐθύνας; ΣΕΔ'. ΣΕΔ'. – → .
Topics: Church office, Temptation, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.263 (PG 78 78:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-263). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-263
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.265PG 78 78:339
ΣΥΜΜΑΧΟ. Εἰ τῷ ὕψει τοῦ σώματος, τὸ μείζων εἶναι τῶν ἀνθρώπων πεφάντασαι; Νεβρώδ ὁ γίγας πολλῷ σε ύπερἱπτατο, καὶ οἱ ᾿Ασταρώθ γίγαντες, καὶ Γολιάθ ὁ ἀλλόφυλος, καὶ Σαούλ ὁ παντὸς τοῦ Ἰσραὴλ ὑπερὡμιος. ᾿Αλλ᾽ οὐδὲν αὐτοὺς ἄνησε τὸ μῆκος, τῆς θείας ἐπιεικείας φρονήσαντας ὑψηλότερα.
SYMMAChO. Ei tǭ hypsei tou sōmatos, to meizōn einai tōn anthrōpōn pephantasai? Nebrōd ho gigas pollǭ se yperiptato, kai hoi ᾿Astarōth gigantes, kai Goliath ho allophylos, kai Saoul ho pantos tou Israēl hyperōmios. ᾿All᾽ ouden autous anēse to mēkos, tēs theias epieikeias phronēsantas hypsēlotera.
To Symmachus. Have you imagined that you are greater than men because of your bodily height? Nimrod the giant towered far above you, and the giants of Ashtaroth, and Goliath the Philistine, and Saul, taller by the shoulders than all Israel. But their height did not help them at all, since they thought thoughts higher than the divine gentleness.
Gen 10:8 (allusion, high confidence) · Gen 14:5 (allusion, medium confidence) · 1 Sam 17:4 (allusion, high confidence) · 1 Sam 9:2 (allusion, high confidence)
Notes and citation
Summary: Bodily stature is no ground for pride, as the giants of Scripture show.
- Gen 10:8–9; Deut 1:4; Gen 14:5; 1 Sam 17:4; 9:2.
Notes on the original text
- Digital text corrected (word split by OCR): ἀν θρώπων → ἀνθρώπων.
Topics: Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 1.265 (PG 78 78:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-265). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-265
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.266PG 78 78:341
ΚΡΑΤΙΝΩ. Περὶ ὑποταγῆς. ὧν αὐτός μοι πεῦσιν προσήγαγες, ἄλλος τις τῷ Κυρίῳ· ὁ μὲν εἰρηκὼς, Τί ποιήσας, ζωὴν αἰώνιον κληρονομήσω; αὐτὸς δὲ γεγραφὼς, Τίνι μοναχικὴν κατορθώσω; ᾿Αλλ' ὁ μὲν πρὸς τὸν νόμον, ὡς νηπιώδης, ἐπέμπετο· σὲ δὲ ἐγὼ, ὡς τελείων ἐφιέμενον, πρὸς ὕψος χειραγωγῶ ἀναβάσεως. "Αρνησαι σαυτὸν, καὶ ἆρον τὸν σταυρὸν, καὶ φεῦγε ὡς ἐγώ.
KRATINŌ. Peri hypotagēs. hōn autos moi peusin prosēgages, allos tis tǭ Kyriǭ; ho men eirēkōs, Ti poiēsas, zōēn aiōnion klēronomēsō? autos de gegraphōs, Tini monachikēn katorthōsō? ᾿All' ho men pros ton nomon, hōs nēpiōdēs, epempeto; se de egō, hōs teleiōn ephiemenon, pros hypsos cheiragōgō anabaseōs. "Arnēsai sauton, kai aron ton stauron, kai pheuge hōs egō.
To Cratinus. [On submission.] The question you put to me someone else put to the Lord: he said, "What shall I do to inherit eternal life?"; you wrote, "By what shall I achieve the monastic life?" But he was sent to the law, as a child; you, as one who desires perfect things, I lead by the hand to the height of the ascent: deny yourself, take up the cross, and flee as I did.
Matt 19:16 (quotation, high confidence) · Matt 19:21 (allusion, medium confidence) · Matt 16:24 (allusion, high confidence)
Notes and citation
Summary: To one asking how to be a monk, Isidore answers with Christ's call to deny oneself and take up the cross.
- Matt 19:16–21; 16:24.
