Letters 1.282–1.338
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.282PG 78 78:347
ΣΕΡΗΝΩ. Τι ἐστιν, « Ὅπου τὸ πτῶμα, ἐκεῖ καὶ οἱ ἀετοὶ συναχθήσονται. Ἐπειδὴ χῶρον ἡμῖν εὐζωΐας τὴν ἐν Ἐδὲμ κατοικίαν ὁ Δημιουργὸς καὶ Δεσπότης παρέσχετο · δι' εὐκολίαν δὲ γνώμης καὶ πονηρίαν τοῦ πλάνου ταύτης ἐξώσθημεν, καὶ εἰς γῆν ἐπίμοχθον καὶ θλιβερὰν παροικίαν ἐῤῥίφημεν· τοὺς ἐξ ἡμῶν πάλιν πτεροφυήσαντας, καὶ τὴν χαμαίζηλον ζωὴν καταλείψαντας, καὶ πρὸς τὸ ὕψος τῆς οὐρανίου πολιτείας ἐγγίσαντας, εἰς ἐκεῖνον τὸν χῶρον συνἁγειν ὁ ἀγαθὸς Χριστὸς ἐπηγγείλατο. Καὶ τοῦτό ἐστιν, ὃ ἠρώτησας, « Ὅπου τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. » Ὅπου, φησὶ, τὸ ἥττημα διὰ τὴν ἄκρατον γεῦσιν ἐγένετο, ἐκεῖ καὶ ἡ νίκη διὰ νηστείας καὶ ἐγκρατείας, ἧς ἐγεώργησεν ἡ φύσις, κατώρθωται.
SERĒNŌ. Ti estin, « Hopou to ptōma, ekei kai hoi aetoi synachthēsontai. Epeidē chōron hēmin euzōïas tēn en Edem katoikian ho Dēmiourgos kai Despotēs parescheto ; di' eukolian de gnōmēs kai ponērian tou planou tautēs exōsthēmen, kai eis gēn epimochthon kai thliberan paroikian errhiphēmen; tous ex hēmōn palin pterophyēsantas, kai tēn chamaizēlon zōēn kataleipsantas, kai pros to hypsos tēs ouraniou politeias engisantas, eis ekeinon ton chōron synagein ho agathos Christos epēngeilato. Kai touto estin, ho ērōtēsas, « Hopou to ptōma, ekei synachthēsontai hoi aetoi. » Hopou, phēsi, to hēttēma dia tēn akraton geusin egeneto, ekei kai hē nikē dia nēsteias kai enkrateias, hēs egeōrgēsen hē physis, katōrthōtai.
To Serenus. [What is "Where the carcass is, there the eagles will be gathered"?] Since the Creator and Master gave us the dwelling in Eden as a place of good life, and through our easiness of will and the wickedness of the deceiver we were driven out of it and thrown onto a toilsome earth and a sorrowful sojourn, the good Christ promised to gather into that place again those of us who grow wings again, leave the creeping life, and draw near to the height of the heavenly way of life. And this is what you asked: "Where the carcass is, there the eagles will be gathered." Where, he says, the defeat took place through unrestrained tasting, there too the victory has been won through fasting and self-control, which nature cultivated.
Matt 24:28 (quotation, high confidence) · Gen 3:23 (allusion, high confidence)
Notes and citation
Summary: The eagles gathering where the "fall" (carcass) is signifies the restoration to paradise, where humanity fell by eating, of those who rise by fasting and self-control.
- Matt 24:28. Isidore plays on πτῶμα, "carcass" and also "fall".
Topics: The fall, Fasting, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.282 (PG 78 78:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-282). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-282
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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.
1.283PG 78 78:349
ΠΕΤΡΩ ΑΡΧΙΜΑΝΔΡΙΤΗ. Εἰς τὸ, « Ταύτῃ τῇ νυκτὶ ἔσονται δύο ἀλήθουσαι. Ἐκ τῶν ἀγγελικῶν ταγμάτων, καὶ τοῦ χοροῦ τῶν ἀποστόλων, αἱ τῶν ἀνθρώπων κρίνονται προθέσεις. Τῶν μὲν γὰρ ὁ πρωτοστάτης, τῶν δὲ ὁ προδότης ἐχωρίσθη. Ταυτὸ δὲ τοῦτο καὶ νῦν εὑρήσεις τελούμενον. Τῶν μὲν συντονίᾳ καὶ ἀγρυπνίᾳ προσεχόντων· τῶν δὲ ῥαθυμίᾳ καὶ ἀμελείᾳ θρυπτομένων· ἐκ τούτων, οἱ μὲν παραλαμβάνονται· οἱ δὲ, καταλείπονται, ὅτε ὁ Κύριος ἐν τῇ δόξῃ αὐτοῦ παραγίνεται.
PETRŌ ARChIMANDRITĒ. Eis to, « Tautę̄ tę̄ nykti esontai dyo alēthousai. Ek tōn angelikōn tagmatōn, kai tou chorou tōn apostolōn, hai tōn anthrōpōn krinontai protheseis. Tōn men gar ho prōtostatēs, tōn de ho prodotēs echōristhē. Tauto de touto kai nyn heurēseis teloumenon. Tōn men syntonią kai agrypnią prosechontōn; tōn de rhathymią kai ameleią thryptomenōn; ek toutōn, hoi men paralambanontai; hoi de, kataleipontai, hote ho Kyrios en tę̄ doxę̄ autou paraginetai.
To Peter the archimandrite. [On "On this night there will be two grinding."] From the angelic ranks and from the choir of the apostles, men's intentions are judged. For from the ones the leader, from the others the traitor, was separated. You will find this same thing happening now too: some attend with earnestness and vigilance, others are softened by slackness and negligence; of these, some are taken and others left, when the Lord comes in his glory.
Luke 17:35 (allusion, high confidence) · Matt 24:41 (allusion, high confidence) · Matt 25:31 (allusion, medium confidence)
Notes and citation
Summary: As the devil fell from the angels and Judas from the apostles, so at Christ's coming the earnest will be taken and the careless left.
- Luke 17:34–35; Matt 24:40–41. Latin debris ("contentioni") is removed.
Notes on the original text
- Digital text corrected (Latin debris from Migne's parallel column; word split by OCR): ἀλήθους σαι → ἀλήθουσαι; θρυπτομένων·-contentioni ἐκ → θρυπτομένων· ἐκ.
Topics: Second coming of Christ, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.283 (PG 78 78:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-283). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-283
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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.
1.284PG 78 78:349
ΣΥΝΑΔΙΟ. Περὶ ἀναστάσεως. Εἰ ἐκ τοῦ μὴ ὄντος δυνατὸς ὁ Θεὸς ὑφιστᾷν ὅσα βούλεται, πόσῳ μᾶλλον ἐκ τοῦ ὑφεστῶτος ἀνακαινίσαι τὰ ἤδη γενόμενα, καὶ εἰς γῆν ὑποστρέψαντα σώματα; Ὅτι δὲ ἔσται, καὶ πῶς ἔσται ἀνάστασις, καὶ τὸ μυστήριον τῶν σπειρομένων διδάξει σε, καὶ πάντων τῶν φυτῶν ἡ κίνησις, χειμῶνι τελευτώντων, καὶ ἔαρι ἀναζώντων.
SYNADIO. Peri anastaseōs. Ei ek tou mē ontos dynatos ho Theos hyphistąn hosa bouletai, posǭ mallon ek tou hyphestōtos anakainisai ta ēdē genomena, kai eis gēn hypostrepsanta sōmata? Hoti de estai, kai pōs estai anastasis, kai to mystērion tōn speiromenōn didaxei se, kai pantōn tōn phytōn hē kinēsis, cheimōni teleutōntōn, kai eari anazōntōn.
To Synadius. [On the resurrection.] If God can bring into being out of what does not exist whatever he wishes, how much more can he renew out of what exists things already made, bodies that have returned to earth? That there will be a resurrection, and how it will be, the mystery of seeds that are sown will teach you, and the movement of all plants, dying in winter and coming to life in spring.
1 Cor 15:36 (allusion, high confidence) · Rom 4:17 (echo, low confidence)
Notes and citation
Summary: God who creates from nothing can raise bodies from the earth, as seeds and the seasons show.
- 1 Cor 15:36–38.
Topics: Resurrection of the body, Creation
Cite (SBL): Isidore of Pelusium, Ep. 1.284 (PG 78 78:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-284). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-284
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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.
1.285PG 78 78:349
ΠΕΤΡΩ. Περὶ τῶν δύο ἀληθουσῶν. Ἐπειδὴ καὶ τὸ συνημμένον τῷ προτέρῳ μαθεῖν ἐζήτησας νόημα, «Ἔσονται, φησὶ, δύο ἀλήθουσαι ἐν [τῷ] μύλωνι· μία παραλαμβάνεται, καὶ μία ἀφίεται· · μύλωνα νόησον, τὴν τοῦδε τοῦ βίου περιφορὰν, ἀστάτως ἡμᾶς ἐπιτρέχουσαν, καὶ ὅσον μύλου τάχος, ἀλλοιοῦσαν τὰ πράγματα. Ἀληθούσας δὲ δύο, οἷον βίων διαφορὰς, ἐν ἑνὶ πράγματι ἢ τάγματι· ἀσκήσει τυχὸν, ἢ παρθενίᾳ, ἢ ἐγκρατείᾳ, ἢ σωφροσύνῃ, ἢ φιλοξενίᾳ, [ἢ πίστει] παρὰ πολλῶν μὲν τελουμένῃ, οὐ πάντων δὲ μιᾷ τῇ γνώμῃ. Οἱ μὲν γὰρ διὰ τὴν μέλλουσαν ἀμοιβὴν τὰς ἀρετὰς κατορθοῦσιν, οἱ δὲ πρὸς ἐπίδειξιν αὐτὰς ἐκτελοῦσι, καὶ τοῖς ἐνταῦθα ἐπαίνοις ἀπέχουσι τὸν μισθὸν, καὶ ἐν τῷ μύλωνι ἀφίενται. Οἱ δὲ ἄλλοι παραλαμβάνονται.
PETRŌ. Peri tōn dyo alēthousōn. Epeidē kai to synēmmenon tǭ proterǭ mathein ezētēsas noēma, «Esontai, phēsi, dyo alēthousai en [tǭ] mylōni; mia paralambanetai, kai mia aphietai; ; mylōna noēson, tēn toude tou biou periphoran, astatōs hēmas epitrechousan, kai hoson mylou tachos, alloiousan ta pragmata. Alēthousas de dyo, hoion biōn diaphoras, en heni pragmati ē tagmati; askēsei tychon, ē parthenią, ē enkrateią, ē sōphrosynę̄, ē philoxenią, [ē pistei] para pollōn men teloumenę̄, ou pantōn de mią tę̄ gnōmę̄. Hoi men gar dia tēn mellousan amoibēn tas aretas katorthousin, hoi de pros epideixin autas ektelousi, kai tois entautha epainois apechousi ton misthon, kai en tǭ mylōni aphientai. Hoi de alloi paralambanontai.