Topics: Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.266 (PG 78 78:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-266). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-266
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.267PG 78 78:341
ΚΥΡΗΝΙΩ. Αὐτὸς μὲν ἠρώτησας, ποίαν ἔχει ἡ ψυχὴ ἐκεῖ τὴν κατάστασιν, ἢ τίνι τρόπῳ συνέχεται. Ἐγὼ δὲ φημί σοι, ὅτι Ἡ μὲν βιώσασα χρηστῶς, εἰς ἀνάστασιν ἐλεύσεται ζωῆς· ἡ δὲ ζήσασα κακῶς, εἰς αἰώνιον πορεύσεται πυράν. Ἥνπερ δεδιώς, φρόντιζε ὅπως εύρεθήσῃ ἀκατάγνωστος καὶ ἀκόλαστος.
KYRĒNIŌ. Autos men ērōtēsas, poian echei hē psychē ekei tēn katastasin, ē tini tropǭ synechetai. Egō de phēmi soi, hoti Hē men biōsasa chrēstōs, eis anastasin eleusetai zōēs; hē de zēsasa kakōs, eis aiōnion poreusetai pyran. Hēnper dediōs, phrontize hopōs eurethēsę̄ akatagnōstos kai akolastos.
To Cyrenius. You asked what condition the soul has there, or in what way it is held. I tell you: the one that lived well will come to the resurrection of life; the one that lived badly will go to eternal fire. Fearing this, take care that you are found blameless and not liable to punishment.
John 5:29 (allusion, high confidence) · Matt 25:46 (allusion, high confidence)
Notes and citation
Summary: Asked about the soul after death, Isidore answers that the good rise to life and the wicked go to eternal fire.
- John 5:29; Matt 25:46.
Topics: The soul, The last judgment, Hell and eternal punishment
Cite (SBL): Isidore of Pelusium, Ep. 1.267 (PG 78 78:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-267). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-267
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.268PG 78 78:341
ΠΑΥΛΩ. Περὶ τῆς δυνάμεως τοῦ θείου κηρύγματος. Αὐτῷ ᾧ νομίζεις ἐλαττώματι [τῷ] ἀκόμπῳ καὶ ἀγραμμάτῳ τῶν ἱερῶν τοῦ Κυρίου μαθητῶν ὑπερέχει τοῦ θείου Εὐαγγελίου ἡ δύναμις, δι' ἐκείνων κρατήσασα, δι ὧν ἄλλοι ἡττήθησαν.
PAULŌ. Peri tēs dynameōs tou theiou kērygmatos. Autǭ hǭ nomizeis elattōmati [tǭ] akompǭ kai agrammatǭ tōn hierōn tou Kyriou mathētōn hyperechei tou theiou Euangeliou hē dynamis, di' ekeinōn kratēsasa, di hōn alloi hēttēthēsan.
To Paul. [On the power of the divine preaching.] By the very thing you consider a defect, the plainness and lack of letters of the Lord's holy disciples, the power of the divine Gospel excels, since it prevailed through those by whom others would have been defeated.
Acts 4:13 (allusion, high confidence) · 1 Cor 1:27 (allusion, medium confidence)
Notes and citation
Summary: The apostles' lack of learning shows the Gospel's power.
- Acts 4:13; 1 Cor 1:27.
Notes on the original text
- Digital text corrected (stray letter from the OCR): α ἀγραμμάτῳ → ἀγραμμάτῳ.
Topics: Mission and the spread of the gospel, Scripture and canon
Cite (SBL): Isidore of Pelusium, Ep. 1.268 (PG 78 78:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-268). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-268
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.269PG 78 78:341
ΜΑΡΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Πρὸς ἱερεῖς, περὶ τῆς τῶν πενήτων οἰκονομίας. Εἰ καὶ ἀλόγιστος εἶ καὶ ἀνάγωγος· ἀλλ᾽ οὖν κἂν ἐκ παρακούσματος ἔχεις, ὅτι πάλαι οἱ τῶν θείων ἀποστόλων μαθηταὶ, τὰ οἴκοι πιπράσκοντες, τῇ ἐκκλησίᾳ ὑπὲρ πτωχῶν προσεκόμιζον. Σὺ δὲ πᾶν τοὺναντίον ποιῶν, τὸ τῆς ἐκκλησίας καὶ τῶν πτωχῶν οἴκοι συνάγεις ἀσεβῶς. Παῦσαι τοίνυν τῆς ἀσεβείας· οἰκονόμος γὰρ εἴρηται παρὰ τὸ οἰκεῖα αὐτῶν νέμειν τοῖς πένησιν. Οἰκεῖα δὲ αὐτῶν, εἰκότως τὰ ἐκκλησιαστικά
MARŌNI PRESBYTERŌ. Pros hiereis, peri tēs tōn penētōn oikonomias. Ei kai alogistos ei kai anagōgos; all᾽ oun kan ek parakousmatos echeis, hoti palai hoi tōn theiōn apostolōn mathētai, ta oikoi pipraskontes, tę̄ ekklēsią hyper ptōchōn prosekomizon. Sy de pan tounantion poiōn, to tēs ekklēsias kai tōn ptōchōn oikoi synageis asebōs. Pausai toinyn tēs asebeias; oikonomos gar eirētai para to oikeia autōn nemein tois penēsin. Oikeia de autōn, eikotōs ta ekklēsiastika
To Maron the presbyter. [To clergy, on the management of the poor.] Even if you are thoughtless and uneducated, you have at least heard it said that long ago the disciples of the divine apostles sold what they had at home and brought it to the church for the poor. But you, doing the exact opposite, impiously gather what belongs to the church and the poor into your home. Stop, then, your impiety; for a steward (oikonomos) is so called from distributing their own (oikeia) to the poor; and their own are, naturally, the church's goods.
Acts 4:34 (allusion, high confidence) · Acts 4:35 (allusion, high confidence)
Notes and citation
Summary: A presbyter-steward who takes church funds for himself is reminded that the first Christians gave their goods to the church for the poor.
- Acts 4:34–35. Isidore's derivation of oikonomos is a wordplay.
Notes on the original text
- Digital text corrected (OCR slip; stray letter from the OCR): εἰκονόμος → οἰκονόμος; νέμειν η τοῖς → νέμειν τοῖς.
Topics: Wealth and poverty, Church office, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.269 (PG 78 78:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-269). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-269
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.270PG 78 78:341
ΑΓΑΘΟΔΑΙΜΟΝΙ. Κατὰ Ἑλλήνων. Ἔξεστί [σοι] συνιδεῖν, ἄριστε, ἐκ τῶν συμβάντων τὰ μείζονα. Ὁ γὰρ Ἑλληνισμός πολλοῖς καὶ χρόνοις καὶ πόνοις καὶ πόροις καὶ ὅπλοις καὶ λόγοις κρατυνθεὶς, ἡφανίσθη. Ἡ δὲ ἡμετέρα θρησκεία ἰδιώταις καὶ ἀγραμμάτοις καὶ πτωχοῖς καὶ εὐτελέσιν ἐγχειρισθεῖσα ἐν βραχεῖ καιρῷ, δίκην ἀστραπῆς διῆλθε πανταχοῦ, οὐ τὰς ὄψεις μόνον, ἀλλὰ καὶ τὰς γνώμας φωτίσασα · ὅτι ὁ μὲν ψευδέσι μύθοις συνέκειτο· ἡ δὲ δόγμασιν οὐρανίοις συνήρμοστο
AGAThODAIMONI. Kata Hellēnōn. Exesti [soi] synidein, ariste, ek tōn symbantōn ta meizona. Ho gar Hellēnismos pollois kai chronois kai ponois kai porois kai hoplois kai logois kratyntheis, hēphanisthē. Hē de hēmetera thrēskeia idiōtais kai agrammatois kai ptōchois kai eutelesin encheiristheisa en brachei kairǭ, dikēn astrapēs diēlthe pantachou, ou tas opseis monon, alla kai tas gnōmas phōtisasa ; hoti ho men pseudesi mythois synekeito; hē de dogmasin ouraniois synērmosto
To Agathodaemon. [Against the Greeks.] You can see, excellent man, the greater things from what has happened. Hellenism, strengthened by much time and toil and wealth and arms and words, has vanished. But our religion, entrusted to laymen, the unlettered, the poor and the lowly, in a short time went everywhere like lightning, enlightening not only eyes but minds; because the one was made up of false myths, the other fitted together from heavenly doctrines.
Notes and citation
Summary: Paganism, with all its resources, has vanished, while the faith, spread by the simple, conquered the world.
Topics: Paganism, Mission and the spread of the gospel
Cite (SBL): Isidore of Pelusium, Ep. 1.270 (PG 78 78:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-270). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-270
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.271PG 78 78:343
ΛΑΙΑΝΔΡΟ. Περὶ αὐτεξουσίου. Ἡ φύσις ἡ ἀνθρωπεία, θαυμάσιε, οὔτε ἀνεπίδεκτός ἐστι κακοῦ, οὔτε φυσικῶς κέκτηται τὰ κακά. Ἀλλὰ γνώμη ταῦτα προσιεμένη, τὴν τῶν καλῶν ὑπομένει ἀπόπτωσιν.
LAIANDRO. Peri autexousiou. Hē physis hē anthrōpeia, thaumasie, oute anepidektos esti kakou, oute physikōs kektētai ta kaka. Alla gnōmē tauta prosiemenē, tēn tōn kalōn hypomenei apoptōsin.
To Laeander. [On free will.] Human nature, admirable man, is neither incapable of evil nor possesses evils by nature; but the will, admitting them, suffers the falling away from good things.
Notes and citation
Summary: Evil is not natural to human nature but comes through the will's choice.