To Peter. [On the two women grinding.] Since you also asked to learn the meaning connected with the former, "There will be," it says, "two women grinding at the mill; one is taken and one left": understand the mill as the revolving of this life, which runs over us unsteadily and changes things with the speed of a millstone. The two grinding women are, as it were, differences of life within one pursuit or order: ascetic discipline, perhaps, or virginity, or self-control, or chastity, or hospitality, [or faith,] practiced by many, but not by all with one intention. For some achieve the virtues for the reward to come, others perform them for display, and with the praises here have their wage and are left at the mill. But the others are taken.
Matt 24:41 (quotation, high confidence) · Matt 6:2 (allusion, high confidence)
Notes and citation
Summary: The two women at the mill are people in the same pursuit with different motives: those who seek God's reward are taken, those who seek praise are left.
- Matt 24:41; 6:2.
Topics: Second coming of Christ, Good works and merit, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 1.285 (PG 78 78:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-285). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-285
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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.
1.286PG 78 78:349
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Περὶ τῶν δέκα παρθένων. Ἡ κατὰ τὰς δέκα παρθένους παραβολὴ, τῶν τρόπων καὶ τῶν βίων δείκνυσι τὸ διάφορον. Πᾶσαι μὲν γὰρ ἐπαρθένευον, οὐ πᾶσαι δὲ ὁμοίως καὶ τῶν λοιπῶν ἀρετῶν ἐπεμέλοντο, ἀλλὰ ταύτῃ μόνῃ ἀρκεῖσθαι πρὸς τὴν εἴσοδον τῆς βασιλείας ᾠήθησαν. "Ἔδέιξε δὲ ἡ κρίσις ἡ ἀδέκαστος, ὅτι οὐδὲν παρθενίας ὄφελος, συμπαθείας ἀπούσης. Καὶ πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ Βασιλέως πεποικιλμένη. Πεποικίλθαι χρή, φησὶ, τοῖς χρυσαυγέσι κροσσοῖς τῶν ἀρετῶν πασῶν. Εἰ γὰρ παρθενεύει τις, καὶ ἐπὶ τούτῳ αὐχεῖ, τοῦ μείζονος κατορθώματος τῆς ταπεινώσεως ἀστοχεῖ. Οὐ γὰρ ὁ παρθενεύων γέγραπται, ἀλλ᾽ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
EUTONIŌ DIAKONŌ. Peri tōn deka parthenōn. Hē kata tas deka parthenous parabolē, tōn tropōn kai tōn biōn deiknysi to diaphoron. Pasai men gar epartheneuon, ou pasai de homoiōs kai tōn loipōn aretōn epemelonto, alla tautę̄ monę̄ arkeisthai pros tēn eisodon tēs basileias ǭēthēsan. "Edeixe de hē krisis hē adekastos, hoti ouden parthenias ophelos, sympatheias apousēs. Kai pasa hē doxa tēs thygatros tou Basileōs pepoikilmenē. Pepoikilthai chrē, phēsi, tois chrysaugesi krossois tōn aretōn pasōn. Ei gar partheneuei tis, kai epi toutǭ auchei, tou meizonos katorthōmatos tēs tapeinōseōs astochei. Ou gar ho partheneuōn gegraptai, all᾽ ho tapeinōn heauton hypsōthēsetai.
To Eutonius the deacon. [On the ten virgins.] The parable of the ten virgins shows the difference of characters and lives. All of them were virgins, but not all took equal care of the other virtues; some thought this one enough for entry into the kingdom. But the impartial judgment showed that virginity is of no use when compassion is absent. "And all the glory of the King's daughter is many-colored": she must be adorned, he says, with the golden fringes of all the virtues. For if anyone is a virgin and boasts of it, he misses the greater achievement of humility. For it is not written that the virgin, but that the one who humbles himself, will be exalted.
Matt 25:1 (allusion, high confidence) · Ps 45:13 (44:14 LXX) (quotation, high confidence) · Luke 14:11 (quotation, high confidence)
Notes and citation
Summary: The foolish virgins show that virginity without compassion and the other virtues, especially humility, is useless.
- Matt 25:1–13; Ps 45:13–14 (44:14–15 LXX); Luke 14:11. The oil is taken as compassion (mercy), a common patristic reading.
Topics: Virginity and celibacy, Humility and pride, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.286 (PG 78 78:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-286). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-286
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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.
1.287PG 78 78:351
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Περὶ τοῦ πιστευθέντος τὰ ε' τάλαντα. Ἔχει πάντα ἡ φύσις ἐν ἑαυτῇ, λαβοῦσα παρὰ – τοῦ Θεοῦ τὰ χαρίσματα, καὶ ἐν πάσαις αὐτῆς ταῖς " αἰσθήσεσι βρύουσαν τῶν χρηστῶν τὴν διάκρισιν. ὡς ἂν οὖν πράττῃ καλῶς καὶ διδάσκῃ τοῖς ἔργοις, τὰ πέντε ἐδιπλασίασε τάλαντα, καὶ πέντε ἄρχειν κελεύεται πόλεων, μονῶν Θεοῦ καὶ σκηνῶν, οὐ σκηνῶν μόνον. Ὁ μὲν γὰρ μιᾶς, ὁ δὲ πολλῶν προκριθήσεται, ἀναλόγως τῆς οἰκείας ἕκαστος ἐργασίας.
ERMINŌ KOMĒTI. Peri tou pisteuthentos ta e' talanta. Echei panta hē physis en heautę̄, labousa para – tou Theou ta charismata, kai en pasais autēs tais " aisthēsesi bryousan tōn chrēstōn tēn diakrisin. hōs an oun prattę̄ kalōs kai didaskę̄ tois ergois, ta pente ediplasiase talanta, kai pente archein keleuetai poleōn, monōn Theou kai skēnōn, ou skēnōn monon. Ho men gar mias, ho de pollōn prokrithēsetai, analogōs tēs oikeias hekastos ergasias.
To Herminus the count. [On the one entrusted with the five talents.] Nature has everything in itself, having received its gifts from God, and in all its senses the discernment of good things overflowing. Whoever, then, acts well and teaches by deeds has doubled the five talents, and is commanded to rule over five cities, dwellings of God and tabernacles, not tents only. For one will be preferred over one city, another over many, each in proportion to his own work.
Matt 25:20 (allusion, high confidence) · Luke 19:19 (allusion, high confidence)
Notes and citation
Summary: The five talents are the gifts and senses of human nature; those who use them well will be set over cities in proportion to their work.
- Matt 25:20–21; Luke 19:17–19.
Topics: Good works and merit, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.287 (PG 78 78:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-287). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-287
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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.
1.288PG 78 78:351
ΤΩ ΑΥΤΩ. Εἰς τὸ, « Καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. › Τὸ πρᾶον καὶ ἤμερον καὶ περιβολῆς καὶ σκέπης ἐπίκουρον πρόβατον, ἐκ δεξιῶν στήσεσθαι Θεοῦ, ὁ θεῖος λέγει χρησμός· τὸν δὲ τραχὺν καὶ παμφάγον καὶ ἄγριον, ἐξ εὐωνύμων βληθήσεσθαι ἔριφον. Τὰς τοιάσδε πολιτείας δηλῶν, κατάλληλον ἑαυταῖς, κληρουμένας κατάστασιν. Θατέραν τοίνυν στυγήσαντες, τῆς ἑτέρας ἀπρὶξ ἀντισχώμεθα.
TŌ AUTŌ. Eis to, « Kai stēsei ta men probata ek dexiōn autou, ta de eriphia ex euōnymōn. › To praon kai ēmeron kai peribolēs kai skepēs epikouron probaton, ek dexiōn stēsesthai Theou, ho theios legei chrēsmos; ton de trachyn kai pamphagon kai agrion, ex euōnymōn blēthēsesthai eriphon. Tas toiasde politeias dēlōn, katallēlon heautais, klēroumenas katastasin. Thateran toinyn stygēsantes, tēs heteras aprix antischōmetha.
To the same. [On "And he will set the sheep at his right and the goats at the left."] The divine oracle says that the sheep, gentle, tame and helpful for clothing and covering, will be set at God's right; but the goat, rough, all-devouring and wild, will be cast to the left: indicating such ways of life, which receive a condition matching themselves. Hating the one, then, let us cling tightly to the other.
Matt 25:33 (quotation, high confidence)
Notes and citation
Summary: Sheep and goats at the judgment signify gentle and savage ways of life.
- Matt 25:33.
Notes on the original text
- Digital text corrected (stray bracket from the OCR): Τὰς ( τοιάσδε → Τὰς τοιάσδε.
Topics: The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.288 (PG 78 78:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-288). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-288
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-288) · 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.
1.289PG 78 78:351
ΕΥΛΟΓΙΩ. Περὶ τῆς τοῦ ποτηρίου παραιτήσεως. ῎Ανθρωπος κατὰ ἀλήθειαν ὁ τοῦ Θεοῦ Λόγος γενόμενος, πάντα σὺν ἀληθείᾳ τὰ τῶν ἀνθρώπων ἐπλήρωσεν. Οὕτω καὶ ἐν τῷ τοῦ πάθους καιρῷ παραιτεῖται τὸ ποτήριον· δεικνὺς ὅτι οὐ χρὴ ὁμόσε τοῖς κινδύνοις χωρεῖν, εἰσελθόντας δὲ δέχεσθαι καρτερῶς. Μελετώμενον γὰρ τὸν σταυρὸν παρῃτεῖτο· ἀποφανθέντα δὲ, ἐπ᾽ ὤμων ὡς νικηφόρος λαβὼν ηὐτομόλει.
EULOGIŌ. Peri tēs tou potēriou paraitēseōs. ᾿Anthrōpos kata alētheian ho tou Theou Logos genomenos, panta syn alētheią ta tōn anthrōpōn eplērōsen. Houtō kai en tǭ tou pathous kairǭ paraiteitai to potērion; deiknys hoti ou chrē homose tois kindynois chōrein, eiselthontas de dechesthai karterōs. Meletōmenon gar ton stauron parę̄teito; apophanthenta de, ep᾽ ōmōn hōs nikēphoros labōn ēutomolei.
To Eulogius. [On the refusal of the cup.] The Word of God, having become man in truth, fulfilled in truth all that belongs to men. So also at the time of the passion he declines the cup, showing that one must not rush to meet dangers, but endure them bravely when they come. For he declined the cross while it was being plotted, but when it was decreed, he took it on his shoulders like a victor and went to it of his own accord.
Matt 26:39 (allusion, high confidence) · John 19:17 (allusion, high confidence)
Notes and citation
Summary: Christ's prayer to be spared the cup shows his true humanity and teaches us not to court danger but to endure it when it comes.
- Matt 26:39; John 19:17.
Notes on the original text
- Digital text corrected (heading repeated by OCR; word split by OCR): ΕΥΛΟΓΙΩ. Περὶ → Περὶ; γενό μενος → γενόμενος.
Topics: Incarnation, Passion and death of Christ, Martyrdom
Cite (SBL): Isidore of Pelusium, Ep. 1.289 (PG 78 78:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-289). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-289
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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.
1.290PG 78 78:351
ΠΕΤΡΩ. Πρὸς ἄρχοντας. Ἡ κραταιότης τῶν ἀρχῶν φιλία ἐστὶ Θεοῦ. Ὁ τοίνυν ἄρχων κραταιῶς, φίλος ἐστὶ Θεοῦ. « Ἐμοὶ γὰρ ἐτιμήθησαν οἱ φίλοι σου, ὁ Θεὸς, καὶ ἐκραταιώθησαν αἱ ἀρχαὶ αὐτῶν, γέγραπται. Εἰ οὖν φίλος εἶναι βούλει Θεοῦ, ἄρχε κραταιῶς · οὔτε δώροις, οὔτε φιλίᾳ, ἀλλ' ἀξίᾳ ὀρέγων τὸ δίκαιον.
PETRŌ. Pros archontas. Hē krataiotēs tōn archōn philia esti Theou. Ho toinyn archōn krataiōs, philos esti Theou. « Emoi gar etimēthēsan hoi philoi sou, ho Theos, kai ekrataiōthēsan hai archai autōn, gegraptai. Ei oun philos einai boulei Theou, arche krataiōs ; oute dōrois, oute philią, all' axią oregōn to dikaion.
To Peter. [To governors.] The strength of offices is friendship with God. So one who governs strongly is God's friend. "Your friends, O God, are honored by me, and their rule is made strong," it is written. If, then, you wish to be God's friend, govern strongly, dispensing justice neither for gifts nor for friendship, but by desert.
Ps 139:17 (138:17 LXX) (quotation, high confidence)
Notes and citation
Summary: A governor who rules justly, impartially, is God's friend.
- Ps 139:17 (138:17 LXX), whose Greek reads "their rule (ἀρχαί) is strengthened".
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.290 (PG 78 78:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-290). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-290
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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.
1.291PG 78 78:353
ΤΙΤΙΑΝΩ. Τί σημαίνει τὸ, ἀποκόψαι Πέτρον τοῦ δούλου τοῦ ἀρχιερέως τὸ ὠτίον. Ὁ μετὰ Ἰησοῦ ἀναστρεφόμενος, καὶ ἀκολουθοῦσαν ἔχων τῷ Ἰησοῦ τὴν διάνοιαν, ἀμύνει βλασφημουμένῳ τῷ Διδασκάλῳ, ὡς Πέτρος, [ὃς] ἐπειδὴ ἀνηκοΐαν ἐνόσουν Ἰουδαῖοι, οὐδὲ τῷ νόμῳ προσέχοντες ἀκούειν κατὰ πάντα ὅσα Χριστὸς λαλήσει διδάσκοντι, τὸ οὖς τοῦ οἰκέτου ἀπέτεμε, τοῦ τῷ ἱερεῖ διαφέροντος, δοῦλον εἶναι τῆς ἀπειθείας τοῦ νόμου τὸν ἱερέα δηλῶν, καὶ χρήζοντα μαχαίρας εἰς ἀποτομὴν τῆς ἀντιλογίας. ΣΗ Β΄. – ΤΩ ΑΥΤΩ. Περὶ τῆς ἀπολύσεως τοῦ Βαραβά. Οὐδὲν θαυμαστὸν, εἰ τῶν αἱμάτων ἡ πόλις καὶ τῶν φονέων οἱ παῖδες ἔλυσαν τὸν οἰκεῖον συντολμητὴν Βαραββᾶν τὸν φονέα, καὶ ἀφῆκαν ἀνέγκλητον. Μικρά οὖν τῶν φόνων φροντίζοντες, ὡς ἐν ἔθει φόνων ὑπάρχοντες, ποτὲ μὲν τοῖς αἰτίοις τῶν φόνων ἀφέσεις έχαρίζοντο, ποτὲ δὲ τῷ τῆς ζωῆς καὶ ἀφθαρσίας ταμείῳ σταυρὸν καὶ τάφον ἐπήγαγον. Ὧν ἀμφοτέρων ὑφ' ἑνὶ χρόνῳ παρέσχον τὴν κόλασιν.
TITIANŌ. Ti sēmainei to, apokopsai Petron tou doulou tou archiereōs to ōtion. Ho meta Iēsou anastrephomenos, kai akolouthousan echōn tǭ Iēsou tēn dianoian, amynei blasphēmoumenǭ tǭ Didaskalǭ, hōs Petros, [hos] epeidē anēkoïan enosoun Ioudaioi, oude tǭ nomǭ prosechontes akouein kata panta hosa Christos lalēsei didaskonti, to ous tou oiketou apeteme, tou tǭ hierei diapherontos, doulon einai tēs apeitheias tou nomou ton hierea dēlōn, kai chrēzonta machairas eis apotomēn tēs antilogias. SĒ B΄. – TŌ AUTŌ. Peri tēs apolyseōs tou Baraba. Ouden thaumaston, ei tōn haimatōn hē polis kai tōn phoneōn hoi paides elysan ton oikeion syntolmētēn Barabban ton phonea, kai aphēkan anenklēton. Mikra oun tōn phonōn phrontizontes, hōs en ethei phonōn hyparchontes, pote men tois aitiois tōn phonōn apheseis echarizonto, pote de tǭ tēs zōēs kai aphtharsias tameiǭ stauron kai taphon epēgagon. Hōn amphoterōn hyph' heni chronǭ pareschon tēn kolasin.
To Titianus. [What it signifies that Peter cut off the ear of the high priest's slave.] One who lives with Jesus and has his mind following Jesus defends the Teacher when he is blasphemed, as Peter did; [who,] since the Jews were sick with deafness, not attending even to the law, which bade them hear the teacher in all that Christ would say, cut off the ear of the servant who belonged to the priest, showing that the priest was a slave of disobedience to the law and needed a sword to cut off his contradiction. [Another letter] To the same. [On the release of Barabbas.] It is nothing surprising if the city of blood and the children of murderers released their own accomplice Barabbas the murderer and let him go uncharged. Caring little for murders, as being in the habit of murder, they at one time granted release to those guilty of murder, and at another brought a cross and tomb on the treasury of life and incorruption. For both of these they received the punishment at one time.
John 18:10 (allusion, high confidence) · Deut 18:15 (allusion, medium confidence) · Matt 27:21 (allusion, high confidence) · Ezek 22:2 (allusion, medium confidence) · Acts 3:14 (allusion, medium confidence)
Notes and citation
Summary: Peter's cutting off the ear signifies the deafness of the priests to the law; a second letter says the city that killed the prophets naturally freed the murderer Barabbas and crucified the Author of life.
- John 18:10; Deut 18:15.
- A further letter begins at "To the same"; the scan prints a numeral ("ΣΗ Βʹ") that does not fit the staged sequence, so its number is uncertain. Matt 27:21; Ezek 22:2; Matt 23:31; Acts 3:14–15. The polemic is the letter's own.
Topics: Passion and death of Christ, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.291 (PG 78 78:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-291). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-291
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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.
1.292PG 78 78:353
ΩΡΙΩΝΙ. Οἴνῳ τὸ εὐαγγελικὸν κήρυγμα ὁ θεῖος αἰνίγματι χρησμὸς ὁμοιοῖ, ποτὲ μὲν ἐκ τῆς Δεσποτικῆς πηγάζοντι πλευρᾶς, ποτὲ δὲ ὡς γλεύκει στομοῦντι τοὺς μαθητάς· οὗ τῆς εὐφροσύνης ἀστοχήσαντες Ἰουδαῖοι, καὶ τρίψαι τὴν ἀλήθειαν φιλονεικήσαντες ψεύδει, ὅξος τῷ τῆς σοφίας προσήνεγκαν διδασκάλῳ, συμπλέξαντες αὐτῷ καὶ πικρίαν. Ὧν γὰρ τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, τοιαῦτά ἐστι καὶ τὰ πόματα, τὸν φυτουργὸν τῆς ζώσης ἀμπέλου, ὅξει ἀμειβομένων, καὶ τὸν γλυκάναντα λόγοις θείοις καὶ νόμοις ὡς μέλιτι, πικρίᾳ χολῆς δεξιουμένων.
ŌRIŌNI. Oinǭ to euangelikon kērygma ho theios ainigmati chrēsmos homoioi, pote men ek tēs Despotikēs pēgazonti pleuras, pote de hōs gleukei stomounti tous mathētas; hou tēs euphrosynēs astochēsantes Ioudaioi, kai tripsai tēn alētheian philoneikēsantes pseudei, hoxos tǭ tēs sophias prosēnenkan didaskalǭ, symplexantes autǭ kai pikrian. Hōn gar to stoma aras kai pikrias gemei, toiauta esti kai ta pomata, ton phytourgon tēs zōsēs ampelou, hoxei ameibomenōn, kai ton glykananta logois theiois kai nomois hōs meliti, pikrią cholēs dexioumenōn.
To Orion. The divine oracle in a riddle likens the gospel preaching to wine, at one time springing from the Master's side, at another sharpening the disciples like new wine. Missing its gladness, and striving to wear away the truth with falsehood, the Jews offered vinegar to the teacher of wisdom, mixing bitterness for him as well. For those whose mouth is full of cursing and bitterness have such drinks also: they repay the planter of the living vine with vinegar, and the one who sweetened them with divine words and laws as with honey they greet with the bitterness of gall.
John 19:34 (allusion, high confidence) · Acts 2:13 (allusion, high confidence) · Matt 27:34 (allusion, high confidence) · Ps 69:21 (68:22 LXX) (allusion, medium confidence) · Rom 3:14 (allusion, high confidence)
Notes and citation
Summary: The Gospel is wine flowing from Christ's side; those who rejected it gave him vinegar and gall.
- John 19:34; Acts 2:13; Matt 27:34, 48; Ps 69:21; Rom 3:14; Ps 19:10.