Notes on the original text
- Digital text corrected (stray numeral from the margin): Β΄ Ἀλλὰ → Ἀλλὰ.
Topics: Free will, Evil and its origin, Humanity
Cite (SBL): Isidore of Pelusium, Ep. 1.271 (PG 78 78:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-271). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-271
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.272PG 78 78:343
ΤΩ ΑΥΤΩ. Ἐκεῖνο ὃ γέγραφας καὶ ὁ πρῶτος πέπονθεν ἄνθρωπος, ἀλλ᾽ ὁ δεύτερος αὐτῷ τὴν προτέραν μορφὴν ἀποδέδωκεν, ἐν ἐκείνῃ ἀφράστως γενόμενος, καὶ ταύτην θεοπρεπῶς διορθωσάμενος.
TŌ AUTŌ. Ekeino ho gegraphas kai ho prōtos peponthen anthrōpos, all᾽ ho deuteros autǭ tēn proteran morphēn apodedōken, en ekeinę̄ aphrastōs genomenos, kai tautēn theoprepōs diorthōsamenos.
To the same. What you wrote of, the first man also suffered; but the second gave back to him his former form, coming to be in that nature ineffably and correcting it as befits God.
1 Cor 15:47 (allusion, high confidence) · Rom 5:19 (allusion, medium confidence)
Notes and citation
Summary: Christ, the second Adam, restored the form lost by the first.
- Rom 5:12–19; 1 Cor 15:45–47.
Topics: The fall, Incarnation, Salvation
Cite (SBL): Isidore of Pelusium, Ep. 1.272 (PG 78 78:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-272). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-272
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.273PG 78 78:343
ΕΥΤΟΝΙΩ. • Μεγαλυνῶ τὸν Κύριον, ι καὶ τὰ ἑξῆς. • Μεγαλυνῶ τὸν Κύριον ἐν αἰνέσει, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον, › ἔψαλλεν ὁ Δαβὶδ, τὴν Ἰουδαίων σημαίνων ἀπόπτωσιν, καὶ τῶν ἐθνῶν τὴν οἰκείωσιν. Ἐπειδὴ γὰρ, φησὶν, ὁ τὰς θυσίας πιστευθεὶς ἡθέτησε λαὸς, καὶ οὐχ ἥδεται αἵμασιν ὁ Θεὸς, ἐγὼ τὴν ἐν πνεύματι προσάγω λατρείαν, ἤπερ ἐκείνης αὐτῷ φανεῖται ἀξιωτέρα.
EUTONIŌ. • Megalynō ton Kyrion, i kai ta hexēs. • Megalynō ton Kyrion en ainesei, kai aresei autǭ hyper moschon neon, › epsallen ho Dabid, tēn Ioudaiōn sēmainōn apoptōsin, kai tōn ethnōn tēn oikeiōsin. Epeidē gar, phēsin, ho tas thysias pisteutheis hēthetēse laos, kai ouch hēdetai haimasin ho Theos, egō tēn en pneumati prosagō latreian, ēper ekeinēs autǭ phaneitai axiōtera.
To Eutonius. ["I will magnify the Lord," and the rest.] "I will magnify the Lord with praise, and it will please him more than a young calf," sang David, signifying the falling away of the Jews and the calling of the nations. For since, he says, the people entrusted with the sacrifices broke faith, and God takes no pleasure in blood, I bring the worship in spirit, which will appear to him worthier than that.
Ps 69:30 (68:31 LXX) (quotation, high confidence) · Ps 69:31 (68:32 LXX) (quotation, high confidence) · John 4:24 (allusion, medium confidence)
Notes and citation
Summary: The psalm's preference for praise over sacrifice foretells spiritual worship replacing the sacrifices.
- Ps 69:30–31 (68:31–32 LXX); John 4:23–24.
Notes on the original text
- Digital text corrected (words joined by OCR): Κύριονἐν → Κύριον ἐν.
Topics: Worship, The church and Israel
Cite (SBL): Isidore of Pelusium, Ep. 1.273 (PG 78 78:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-273). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-273
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.274PG 78 78:343
ΘΕΩΝΙ. Κάλλει καὶ πλούτῳ ἐπαίρῃ, ὡς ἔοικε, καὶ τοὺς ἄλλους περιφρονεῖς, οἷς ταῦτα οὐ πρόσεστιν· ἀγνοῶν, ὅτι χόρτῳ κεκόσμησαι ταχὺ μαραινομένῳ. Καὶ ὡς ὕδωρ συνέχεις τὰ χρήματα, ἄλλους ἐξ ἄλλων νοτίζον, καὶ πάλιν πρὸς ἄλλους βλυστάνον. Ἢ τοίνυν ὡς σκιᾷ καὶ καπνῷ, καὶ ἀνέμοις, τοῖς ἀπίστοις τούτοις πρόσεχε κτήμασιν, ἢ ἴσθι σκιᾷ καὶ καπνῷ πεποιθὼς καὶ ἀνέμοις.