Notes on the original text
- Digital text corrected (word split by OCR): Ἰου δαῖοι → Ἰουδαῖοι.
Topics: Passion and death of Christ, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.292 (PG 78 78:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-292). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-292
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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.
1.293PG 78 78:353
ΓΕΡΟΝΤΙΩ. Εἰ τῶν πολεμίων βούλει κρατεῖν, ἄγε τὸ στρατόπεδον φόβῳ Θεοῦ. Δικαιοσύνη γὰρ φέρει τὴν ἀριστείαν. Ἡ δὲ ἡμῶν ἀδικία, τῶν ἐναντίων ἐστὶ συμμαχία.
GERONTIŌ. Ei tōn polemiōn boulei kratein, age to stratopedon phobǭ Theou. Dikaiosynē gar pherei tēn aristeian. Hē de hēmōn adikia, tōn enantiōn esti symmachia.
To Gerontius. If you wish to overcome the enemy, lead the army in the fear of God. For justice brings victory; but our injustice is an alliance for our opponents.
Prov 14:34 (echo, low confidence)
Notes and citation
Summary: A commander is told that justice wins wars and injustice aids the enemy.
- Prov 14:34. The staging places Letter 1.294 within this passage, but no further letter is visible in the text.
Topics: War and military service
Cite (SBL): Isidore of Pelusium, Ep. 1.293 (PG 78 78:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-293). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-293
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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.
1.295PG 78 78:353
ΠΡΟΑΙΡΕΣΙΩ. Ὅρον τῇ φύσει ὁ Πλάστης ἐνέθηκε, καὶ φόβον ὁ νόμος τοῖς κακοσχόλοις ἠπείλησεν. Ὅσοι τοίνυν τοῖς ὅροις ἐμμένουσι, τὴν φύσιν ἐτίμησαν· ὅσοι δὲ τὸν νόμον παρώσαντο, τὸν φόβον ἐδέξαντο.
PROAIRESIŌ. Horon tę̄ physei ho Plastēs enethēke, kai phobon ho nomos tois kakoscholois ēpeilēsen. Hosoi toinyn tois horois emmenousi, tēn physin etimēsan; hosoi de ton nomon parōsanto, ton phobon edexanto.
To Proaeresius. The Maker set a boundary in nature, and the law threatened fear against evildoers. Those, then, who abide by the boundaries have honored nature; those who thrust the law aside have received the fear.
Notes and citation
Summary: Those who keep nature's limits honor it; those who break the law incur its fear.
Topics: Ethics, The law of Moses
Cite (SBL): Isidore of Pelusium, Ep. 1.295 (PG 78 78:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-295). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-295
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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.
1.296PG 78 78:355
ΤΟ ΑΥΤΩ. Ἡ φύσις ἔχει τὴν ἔννομον μίξιν· ἡ πορνεία ἐφεῦρεν τὴν ἐπίβουλον λύτταν. Οἱ τοίνυν ἀνόμως τῶν τῆς φύσεως ὅρων καταλυττήσαντες, τῷ φόβῳ τοῦ νόμου σωφρονεῖν ἐπαιδεύθησαν.
TO AUTŌ. Hē physis echei tēn ennomon mixin; hē porneia epheuren tēn epiboulon lyttan. Hoi toinyn anomōs tōn tēs physeōs horōn katalyttēsantes, tǭ phobǭ tou nomou sōphronein epaideuthēsan.
To the same. Nature has the lawful union; sexual immorality invented the treacherous frenzy. So those who have raged lawlessly against the boundaries of nature have been taught to be chaste by the fear of the law.
Notes and citation
Summary: Lawful sexual union is natural; sexual immorality is a frenzy against nature checked by the law's fear.
Topics: Sexual morality, Marriage
Cite (SBL): Isidore of Pelusium, Ep. 1.296 (PG 78 78:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-296). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-296
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-296) · 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.
1.297PG 78 78:355
ΕΥΛΑΜΠΙΩ. Πρὸς φονέα. Τί σοβεῖς τὴν πόλιν ἀλαζών; Τι τὸν ἤρεμον βίον κυκᾷς; Τί τὴν ἐπιείκειαν ἐκπολεμεῖς, οὔτε τὸν Θεὸν φοβούμενος, οὔτε τὴν οἰκείαν πρᾶξιν αἰσχυνόμενος; Ὅτι γὰρ ἀπέκτεινας ἄνθρωπον χρηστὸν, πολλαί σε γλῶσσαι κωμῳδοῦσιν· ὅτι δὲ ὡς τινα τῶν φαύλων ἀνῃρηκὼς ἐναβρύνῃ τῷ φόνῳ, πλείονές σε πάλιν τραγῳδοῦσι. Κατανόησον οὖν, ἀσύνοπτε, εἰ ὡς ὁ Μωϋσῆς ἐφόνευσας, εἰ ὡς Φινεὲς ἐζήλωσας, εἰ ὡς Σαμουήλ ἤμυνας Θεῷ, εἰ ὡς Ἠλίας ἐξεδίκησας, καὶ τότε μέγα φρόνει ἐφ᾽ οἷς ἐτόλμησας. Εἰ δὲ οὔτε νόμος σε τις ἐχειροτόνησεν, οὔτε πολέμου τάξις ἐξὡπλισεν, οὔτε θεῖος χρησμὸς ἐπαφῆκε τῷ ὁμοφύλῳ σου αἵματι, καὶ αὐτοῖς τοῖς ἐχθροῖς ἀγάπην σπενδόμενος καλόν σοι νῦν ἀφαιμάξαι τὰς χεῖρας ἐπιδόντι τὸ οἰκεῖον αἷμα πρὸς ἔκχυσιν, ἢ τηρῆσαι κατὰ ψυχὴν τὸ παράπτωμα, καὶ τοῖς ἐκεῖθεν δικαστηρίοις πρὸς αἰωνίαν φυλάττεσθαι κόλασιν.
EULAMPIŌ. Pros phonea. Ti sobeis tēn polin alazōn? Ti ton ēremon bion kykąs? Ti tēn epieikeian ekpolemeis, oute ton Theon phoboumenos, oute tēn oikeian praxin aischynomenos? Hoti gar apekteinas anthrōpon chrēston, pollai se glōssai kōmǭdousin; hoti de hōs tina tōn phaulōn anę̄rēkōs enabrynę̄ tǭ phonǭ, pleiones se palin tragǭdousi. Katanoēson oun, asynopte, ei hōs ho Mōÿsēs ephoneusas, ei hōs Phinees ezēlōsas, ei hōs Samouēl ēmynas Theǭ, ei hōs Ēlias exedikēsas, kai tote mega phronei eph᾽ hois etolmēsas. Ei de oute nomos se tis echeirotonēsen, oute polemou taxis exōplisen, oute theios chrēsmos epaphēke tǭ homophylǭ sou haimati, kai autois tois echthrois agapēn spendomenos kalon soi nyn aphaimaxai tas cheiras epidonti to oikeion haima pros ekchysin, ē tērēsai kata psychēn to paraptōma, kai tois ekeithen dikastēriois pros aiōnian phylattesthai kolasin.
To Eulampius. [To a murderer.] Why do you strut through the city in your arrogance? Why do you stir up its quiet life? Why do you make war on decency, neither fearing God nor ashamed of your own deed? That you killed a good man many tongues mock you for; that you pride yourself on the murder as though you had done away with some villain, still more lament over you. Consider, then, you short-sighted man, whether you killed as Moses did, whether you were zealous as Phinehas, whether you defended God as Samuel, whether you avenged as Elijah; and then be proud of what you dared. But if no law appointed you, no order of battle armed you, no divine oracle set you upon the blood of your own kin, you who pledged love even to your enemies, it would be well for you now to cleanse your hands of the blood by giving your own blood to be shed, rather than keep the offense on your soul and be reserved by the courts there for eternal punishment.
Exod 2:12 (allusion, high confidence) · Num 25:8 (allusion, high confidence) · 1 Sam 15:33 (allusion, high confidence) · 1 Kgs 18:40 (allusion, high confidence) · Matt 5:44 (allusion, medium confidence)
Notes and citation
Summary: A murderer who boasts of his deed is told that no law, war or divine command authorized it, and that he must make amends or face eternal punishment.
- Exod 2:12; Num 25:7–8; 1 Sam 15:33; 1 Kgs 18:40; Matt 5:44. The meaning of "giving your own blood to be shed" is uncertain: perhaps severe penance, perhaps accepting the legal penalty.
Topics: Killing and murder, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.297 (PG 78 78:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-297). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-297
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-297) · 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.
1.298PG 78 78:355
ΛΟΥΚΑ ΑΡΧΙΜΑΝΔΡΙΤΗ. Ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε, ποιῶν πλοῦτον αὐτοῦ οὐ κατὰ κρίσεως, ὁ τῶν προφητῶν ἔφη πολυπαθέστατος Ἱερεμίας, τὸν ἄδικον στρατηγὸν διαγράφων, κατὰ τῆς ἀληθείας ἐν τοῖς ἐσχάτοις καιροῖς ὁπλιζόμενον, καὶ πάντας τοὺς ἀκρίτῳ γνώμῃ καὶ οὐκ εἰς ὄνησιν στρατηγοῦντας. Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, τί στίφη καὶ φάλαγγας εὐτρεπίζεις, οὐ μοναχῶν, ἀλλὰ μᾶλλον μαχητῶν; Δίκαιος γὰρ ἂν εἴης συνιδεῖν, ὅτι ὀχλώδης ἀργία εἰς λογισμῶν ἐκπίπτει ἀταξίαν. "Η οὖν ἐργάζεσθαι δίδαξον, ἢ τὸν δῆμον ἐλάττωσον, μή σοι πρεσβείας γένηται πόνος, καὶ ὅπλων δεηθῇς, ἡνίκα αὐτοὺς κραιπάλῃ μετὰ τῆς σχολῆς πρὸς νεωτερισμοὺς ἐρεθίσῃ.
LOUKA ARChIMANDRITĒ. Ephōnēse perdix, synēgagen ha ouk eteke, poiōn plouton autou ou kata kriseōs, ho tōn prophētōn ephē polypathestatos Hieremias, ton adikon stratēgon diagraphōn, kata tēs alētheias en tois eschatois kairois hoplizomenon, kai pantas tous akritǭ gnōmę̄ kai ouk eis onēsin stratēgountas. Ei toinyn tauth᾽ houtōs echei, ti stiphē kai phalangas eutrepizeis, ou monachōn, alla mallon machētōn? Dikaios gar an eiēs synidein, hoti ochlōdēs argia eis logismōn ekpiptei ataxian. "Ē oun ergazesthai didaxon, ē ton dēmon elattōson, mē soi presbeias genētai ponos, kai hoplōn deēthę̄s, hēnika autous kraipalę̄ meta tēs scholēs pros neōterismous erethisę̄.
To Luke the archimandrite. "The partridge called, it gathered what it did not hatch, making its wealth not with judgment," said Jeremiah, most afflicted of the prophets, describing the unjust general who arms himself against the truth in the last times, and all who lead without discernment and not for profit. If this is so, why are you preparing troops and phalanxes, not of monks but rather of fighters? You ought to see that idleness in a crowd falls into disorder of thoughts. Either teach them to work, then, or reduce the multitude, lest you be put to the trouble of an embassy and need arms, when debauchery with idleness stirs them up to revolt.
Jer 17:11 (quotation, high confidence)
Notes and citation
Summary: An archimandrite gathering many idle monks is warned by Jeremiah's partridge to make them work or reduce their number.
- Jer 17:11 (LXX).
Topics: Monastic life, Work and idleness
Cite (SBL): Isidore of Pelusium, Ep. 1.298 (PG 78 78:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-298). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-298
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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.
1.299PG 78 78:355
ΙΣΙΔΩΡΟ ΕΠΑΡΧΩ. Περὶ τοῦ συγχωρεῖν τοῖς ὑπευθύνοις. Ει Θεοῦ ἐξηρτήμεθα, καὶ συγχώρησιν παρ᾿ αὐτοῦ ἐξαιτούμεθα, συγχωρήσωμεν τοῖς ὑπευθύνοις ὀφλήματα, ἵνα τούτῳ τὸ μηδὲν χρεωστεῖν κατορθώσωμεν. Βῶνος ὁ ναύκληρος σἴτον ἔφη τῷ δημοσίῳ λοιπάζεσθαι, ὃν ἄνεμοι καὶ καταιγίδες καὶ λαίλαπες κατὰ θάλασσαν ἐμερίσαντο Η τοίνυν τῷ σάλῳ τῆς θαλάσσης ἐπιτιμήσατε, δικαιοσύνη κυβερνῶντες τὰ πράγματα · ἢ ἄχρις ἂν ἁμαρτάνωμεν, τοῖς περιπτώμασι συγγινώσκετε.
ISIDŌRO EPARChŌ. Peri tou synchōrein tois hypeuthynois. Ei Theou exērtēmetha, kai synchōrēsin par᾿ autou exaitoumetha, synchōrēsōmen tois hypeuthynois ophlēmata, hina toutǭ to mēden chreōstein katorthōsōmen. Bōnos ho nauklēros siton ephē tǭ dēmosiǭ loipazesthai, hon anemoi kai kataigides kai lailapes kata thalassan emerisanto Ē toinyn tǭ salǭ tēs thalassēs epitimēsate, dikaiosynē kybernōntes ta pragmata ; ē achris an hamartanōmen, tois periptōmasi synginōskete.
To Isidore the prefect. [On forgiving those liable.] If we depend on God and ask forgiveness from him, let us forgive debts to those who are liable, so that by this we may succeed in owing nothing. Bonus the shipmaster said he owes the treasury grain which winds, storms and squalls at sea divided among themselves. Either rebuke the tossing of the sea, then, governing affairs with justice; or, as long as we sin, pardon misfortunes.
Matt 6:12 (allusion, high confidence) · Matt 8:26 (echo, low confidence)
Notes and citation
Summary: Isidore asks the prefect to forgive a shipmaster's debt for grain lost in a storm, as we ask God to forgive us.
- Matt 6:12. The prefect may be Isidore, prefect of Illyricum or of the East in the 430s; uncertain.
Topics: Forgiveness of sins, Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.299 (PG 78 78:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-299). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-299
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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.
1.300PG 78 78:357
ΣΩΖΟΜΕΝΩ, ΔΟΜΕΣΤΙΚΩ ΤΟΥ ΕΠΑΡΧΟΥ. Βῶνος οὗτος ὁ διδούς σοι τὰ γράμματα, θαλασσίων ἐπειράθη πόνων, ἀνέμων μὲν ὑψηλῶν, κυμάτων δὲ σκληρῶν, καὶ σἴτον ἀφῃρέθη δημόσιον. Ἐπειδὴ τοίνυν ἐστὶ τὴν μὲν γνώμην οὐ ναύκληρος, τὴν δὲ θρησκείαν ὀρθόδοξος, τὴν δὲ γλῶσσαν οὐχ οἷος ναυτικὸς καὶ πάντα σοι ἀρεστὸς, λῦσον αὐτὸν τῆς ἀθυμίας, ἵνα σε Χριστὸς στεφάνοις ἀφθαρσίας ἐν τῇ μεγάλῃ ἡμέρᾳ τελειώσῃ.
SŌZOMENŌ, DOMESTIKŌ TOU EPARChOU. Bōnos houtos ho didous soi ta grammata, thalassiōn epeirathē ponōn, anemōn men hypsēlōn, kymatōn de sklērōn, kai siton aphę̄rethē dēmosion. Epeidē toinyn esti tēn men gnōmēn ou nauklēros, tēn de thrēskeian orthodoxos, tēn de glōssan ouch hoios nautikos kai panta soi arestos, lyson auton tēs athymias, hina se Christos stephanois aphtharsias en tę̄ megalę̄ hēmerą teleiōsę̄.
To Sozomen, domestic of the prefect. This Bonus, who gives you the letter, has experienced the toils of the sea, high winds and harsh waves, and lost the public grain. Since he is not a shipmaster in character, orthodox in religion, and in speech not like a sailor but agreeable to you in everything, free him from his distress, so that Christ may perfect you with crowns of incorruption on the great day.
Notes and citation
Summary: A recommendation for the shipmaster Bonus to the prefect's assistant.
- The addressee is the prefect's legal assistant (domesticus); whether he is the church historian Sozomen is uncertain.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.300 (PG 78 78:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-300). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-300
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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.
1.301PG 78 78:357
ΘΕΟΓΝΩΣΤΩ. Εἰς τὸ, « Ἡ ῥάβδος σου, καὶ ἡ βακτηρία σου. « Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν, » τοῦτο, οἶμαι, ἐστίν· Ἐπειδὴ ῥαθυμήσας πρὸς ἁμαρτίαν ὠλίσθησα, ῥάβδῳ [μέν] με πρὸς νῆψιν ἐπαίδευσας. Ἐπειδὴ δὲ μαστιζόμενος εἰς ὀλιγοψυχίαν ἐτρεπόμην, βακτηρίᾳ δυναμούσῃ με ἐπεστήριξας Ὅρος ἔστω σοι φιλοσοφίας, ἡ τῶν ἀθλητῶν μεθ' ὧν ἐτάγης γυμνασία. "Α δὲ νῦν ἐν ἐκείνοις ὁρᾷς, καὶ ζήλου, καὶ πλήρου, ὡς πολλῆς γέμοντα σοφίας, καὶ πολλοὺς πλέξαντα τοῖς ἐκπαλαίουσι στεφάνους.
ThEOGNŌSTŌ. Eis to, « Hē rhabdos sou, kai hē baktēria sou. « Hē rhabdos sou kai hē baktēria sou, hautai me parekalesan, » touto, oimai, estin; Epeidē rhathymēsas pros hamartian ōlisthēsa, rhabdǭ [men] me pros nēpsin epaideusas. Epeidē de mastizomenos eis oligopsychian etrepomēn, baktērią dynamousę̄ me epestērixas Horos estō soi philosophias, hē tōn athlētōn meth' hōn etagēs gymnasia. "A de nyn en ekeinois horąs, kai zēlou, kai plērou, hōs pollēs gemonta sophias, kai pollous plexanta tois ekpalaiousi stephanous.
To Theognostus. [On "Your rod and your staff."] "Your rod and your staff, they have comforted me" means this, I think: since I slid into sin through carelessness, you disciplined me with the rod to sobriety; but since, when scourged, I was turning to faintheartedness, you supported me with the staff that strengthens me. [Letter 1.302] Let the training of the athletes with whom you have been ranked be your rule of philosophy. What you now see in them, both emulate and fulfil, as full of much wisdom and having woven many crowns for those who wrestle to the end.
Ps 23:4 (22:4 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm's rod disciplines the sinner and the staff supports the discouraged; a second letter urges a monk to imitate the athletes of the community.
- Ps 23:4 (22:4 LXX).
- Letter 1.302 begins at "Let the training …"; its heading was not recovered from the scan.
Topics: Interpreting Scripture, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.301 (PG 78 78:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-301). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-301
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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.
1.303PG 78 78:357
ΛΑΙΑΝΔΡΩ. Περὶ αὐτεξουσίου. Ἡ φύσις ἡ ἀνθρωπεία, θαυμάσιε, οὔτε ἀνεπίδεκτός ἐστι κακῶν, οὔτε φυσικῶς κέκτηται τὰ κακά, ἀλλὰ γνώμῃ καὶ ῥαθυμίᾳ τὴν ἀπόπτωσιν ὑπομένει τῶν χρηστῶν. Ὅπερ καὶ ὁ πρῶτος πέπονθεν ἄνθρωπος, καὶ τῶν ὅρων τῆς σωτηρίας ἐξέπεσεν, ἣν αὐτῷ· πάλιν ὁ δεύτερος ἐξ αὐτοῦ ἀποδέδωκεν ἄνθρωπος, ὁ τὴν ἀληθῆ φύσιν ἡμῶν ἐν ἑαυτῷ ἐπιδεξάμενος. Θεὸς γὰρ ἂν ἀληθῶς, γέγονεν ἄνθρωπος ἀληθῶς· ἐκ δύο φύσεων, εἷς Υἱὸς ὢν Θεοῦ, οὐ τραπεὶς ὅπερ ἦν, ἐν τῷ γενέσθαι ὅ ἐσμεν.
LAIANDRŌ. Peri autexousiou. Hē physis hē anthrōpeia, thaumasie, oute anepidektos esti kakōn, oute physikōs kektētai ta kaka, alla gnōmę̄ kai rhathymią tēn apoptōsin hypomenei tōn chrēstōn. Hoper kai ho prōtos peponthen anthrōpos, kai tōn horōn tēs sōtērias exepesen, hēn autǭ; palin ho deuteros ex autou apodedōken anthrōpos, ho tēn alēthē physin hēmōn en heautǭ epidexamenos. Theos gar an alēthōs, gegonen anthrōpos alēthōs; ek dyo physeōn, heis Huios ōn Theou, ou trapeis hoper ēn, en tǭ genesthai ho esmen.