ThEŌNI. Kallei kai ploutǭ epairę̄, hōs eoike, kai tous allous periphroneis, hois tauta ou prosestin; agnoōn, hoti chortǭ kekosmēsai tachy marainomenǭ. Kai hōs hydōr synecheis ta chrēmata, allous ex allōn notizon, kai palin pros allous blystanon. Ē toinyn hōs skią kai kapnǭ, kai anemois, tois apistois toutois proseche ktēmasin, ē isthi skią kai kapnǭ pepoithōs kai anemois.
To Theon. You are lifted up, it seems, by beauty and wealth, and look down on others who do not have them; not knowing that you are adorned with grass that quickly withers. And you hold money as one holds water, which moistens some after others and gushes out again toward others. Either attend to these untrustworthy possessions as to shadow, smoke and winds, or know that you have trusted in shadow, smoke and winds.
Isa 40:6 (allusion, high confidence) · Jas 1:10 (allusion, medium confidence)
Notes and citation
Summary: Beauty fades like grass and wealth flows away like water; they are no ground for pride.
- Isa 40:6–7; Jas 1:10–11.
Topics: Wealth and poverty, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 1.274 (PG 78 78:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-274). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-274
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.275PG 78 78:343
ΤΟΙΣ ΠΕΡΙ ΤΗΝ ΠΟΛΙΝ. Καλὰ λαμβάνει τροφεῖα παρὰ Ἀσπιανοῦ τὸ Πηλούσιον· καλοῖς μισθοῖς τὴν θρεψαμένην ἀμείβεται. Ὑποψιθυρισίας γὰρ τῇ εὐηκόῳ ἀκοῇ τοῦ κρατοῦντος συκοφαντίαν, ἔλαβε παρ' αὐτοῦ τῶν ἐνταῦθα κηνσιτορίαν, καὶ τοσούτων κακῶν ἐν πείρᾳ τοὺς συμφυλέτας κατέστησεν, ὅσων καὶ σύνοικος κλέπτης. Εὔξασθε τοίνυν θερμῶς, μήποτε Πηλουσιώτας δυνηθῆναι ἃ βούλονται. Καλοὶ γάρ εἰσι πτωχεύοντες καὶ συγκύπτοντες, ἢ μικρὰ ἀνανεύοντες, καὶ σκιώδη ἰσχύοντες. Ἐχιδνῶν γεννήματα φαίνονται τὴν κυήσασαν αὐτοὺς γαστέρα ἐσθίοντες.
TOIS PERI TĒN POLIN. Kala lambanei tropheia para Aspianou to Pēlousion; kalois misthois tēn threpsamenēn ameibetai. Hypopsithyrisias gar tę̄ euēkoǭ akoę̄ tou kratountos sykophantian, elabe par' autou tōn entautha kēnsitorian, kai tosoutōn kakōn en peirą tous symphyletas katestēsen, hosōn kai synoikos kleptēs. Euxasthe toinyn thermōs, mēpote Pēlousiōtas dynēthēnai ha boulontai. Kaloi gar eisi ptōcheuontes kai synkyptontes, ē mikra ananeuontes, kai skiōdē ischyontes. Echidnōn gennēmata phainontai tēn kyēsasan autous gastera esthiontes.
To those about the city. Pelusium receives fine thanks for its rearing from Aspianus; with fine wages he repays the city that nursed him. For by whispering slander into the willing ear of the ruler, he obtained from him the office of tax-collector here, and has put his fellow citizens through as many evils as a thief who lives in the house. Pray, then, fervently that the Pelusiotes may never be able to do what they wish. For they are better when poor and bowed down, or barely lifting their heads and having shadowy strength. They appear as offspring of vipers, eating the belly that bore them.
Matt 3:7 (allusion, medium confidence)
Notes and citation
Summary: A Pelusiote who gained the tax-collector's office by slander oppresses his own city, like a viper devouring its mother.
- Matt 3:7; cf. 1.105 on vipers.
Topics: Rulers and the state, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.275 (PG 78 78:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-275). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-275
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.276PG 78 78:345
ΧΑΙΡΗΜΟΝΙ. Πρὸς τοὺς μεγάλα τὰ παρόντα νομίζοντας. ῎Απιστος ὧν καὶ ἀβέβαιος, καὶ οὐκ ἔχων τὸν νοῦν πρὸς τὰ μέλλοντα, εἰκότως τοῖς ἐνταῦθα ἀβεβαίοις καὶ ἀπίστοις προστέτηκας, πλούτῳ φημὶ καὶ δόξῃ κενῇ. Η τοίνυν περιφρόνει ταῦτα, ὡς γήϊνα· ἢ γυμνάσθητι πρὸς καρτερίαν, ἵν᾿ ἔχοις ὑπομονὴν ὅτε φεύγουσιν.