To Laeander. [On free will.] Human nature, admirable man, is neither incapable of evils nor possesses evils by nature; but by will and slackness it suffers the falling away from good things. This the first man too suffered, and fell from the bounds of salvation, which the second man, from him, gave back to him, who took our true nature into himself. For being truly God he became truly man; being one Son of God from two natures, not changed from what he was in becoming what we are.
1 Cor 15:47 (allusion, medium confidence)
Notes and citation
Summary: Evil comes from the will, not nature; Adam fell and Christ, truly God and truly man, one Son from two natures, restored him.
- This letter combines the texts of 1.271 and 1.272, with a christological conclusion; the collection repeats it here.
Notes on the original text
- Digital text corrected (Latin look-alike letters in the OCR; end-of-line hyphen left in the OCR): ἀνεπίδε-· κτός → ἀνεπίδεκτός; κxaxa → κακά.
Topics: Free will, The fall, Christology, Incarnation
Cite (SBL): Isidore of Pelusium, Ep. 1.303 (PG 78 78:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-303). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-303
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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.
1.304PG 78 78:359
ΧΑΙΡΗΜΟΝΙ. Καὶ γράφοντα πολλάκις αἰσχύνομαι, καὶ πράττοντα οὐ καλῶς ἀποστρέφομαι· καὶ ἀπορῶ τί σοι ἀποκριθῶ, οὐχ ὡς λειπόμενος σαφηνείας, ἀλλὰ φειδόμενος τῆς ἀκοῆς σου, ὡς ἀναξίας. Οὐ γὰρ κυσὶ διδόναι τὰ ἅγια ἐπετράπημεν. Εἰ δὲ ἀπολυττήσειας, καὶ λέξω τὰ αἰτηθέντα, καὶ δείξω τὸ ἀπιστούμενον ἀναμφίβολον. Οὐδὲ γὰρ λημῶν ὀφθαλμὸς τῷ τοῦ ἡλίου δίσκῳ ἐνατενίσαι δύναται, καὶ ἀτενίζων ματαίως ἠσχόληται· οὐδὲ ῥυπῶσα διάνοια, θηρεῦσαί τι τῶν ἁγίων εἰς ὄφελος δύναται.
ChAIRĒMONI. Kai graphonta pollakis aischynomai, kai prattonta ou kalōs apostrephomai; kai aporō ti soi apokrithō, ouch hōs leipomenos saphēneias, alla pheidomenos tēs akoēs sou, hōs anaxias. Ou gar kysi didonai ta hagia epetrapēmen. Ei de apolyttēseias, kai lexō ta aitēthenta, kai deixō to apistoumenon anamphibolon. Oude gar lēmōn ophthalmos tǭ tou hēliou diskǭ enatenisai dynatai, kai atenizōn mataiōs ēscholētai; oude rhypōsa dianoia, thēreusai ti tōn hagiōn eis ophelos dynatai.
To Chaeremon. I am often ashamed of you when you write, and I turn away from you when you act badly; and I am at a loss what to answer you, not for lack of clarity but sparing your hearing as unworthy. For we were commanded not to give holy things to dogs. But if you cease raving, I will both tell you what you asked and show beyond doubt what you disbelieve. For an inflamed eye cannot gaze at the disk of the sun, and if it stares it labors in vain; nor can a filthy mind catch anything of holy things to its profit.
Matt 7:6 (allusion, high confidence)
Notes and citation
Summary: Isidore declines to explain holy things to a man of bad life until he reforms, since a defiled mind cannot grasp them.
- Matt 7:6.
Topics: Scripture and canon, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.304 (PG 78 78:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-304). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-304
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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.
1.305PG 78 78:359
ΕΥΤΟΝΙΩ. Πῶς νοητέον τὸ, « ᾿Εκολλήθη τῷ ἐδάφει ἡ ψυχὴ μου. • Ἐκολλήθη τῷ ἐδάφει ἡ ψυχή μου, λέγων ὁ Ψαλμῳδὸς, πρῶτον μὲν τὴν πρὸς τὸ σῶμα αὐτῆς κοινωνίαν δηλοῖ, ἐκ τοῦ ἐδάφους οὔσης τοῦ χοός· ἔπειτα καὶ τὴν ἑκούσιον ταπείνωσιν ἑαυτοῦ, ἣν ἐφ᾽ οἷς ἥμαρτεν, ἐπεδείξατο· ζῆσαι δι' αὐτῆς κατὰ τὸν λόγον τοῦ Θεοῦ προσδοκήσας τὸν ταπεινοῦντα ἑαυτὸν ἀνυψοῦντος.
EUTONIŌ. Pōs noēteon to, « ᾿Ekollēthē tǭ edaphei hē psychē mou. • Ekollēthē tǭ edaphei hē psychē mou, legōn ho Psalmǭdos, prōton men tēn pros to sōma autēs koinōnian dēloi, ek tou edaphous ousēs tou choos; epeita kai tēn hekousion tapeinōsin heautou, hēn eph᾽ hois hēmarten, epedeixato; zēsai di' autēs kata ton logon tou Theou prosdokēsas ton tapeinounta heauton anypsountos.
To Eutonius. [How "My soul has cleaved to the ground" should be understood.] When the Psalmist says "My soul has cleaved to the ground," he shows first its partnership with the body, which is from the dust of the ground; then also the voluntary humility he showed for his sins, expecting to live through it according to the word of God, who exalts the one who humbles himself.
Ps 119:25 (118:25 LXX) (quotation, high confidence) · Luke 14:11 (allusion, medium confidence)
Notes and citation
Summary: "My soul cleaves to the dust" expresses both the soul's union with the earthly body and the psalmist's humble repentance.
- Ps 119:25 (118:25 LXX); Luke 14:11.
Topics: Humility and pride, The soul, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.305 (PG 78 78:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-305). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-305
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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.
1.306PG 78 78:359
ΘΕΟΔΟΣΙΟ ΣΧΟΛΑΣΤΙΚΟ. Περὶ δούλου. Ὅτε τρόπος εὐθύτητα οἰκέτῃ μαρτυρεῖ οὐκ ἔστι δούλου μέμψις ἐν αὐτῷ. Ἀλλ᾽ εἰ καὶ τύχη βιαία ἐπηγάγετο, ἀλλὰ γνώμη γενναία ἠλευθέρωσεν. Ἵνα δὲ μηδὲ δόξῃς σοφισμοὺς ταῦτα τυγχάνειν, ἔχεις Παῦλον τὸν ἀκροατὴν τῶν ἀῤῥήτων, τὸν μέλλοντα μισθὸν ὑπὲρ τῆς ἐνταῦθα εὐνοίας τοῖς οἰκέταις ἐπαγγελλόμενον, καὶ μηδὲν μεταξὺ οἰκετῶν καὶ δεσποτῶν διακρίνοντα, ὅτε ἡ γνώμη ἐστὶν ἀκατάγνωστος.
ThEODOSIO SChOLASTIKO. Peri doulou. Hote tropos euthytēta oiketę̄ martyrei ouk esti doulou mempsis en autǭ. All᾽ ei kai tychē biaia epēgageto, alla gnōmē gennaia ēleutherōsen. Hina de mēde doxę̄s sophismous tauta tynchanein, echeis Paulon ton akroatēn tōn arrhētōn, ton mellonta misthon hyper tēs entautha eunoias tois oiketais epangellomenon, kai mēden metaxy oiketōn kai despotōn diakrinonta, hote hē gnōmē estin akatagnōstos.
To Theodosius the scholasticus. [On a slave.] When character bears witness to a servant's uprightness, there is no reproach of slavery in him. Even if a violent fortune brought it on, a noble mind has set him free. And so that you may not think these are sophistries, you have Paul, the hearer of unspeakable things, promising servants the future reward for their good will here, and making no distinction between servants and masters when the mind is blameless.
Eph 6:8 (allusion, high confidence) · Col 3:24 (allusion, high confidence) · Gal 3:28 (allusion, medium confidence)
Notes and citation
Summary: A slave of good character is free in mind, and Paul promises slaves the same reward as masters.
- Eph 6:8; Col 3:24; Gal 3:28; 2 Cor 12:4.
Topics: Slavery
Cite (SBL): Isidore of Pelusium, Ep. 1.306 (PG 78 78:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-306). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-306
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-306) · 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.
1.307PG 78 78:359
ΛΕΟΝΤΙΟ ΕΠΙΣΚΟΠΩ. Πρὸς ἱερεῖς εὐδοκίμους. ῃ ὑπὲρ τούτων τιθέντα, ἐξ αὐτῶν [τῶν] τοῦ ᾅδου ἀνὉ ἀναγαγὼν ἐκ νεκρῶν τὸν Ποιμένα τῶν προβάτων τὸν μέγαν, καὶ σὲ τὸν ἐκείνου μιμητὴν τῶν αὐτοῦ προβάτων ὑπάρχοντα ποιμένα, καὶ τὴν ψυχὴν ἡγαγε πυλῶν, ἵνα μακραῖς ἀνακυκλήσεσιν ἐνιαυτῶν φυλαττόμενος, καὶ τῷ ποιμνίῳ ὑπάρχῃς ἀσφάλεια, καὶ τῷ ἀρχιποιμένι ἀρέσκεια, καὶ ἡμῖν τῆς ἐλπίδος στερέωμα, καὶ τῷ κόσμῳ φωστήρ, καὶ τοῖς θηρίοις τῆς δυσσεβείας Δαβίδ, πατάσσων καὶ λέοντα καὶ ἄρκτον τῇ ῥάβδῳ τοῦ σταυροῦ, δι' ἧς καὶ μεθ' ἧς εὐδοκίμως ποιμαίνεις.
LEONTIO EPISKOPŌ. Pros hiereis eudokimous. ę̄ hyper toutōn tithenta, ex autōn [tōn] tou hądou anO anagagōn ek nekrōn ton Poimena tōn probatōn ton megan, kai se ton ekeinou mimētēn tōn autou probatōn hyparchonta poimena, kai tēn psychēn hēgage pylōn, hina makrais anakyklēsesin eniautōn phylattomenos, kai tǭ poimniǭ hyparchę̄s asphaleia, kai tǭ archipoimeni areskeia, kai hēmin tēs elpidos stereōma, kai tǭ kosmǭ phōstēr, kai tois thēriois tēs dyssebeias Dabid, patassōn kai leonta kai arkton tę̄ rhabdǭ tou staurou, di' hēs kai meth' hēs eudokimōs poimaineis.
To Leontius the bishop. [To approved priests.] He who brought up from the dead the great Shepherd of the sheep, who laid down his life for them, has also brought up you, the imitator of him and shepherd of his sheep, from the very gates of Hades, so that, preserved through long cycles of years, you may be the safety of the flock, the pleasure of the chief Shepherd, the firm support of our hope, a light to the world, and a David to the beasts of impiety, striking both lion and bear with the rod of the cross, through which and with which you shepherd so well.
Heb 13:20 (quotation, high confidence) · John 10:11 (allusion, high confidence) · 1 Pet 5:4 (allusion, medium confidence) · 1 Sam 17:34 (allusion, high confidence) · Matt 5:14 (allusion, medium confidence)
Notes and citation
Summary: Isidore rejoices that the bishop Leontius has been brought back from the brink of death to continue shepherding his flock.
- The opening of the letter is scrambled in the scan ("…ῃ ὑπὲρ τούτων τιθέντα, ἐξ αὐτῶν τῶν τοῦ ᾅδου ἀν- Ὁ ἀναγαγὼν …ἤγαγε πυλῶν"); translated by sense in its evident order. Heb 13:20; John 10:11; 1 Pet 5:4; 1 Sam 17:34–36.
Topics: Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.307 (PG 78 78:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-307). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-307
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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.
1.308PG 78 78:361
ΑΒΡΑΑΜΙΩ. Περὶ τοῦ νήφειν. Χαῖρε παρ᾿ ἡμῶν, Ἀβραάμιε, καὶ νῆφε γρηγορῶν εἰς τὸν πόλεμον. Πόλεμον γὰρ καὶ νόμιζε καὶ πίστευε τὸ στάδιον τῆς ἀσκήσεως χαλεπωτέροις τῶν αἰσθητῶν ξιφῶν τοῖς νοητοῖς κυκλούμενον βέλεσιν. Ἡ καὶ πεπυρωμένα καλεῖ, ὁ τὴν πεῖραν αὐτῶν ἀκριβῶς ἐπιστάμενος.
ABRAAMIŌ. Peri tou nēphein. Chaire par᾿ hēmōn, Abraamie, kai nēphe grēgorōn eis ton polemon. Polemon gar kai nomize kai pisteue to stadion tēs askēseōs chalepōterois tōn aisthētōn xiphōn tois noētois kykloumenon belesin. Hē kai pepyrōmena kalei, ho tēn peiran autōn akribōs epistamenos.
To Abraamius. [On sobriety.] Greetings from us, Abraamius; be sober and watchful for the war. For think and believe that the stadium of ascetic discipline is a war, surrounded by spiritual arrows harsher than swords of sense, which he who knew their trial exactly calls "fiery."
Eph 6:16 (allusion, high confidence) · 1 Pet 5:8 (allusion, medium confidence)
Notes and citation
Summary: The ascetic life is a war against the devil's fiery arrows, requiring constant watchfulness.
- Eph 6:16; 1 Pet 5:8.
Topics: Asceticism, Temptation
Cite (SBL): Isidore of Pelusium, Ep. 1.308 (PG 78 78:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-308). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-308
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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.
1.309PG 78 78:361
ΚΑΣΣΙΑΝΩ ΜΟΝΑΧΟ. Ακούω σε πεφευγέναι τὸν βίον τὸν φθαρτὸν πρὸς τὸ στάδιον δραμόντα τῶν μοναχῶν, καὶ γλῶσσαν ἔχειν προπετῆ, καὶ φθέγγεσθαι εἰκῆ. Ὅπερ οὐδὲν ἕτερόν ἐστιν, ἢ τεῖχος ὀχυρὸν οἰκοδομεῖν ἀπρόσιτον ἐχθροῖς, καὶ πύλην καταλείπειν πρὸς εἴσοδον αὐτοῖς. Εἱ δὲ καὶ τὸ τεῖχος ἀκίνδυνον τηρῆσαι βούλει, καὶ τοῖς ἐναντίοις κραταιὸς φανῆναι, γλώσσης κράτει παντὶ σθένει, ἀφ᾿ ἧς καὶ ὀξέα καὶ μεγάλα συμβαίνουσι πτώματα.
KASSIANŌ MONAChO. Akouō se pepheugenai ton bion ton phtharton pros to stadion dramonta tōn monachōn, kai glōssan echein propetē, kai phthengesthai eikē. Hoper ouden heteron estin, ē teichos ochyron oikodomein aprositon echthrois, kai pylēn kataleipein pros eisodon autois. Hei de kai to teichos akindynon tērēsai boulei, kai tois enantiois krataios phanēnai, glōssēs kratei panti sthenei, aph᾿ hēs kai oxea kai megala symbainousi ptōmata.
To Cassian the monk. I hear that you have fled the corruptible life and run to the stadium of the monks, but that you have a rash tongue and speak at random. This is nothing other than building a strong wall unapproachable to enemies and leaving a gate open for them to enter. If you wish to keep the wall safe and appear strong against your opponents, master your tongue with all your strength; from it come swift and great falls.
Jas 3:5 (allusion, medium confidence) · Prov 25:28 (echo, low confidence)
Notes and citation
Summary: A monk with an uncontrolled tongue is like a fortress with an open gate.
- Jas 3:5–8. Whether this Cassian is John Cassian is uncertain.
Topics: Monastic life, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 1.309 (PG 78 78:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-309). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-309
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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.
1.310PG 78 78:361
ΚΥΡΙΛΛΟ ΑΛΕΞΑΝΔΡΕΙΑΣ. Προσπάθεια μὲν οὐκ ὀξυδορκεῖ, ἀντιπάθεια δὲ ὅλως οὐχ ὁρᾷ. Εἰ τοίνυν ἑκατέρας λήμης βούλει καθαρεῦσαι, μὴ βιαίας ἀποφάσεις ἐκβίβαζε, ἀλλὰ κρίσει δικαίᾳ τὰς αἰτίας ἐπίτρεψον. Ἐπειδὴ καὶ Θεὸς, ὁ πάντα εἰδὼς πρὸ γενέσεως, καταβῆναι καὶ τὴν κραυγὴν ἰδεῖν Σοδόμων φιλανθρώπως ηὐδόκησεν, ἡμᾶς ἀκριβοῦς ἐρεύνης διδάσκων ὑπόθεσιν. Πολλοί γάρ σε κωμῳδοῦσι τῶν συνειλεγμένων εἰς Ἔφεσον, ὡς οἰκείαν ἀμυνόμενον ἔχθραν, ἀλλ᾽ οὐ τὰ Ἰησοῦ Χριστοῦ ὀρθοδόξως ζητοῦντα. ᾿Αδελφιδοῦς ἐστι, φασὶ, Θεοφίλου, μιμούμενος ἐκείνου τὴν γνώμην. Ὥσπερ γὰρ ἐκεῖνος μανίαν σαφῆ κατεσκέδασε τοῦ θεοφόρου καὶ θεοφιλοῦς Ἰωάννου, οὕτως ἐπιθυμεῖ καυχήσασθαι καὶ οὗτος, εἰ καὶ πολὺ τῶν κρινομένων ἐστὶ τὸ διάφορον.
KYRILLO ALEXANDREIAS. Prospatheia men ouk oxydorkei, antipatheia de holōs ouch horą. Ei toinyn hekateras lēmēs boulei kathareusai, mē biaias apophaseis ekbibaze, alla krisei dikaią tas aitias epitrepson. Epeidē kai Theos, ho panta eidōs pro geneseōs, katabēnai kai tēn kraugēn idein Sodomōn philanthrōpōs ēudokēsen, hēmas akribous ereunēs didaskōn hypothesin. Polloi gar se kōmǭdousi tōn syneilegmenōn eis Epheson, hōs oikeian amynomenon echthran, all᾽ ou ta Iēsou Christou orthodoxōs zētounta. ᾿Adelphidous esti, phasi, Theophilou, mimoumenos ekeinou tēn gnōmēn. Hōsper gar ekeinos manian saphē kateskedase tou theophorou kai theophilous Iōannou, houtōs epithymei kauchēsasthai kai houtos, ei kai poly tōn krinomenōn esti to diaphoron.
To Cyril of Alexandria. Partiality does not see sharply, and antipathy does not see at all. If, then, you wish to be clean of both kinds of blear, do not push through violent sentences, but entrust the charges to just judgment. For God too, who knows all things before they come to be, kindly consented to go down and see the outcry of Sodom, teaching us the principle of exact inquiry. For many of those gathered at Ephesus mock you as one avenging a personal enmity, not seeking the things of Jesus Christ in an orthodox way. He is the nephew of Theophilus, they say, imitating his mind. For as that man poured out open madness against the God-bearing and God-loving John, so this one also desires to boast, even though there is a great difference between those being judged.
Gen 18:21 (allusion, high confidence) · Phil 2:21 (allusion, medium confidence)
Notes and citation
Summary: Isidore warns Cyril of Alexandria at the Council of Ephesus not to act from personal enmity, as many accuse him of imitating his uncle Theophilus's attack on Chrysostom.
- Written during the Council of Ephesus (431). Gen 18:21; Phil 2:21. Cyril was the nephew of Theophilus of Alexandria, who deposed John Chrysostom (cf. 1.152). "Those being judged" are Nestorius and Chrysostom; Isidore grants a great difference between them.
Topics: Councils and creeds, Christological controversies, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.310 (PG 78 78:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-310). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-310
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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.
1.311PG 78 78:361
ΘΕΟΔΟΣΙΟ ΒΑΣΙΛΕΙ. Περὶ τοῦ ποιήσασθαι ἀσφάλειαν τῆς συνόδου. Εἰ μὲν αὐτὸς λαμβάνῃ καιροῦ παρεῖναι τοῖς κρινομένοις ἐν Ἐφέσῳ, προσέσται τούτοις εὖ οἶδα τὸ ἄμεμπτον. Εἰ δὲ ὀχλώδει ἀντιπαθείᾳ τὰς ψήφους ἐκδώσειας, τίς ἐξαιρήσεται τὴν σύνοδον σκωμμάτων; Παρέξεις δὲ τούτοις θεραπείαν, εἰ παύσειας τῶν δο'γματισμῶν τοὺς σοὺς διακόνους, πρὸς μέγα χάσμα διεστῶτας, βασιλεῖ ὑπηρετεῖσθαι καὶ Θεῷ διαφιλονεικεῖσθαι μή πως τῷ κράτει σάλον ἐπενέγκωσι, τῇ πέτρᾳ τῆς Ἐκκλησίας προσρηγνύντες τὰ τῆς κακοπιστίας αὐτῶν μηχανήματα. Αὕτη γὰρ ἐρήρεισται, καὶ οὔτε ὑπὸ πυλῶν ἄδου κυριεύεται, ὡς ὁ δράσας αὐτὴν Θεὸς ἐπηγγείλατο.