ChAIRĒMONI. Pros tous megala ta paronta nomizontas. ᾿Apistos hōn kai abebaios, kai ouk echōn ton noun pros ta mellonta, eikotōs tois entautha abebaiois kai apistois prostetēkas, ploutǭ phēmi kai doxę̄ kenę̄. Ē toinyn periphronei tauta, hōs gēïna; ē gymnasthēti pros karterian, hin᾿ echois hypomonēn hote pheugousin.
To Chaeremon. [To those who think present things great.] Being untrustworthy and unsteady, and not having your mind on things to come, you have naturally melted into the unsteady and untrustworthy things here, I mean wealth and empty glory. Either despise these, then, as earthly, or train yourself for endurance, so that you may have patience when they flee.
Notes and citation
Summary: One attached to wealth and fame should despise them or prepare to bear their loss.
Topics: Wealth and poverty, Patience
Cite (SBL): Isidore of Pelusium, Ep. 1.276 (PG 78 78:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-276). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-276
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.277PG 78 78:345
ΠΑΙΟΝΙΟ. Ἡ πλείων πόσις, μᾶλλον ὑπάρχει πτῶσις καὶ τοῖς σχήμασι καὶ τοῖς πράγμασι, καὶ τὸν νοῦν θολοῦσα μᾶλλον καὶ τὸ σῶμα βαρύνουσα. Ἀπόσχου τοίνυν τῆς ἀφειδ[ε]ίας, καὶ χρῆσαι τῇ συμμετρίᾳ, ἢ καὶ μήτηρ ἐστὶν ὑγείας, καὶ νήψεως αἰτία.·
PAIONIO. Hē pleiōn posis, mallon hyparchei ptōsis kai tois schēmasi kai tois pragmasi, kai ton noun tholousa mallon kai to sōma barynousa. Aposchou toinyn tēs apheid[e]ias, kai chrēsai tę̄ symmetrią, ē kai mētēr estin hygeias, kai nēpseōs aitia.;
To Paeonius. Too much drinking is rather a falling, both in posture and in affairs, clouding the mind and weighing down the body. Abstain, then, from lack of restraint, and use moderation, which is the mother of health and the cause of sobriety.
Notes and citation
Summary: Heavy drinking ruins mind and body; moderation brings health and sobriety.
- The wordplay is on πόσις ("drinking") and πτῶσις ("falling").
Topics: Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.277 (PG 78 78:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-277). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-277
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.278PG 78 78:345
ΠΕΤΡΩ. ῎Ασκησις, ὦ φιλότης, πασῶν τῶν Κυρίου ἐντολῶν μίμησίς ἐστι καὶ δοχεῖον. ᾿Αόργητος, ἀπέρπερος, ἄτυφος, ἀφιλάργυρος, ἀφίλαυτος, ὑποτακτική, διακονοῦσα παντὶ, ἀλλοτρία σώματος καθόλου, οἰκία τοῦ πνεύματος [μόνου,] γλῶσσαν εὐχάριστον ἔχουσα, προσευχὴν χρησιμεύουσαν, πρὸς λοιδορίαν ἀκίνητος, πειθοῖ πάντα πράττουσα, [καὶ] τῷ τοῦ ἄγοντος νεύματι, ὃν καὶ χρόνος καὶ πόνος, καὶ θεία ψῆφος ἐπὶ τῶν οἰάκων τῆς προστασίας ἐκάθισε, τὰς ἐμβολὰς τῶν πνευμάτων καὶ γινώσκοντα καὶ ἐκκλίνοντα.
PETRŌ. ᾿Askēsis, ō philotēs, pasōn tōn Kyriou entolōn mimēsis esti kai docheion. ᾿Aorgētos, aperperos, atyphos, aphilargyros, aphilautos, hypotaktikē, diakonousa panti, allotria sōmatos katholou, oikia tou pneumatos [monou,] glōssan euchariston echousa, proseuchēn chrēsimeuousan, pros loidorian akinētos, peithoi panta prattousa, [kai] tǭ tou agontos neumati, hon kai chronos kai ponos, kai theia psēphos epi tōn oiakōn tēs prostasias ekathise, tas embolas tōn pneumatōn kai ginōskonta kai ekklinonta.
To Peter. Ascetic discipline, my friend, is the imitation and vessel of all the Lord's commandments: free from anger, from boasting, from pride, from love of money, from self-love; submissive; serving everyone; wholly a stranger to the body; a house of the Spirit [alone]; having a thankful tongue, profitable prayer; unmoved by abuse; doing everything by obedience [and] at the nod of the one who leads, whom time, toil and divine choice have set at the helm of authority, one who both knows and avoids the onsets of the spirits.
Notes and citation
Summary: Ascetic life is the embodiment of all the commandments, marked by humility, service, prayer and obedience to an experienced superior.
Topics: Asceticism, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.278 (PG 78 78:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-278). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-278
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.279PG 78 78:345
ΚΛΕΑΡΧΟ. Τοσούτων ἐστὶ κακῶν ἡ μέθη αἰτία, ὦ οὗτος, ὅτι ὁ ἀκροατὴς τῶν ἐν παραδείσῳ ἀῤῥήτων, ἔξω τῆς· τοῦ Θεοῦ βασιλείας ἴστησι ταύτην. Μὴ τοίνυν ὡς βραχέος περιφρονῶμεν τοῦ μεγάλου νοσήματος.
KLEARChO. Tosoutōn esti kakōn hē methē aitia, ō houtos, hoti ho akroatēs tōn en paradeisǭ arrhētōn, exō tēs; tou Theou basileias istēsi tautēn. Mē toinyn hōs bracheos periphronōmen tou megalou nosēmatos.
To Clearchus. Drunkenness is the cause of so many evils, sir, that the hearer of the unspeakable things in paradise puts it outside the kingdom of God. Let us not, then, despise the great disease as small.
2 Cor 12:4 (allusion, high confidence) · 1 Cor 6:10 (allusion, high confidence) · Gal 5:21 (allusion, medium confidence)
Notes and citation
Summary: Paul, who heard the secrets of paradise, excludes drunkards from the kingdom.
- 2 Cor 12:4; 1 Cor 6:10; Gal 5:21.
Topics: Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.279 (PG 78 78:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-279). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-279
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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.
1.280PG 78 78:345
ΧΡΥΣΑΝΘΩ. Περὶ μνησικακίας καὶ θυμοῦ. Ὡς μνησίκακόν σε πολλοὶ· κωμῳδοῦσιν, ἀμυντηρίῳ πονηρῷ τῷ θυμῷ κεχρημένον, ὄνπερ ὁ πλάσας βοηθὸν τῇ ψυχῇ προσκατέστησε, τὰς ὀλιγωρίας καὶ χαυνότητας νευροῦντα τοῦ σώματος. Εἰ οὖν ἀληθεύουσι, δῆλος εἱ ἀγνοῶν τὸν σκοπὸν τοῦ Ποιήσαντος, καὶ τῷ σιδήρῳ πρὸς φόνον χρώμενος, καὶ πρὸς ἀπάτην τῷ κάλλει, καὶ τῇ γλώσσῃ πρὸς βλασφημίαν, καὶ αἴτιον ποιῶν τῶν κακῶν τὸν δοτῆρα τῶν ἀγαθῶν. Χαλίνου τοίνυν θᾶττον τὸν θυμὸν μή σε κατακρημνῶν εἰς ὅλεθρον ὥσῃ. ΔΙΔΥΜΩ. Εἰ ᾿Αλλόφυλοι ἐκ Καππαδοκῶν ἀνήχθησαν, καὶ ἀπόγονοι Καππαδοκῶν ᾿Αλλόφυλοι, ἐξ Ἀλλοφύλων δὲ καὶ Γαβαωνῖται τυγχάνουσι· Καππαδόκαι δῆλον ὅτι Γαβαωνίται Ἔχων οὖν τὴν ἐκείνων πονηρίαν ἀνάγραπτον, τί θαυμάζεις Γιγάντιον; ὕπουλον γὰρ ἢ καὶ πονηρὸν ὡς ἐπίπαν τὸ γένος εἰρήνῃ μὲν οὐ τερπόμενον, ἔριδι δὲ τρεφόμενον, καὶ μίαν ἔχον πηγὴν τοῦ πικροῦ καὶ γλυκέος. Ἐν συντυχίᾳ χρηστολογοῦν, ἐν ἀπουσίᾳ καταλαλοῦν· ἀπατηλὸν, ἀναιδὲς, θρασὺ, δειλὸν, σκωπτικὸν, ἀνελεύθερον, δόλιον, μισάνθρωπον, ὑπεροπτικὸν, ἐν ταῖς τῶν φίλων εὐπραγίαις περίλυπον, ἐν δυσπραγίαις ἀκόρεστον · ἐν προσωπείῳ εὐλαβείας αἰχμαλωτίζον τὰ γυναικάρια, ἐν μανίᾳ χρυσοῦ ὑπερβάλλον τὸν Βαβυλώνιον. Πρὸς ψεῦδος ὀξὺ, πρὸς τὸ παρορκῆσαι ταχύ· καὶ οἷον ἔχεις τὸν πάμφαυλον καὶ παμμισῆ Γιγάντιον, τοιούτους ἅπαντας καὶ νόμιζε καὶ γίνωσκε Καππαδόκας.
ChRYSANThŌ. Peri mnēsikakias kai thymou. Hōs mnēsikakon se polloi; kōmǭdousin, amyntēriǭ ponērǭ tǭ thymǭ kechrēmenon, onper ho plasas boēthon tę̄ psychę̄ proskatestēse, tas oligōrias kai chaunotētas neurounta tou sōmatos. Ei oun alētheuousi, dēlos hei agnoōn ton skopon tou Poiēsantos, kai tǭ sidērǭ pros phonon chrōmenos, kai pros apatēn tǭ kallei, kai tę̄ glōssę̄ pros blasphēmian, kai aition poiōn tōn kakōn ton dotēra tōn agathōn. Chalinou toinyn thatton ton thymon mē se katakrēmnōn eis holethron hōsę̄. DIDYMŌ. Ei ᾿Allophyloi ek Kappadokōn anēchthēsan, kai apogonoi Kappadokōn ᾿Allophyloi, ex Allophylōn de kai Gabaōnitai tynchanousi; Kappadokai dēlon hoti Gabaōnitai Echōn oun tēn ekeinōn ponērian anagrapton, ti thaumazeis Gigantion? hypoulon gar ē kai ponēron hōs epipan to genos eirēnę̄ men ou terpomenon, eridi de trephomenon, kai mian echon pēgēn tou pikrou kai glykeos. En syntychią chrēstologoun, en apousią katalaloun; apatēlon, anaides, thrasy, deilon, skōptikon, aneleutheron, dolion, misanthrōpon, hyperoptikon, en tais tōn philōn eupragiais perilypon, en dyspragiais akoreston ; en prosōpeiǭ eulabeias aichmalōtizon ta gynaikaria, en manią chrysou hyperballon ton Babylōnion. Pros pseudos oxy, pros to parorkēsai tachy; kai hoion echeis ton pamphaulon kai pammisē Gigantion, toioutous hapantas kai nomize kai ginōske Kappadokas.
To Chrysanthus. [On bearing grudges and on anger.] Many mock you as one who bears grudges, using anger as a wicked weapon of revenge, anger which the Maker set as a helper to the soul, to brace the negligence and slackness of the body. If they speak the truth, you clearly do not know the purpose of the Maker, and are like one who uses iron for murder, beauty for deceit, and the tongue for blasphemy, making the giver of good things the cause of evils. Rein in your anger, then, quickly, lest it hurl you headlong to destruction. [Letter 1.281] To Didymus. If the Philistines came up from the Cappadocians, and the Philistines are descendants of the Cappadocians, and the Gibeonites too come from the Philistines, the Cappadocians clearly are Gibeonites. Having their wickedness in writing, then, why do you wonder at Gigantius? For the race is mostly treacherous and wicked, not delighting in peace but feeding on strife, and having one spring for bitter and sweet: speaking well face to face and slandering in absence; deceitful, shameless, bold, cowardly, mocking, mean, crafty, misanthropic, haughty; grieved at the good fortune of friends, insatiable at their misfortune; taking silly women captive under a mask of piety; surpassing the Babylonian in mania for gold; quick to lie, swift to perjury. And such as you find the utterly base and utterly hateful Gigantius, think and know all Cappadocians to be.
Eph 4:26 (echo, low confidence) · Deut 2:23 (allusion, high confidence) · Amos 9:7 (allusion, medium confidence) · Josh 9:4 (allusion, medium confidence) · Jas 3:11 (allusion, high confidence) · 2 Tim 3:6 (allusion, high confidence)
Notes and citation
Summary: Anger was given as a helper against sloth, not for revenge; a second letter, in a polemical outburst against one Gigantius, applies the ancient ill repute of the Cappadocians to him.
- Eph 4:26.
- Letter 1.281 begins at "To Didymus"; the scan prints its numeral (ΣΠΑʹ, 281), removed. The Philistines are said to come from Caphtor, rendered "Cappadocia" in the Greek (Deut 2:23; Amos 9:7 LXX); the Gibeonites' deceit: Josh 9. The ethnic invective reflects an ancient proverb against Cappadocians (cf. 1.158); translated as written. Jas 3:11; 2 Tim 3:6.
Notes on the original text
- Digital text corrected (letter numeral from the heading; word split by OCR): ἀπά· την → ἀπάτην; ΣΠΑ΄. – → .
Topics: Anger and envy, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.280 (PG 78 78:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-280). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-280
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-280) · Report an error
Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.