ThEODOSIO BASILEI. Peri tou poiēsasthai asphaleian tēs synodou. Ei men autos lambanę̄ kairou pareinai tois krinomenois en Ephesǭ, prosestai toutois eu oida to amempton. Ei de ochlōdei antipatheią tas psēphous ekdōseias, tis exairēsetai tēn synodon skōmmatōn? Parexeis de toutois therapeian, ei pauseias tōn do'gmatismōn tous sous diakonous, pros mega chasma diestōtas, basilei hypēreteisthai kai Theǭ diaphiloneikeisthai mē pōs tǭ kratei salon epenenkōsi, tę̄ petrą tēs Ekklēsias prosrēgnyntes ta tēs kakopistias autōn mēchanēmata. Hautē gar erēreistai, kai oute hypo pylōn adou kyrieuetai, hōs ho drasas autēn Theos epēngeilato.
To Theodosius the emperor. [On providing for the security of the synod.] If you yourself find time to be present at the proceedings at Ephesus, I know well that blamelessness will attend them. But if you hand over the votes to the antipathy of the crowd, who will rescue the synod from mockery? You will provide a remedy for these things if you stop your ministers from dogmatizing, who are separated by a great gulf: they serve the emperor while contending against God; lest they bring a shaking on the empire by dashing the engines of their misbelief against the rock of the church. For it has been firmly founded, and is not mastered even by the gates of Hades, as God who made it promised.
Matt 16:18 (allusion, high confidence)
Notes and citation
Summary: Isidore urges Theodosius II to attend the Council of Ephesus himself and to stop his officials from interfering in doctrine, for the church built on the rock cannot be overcome.
- Written at the Council of Ephesus (431). Matt 16:18.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): διαφιλο νεικεῖσθαι → διαφιλονεικεῖσθαι; Λὕτη → Αὕτη.
Topics: Councils and creeds, Rulers and the state, The church
Cite (SBL): Isidore of Pelusium, Ep. 1.311 (PG 78 78:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-311). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-311
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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.
1.312PG 78 78:363
ΕΥΛΟΓΙΩ. Εἰς τὸ, « Συκῆν εἶχέ τις ἐν τῷ ἀμπελῶνι αὐτοῦ. Ἡ εὐαγγελικὴ συκή, ἡ ἀνθρωπότης ἐστὶν, ὁ οἰκοδεσπότης, ὁ Θεὸς καὶ Πατὴρ, ὁ ἀμπελουργός, ὁ Υἱὸς τοῦ Θεοῦ, φιλοπονῆσαι καὶ ἐκκαθᾶραι ἡμῶν τὸν ἀμπελῶνα ἐνδημήσας, ἐκκοπῆναι κελευσθέντα παρὰ τοῦ οἰκοδεσπότου ὡς ἄκαρπον. "Αφες δ᾽ αὐτὴν, φησὶ, καὶ τοῦτο τὸ ἔτος. Εἰ διὰ νόμου καὶ προφητῶν οὐκ ἐβελτιώθησαν, καὶ μετανοίας καρποὺς οὐκ ἀπέδωκαν, καὶ τοῖς ἐμοῖς ἀρδεσθῶσι δόγμασι καὶ παθήμασι· κἂν μὲν ποιήσωσι καρπὸν εὐπειθείας· εἰ δὲ μή γε, εἰς τὸ μέλλον ἐκκόψεις αὐτὴν, εἰς τὸν ἄλλον αἰῶνα τὸν ἀπέραντον, τῆς τῶν δικαίων σου μερίδος ἐκτέμνων αὐτοὺς.
EULOGIŌ. Eis to, « Sykēn eiche tis en tǭ ampelōni autou. Hē euangelikē sykē, hē anthrōpotēs estin, ho oikodespotēs, ho Theos kai Patēr, ho ampelourgos, ho Huios tou Theou, philoponēsai kai ekkatharai hēmōn ton ampelōna endēmēsas, ekkopēnai keleusthenta para tou oikodespotou hōs akarpon. "Aphes d᾽ autēn, phēsi, kai touto to etos. Ei dia nomou kai prophētōn ouk ebeltiōthēsan, kai metanoias karpous ouk apedōkan, kai tois emois ardesthōsi dogmasi kai pathēmasi; kan men poiēsōsi karpon eupeitheias; ei de mē ge, eis to mellon ekkopseis autēn, eis ton allon aiōna ton aperanton, tēs tōn dikaiōn sou meridos ektemnōn autous.
To Eulogius. [On "A man had a fig tree in his vineyard."] The gospel fig tree is humanity; the householder, God the Father; the vinedresser, the Son of God, who came to dwell among us to labor at and cleanse our vineyard, which the householder had ordered cut down as fruitless. "Leave it," he says, "this year also." If through the law and the prophets they were not improved and did not render the fruits of repentance, let them also be watered with my doctrines and sufferings; and if they bear the fruit of obedience, well; but if not, you will cut it down in the future, in the other, endless age, cutting them off from the portion of your righteous ones.
Luke 13:6 (allusion, high confidence) · Luke 13:8 (quotation, high confidence) · Luke 13:9 (allusion, high confidence)
Notes and citation
Summary: In the parable of the barren fig tree, the Son intercedes for humanity, offering his teaching and passion before the final judgment.
- Luke 13:6–9.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR; word split by OCR): ὁ οἱ κοδεσπότης → ὁ οἰκοδεσπότης; ἀπέδω - καν → ἀπέδωκαν.
Topics: Interpreting Scripture, Repentance, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.312 (PG 78 78:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-312). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-312
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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.
1.313PG 78 78:363
ΖΩΣΙΜΟ. Μὴ ὕβριζε τὴν θείαν λειτουργίαν. Μὴ ἀτίμαζε · τὴν τῶν καρπῶν εὐλογίαν. Μὴ τῷ κόρῳ τὴν πόσιν πλεονέκτει. Μὴ τῇ ἀμετρίᾳ τὴν συμμετρίαν κακοποίει. Μὴ τὰς φρένας πρόπινε πίνων. Ἀλλὰ μεμνημένος ὡς αἷμα Χριστοῦ τὴν τούτου ἀπαρχὴν τὸ θεῖον ἐργάζεται Πνεῦμα, οὕτως αὐτῷ κέχρησο, ὡς ἀσθενὴς καὶ χρήζων αὐτοῦ εἰς βοήθειαν, ἀλλὰ μὴ ὡς δυσμενής, ὅπλῳ τῷ οἴνῳ κατὰ πάντων κεχρημένος, καθ᾽ ἑαυτοῦ δὲ μᾶλλον, ὑπὸ τούτου σηπόμενος.
ZŌSIMO. Mē hybrize tēn theian leitourgian. Mē atimaze ; tēn tōn karpōn eulogian. Mē tǭ korǭ tēn posin pleonektei. Mē tę̄ ametrią tēn symmetrian kakopoiei. Mē tas phrenas propine pinōn. Alla memnēmenos hōs haima Christou tēn toutou aparchēn to theion ergazetai Pneuma, houtōs autǭ kechrēso, hōs asthenēs kai chrēzōn autou eis boētheian, alla mē hōs dysmenēs, hoplǭ tǭ oinǭ kata pantōn kechrēmenos, kath᾽ heautou de mallon, hypo toutou sēpomenos.
To Zosimus. Do not insult the divine liturgy. Do not dishonor the blessing of the fruits. Do not overreach in drinking to surfeit. Do not abuse moderation by excess. Do not drink away your wits. Remember that the divine Spirit makes the firstfruits of this into the blood of Christ, and use it as one who is weak and needs its help, not as an enemy using wine as a weapon against everyone, and rather against yourself, being rotted by it.
1 Tim 5:23 (allusion, medium confidence)
Notes and citation
Summary: A drunken priest is reminded that the wine he abuses is what the Spirit makes into Christ's blood.
- 1 Tim 5:23. The "firstfruits" of wine are the eucharistic offering.
Topics: Eucharist, Self-control in food and drink, The Holy Spirit
Cite (SBL): Isidore of Pelusium, Ep. 1.313 (PG 78 78:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-313). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-313
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-313) · 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.
1.314PG 78 78:363
ΠΕΛΑΓΙΟ ΜΟΝΑΧΟ. Πρὸς μοναχοὺς τόπον ἐκ τόπου ἀμείβοντας. Τῷ Ἐφραὶμ ἐξήνθησαν πολιαὶ, ἀλλ᾽ οὐκ ἔγνω, νεάζων τοῖς πάθεσι. Καὶ σὲ πολὺς ὄχλος ἐτῶν περιέστη, ἀλλ᾽ [ἔτι] ἀκαμπὲς ἔχεις τὸ φρόνημα, ἄλλην μονὴν ἐξ ἄλλης ἀμείβων, καὶ πασῶν ἐρευνῶν τὰς τραπέζας. Εἰ οὖν κνίσσης μέλει σοι, καὶ ὄψων καρυκείας, τοὺς ἐν τέλει μᾶλλον κολάκευε, καὶ τὰς πόλεις τοῖς καπνοδόχοις ἐρεύνα. Ἐρημῖται γὰρ ἄνθρωποί σε δεξιοῦσθαι προσφιλῶς οὐκ ἀρκοῦσι.
PELAGIO MONAChO. Pros monachous topon ek topou ameibontas. Tǭ Ephraim exēnthēsan poliai, all᾽ ouk egnō, neazōn tois pathesi. Kai se polys ochlos etōn periestē, all᾽ [eti] akampes echeis to phronēma, allēn monēn ex allēs ameibōn, kai pasōn ereunōn tas trapezas. Ei oun knissēs melei soi, kai opsōn karykeias, tous en telei mallon kolakeue, kai tas poleis tois kapnodochois ereuna. Erēmitai gar anthrōpoi se dexiousthai prosphilōs ouk arkousi.
To Pelagius the monk. [To monks who move from place to place.] Gray hairs blossomed on Ephraim, but he did not know it, being young in his passions. A great crowd of years has gathered round you too, but you [still] have an unbending mind, exchanging one monastery for another and investigating the tables of all. If, then, you care for the smell of roasting and the seasoning of dishes, rather flatter those in authority and search the cities by their chimneys. For men of the desert are not able to welcome you as you like.
Textual problem in this passage: see the notes.
Hos 7:9 (allusion, high confidence)
Notes and citation
Summary: An elderly monk who wanders from monastery to monastery in search of good food is told to go to the cities instead.
- Hos 7:9. Variant-reading notes for 1.311 printed at the end of this letter in the scan are removed.
Notes on the original text
- Digital text corrected (variant-reading notes leaked into the text): λονεικεῖσθαι πολ μή που καὶ τῷ κράτει, → .
Topics: Monastic life, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.314 (PG 78 78:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-314). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-314
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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.
1.315PG 78 78:363
ΛΕΟΝΤΙΟ ΕΠΙΣΚΟΠΩ. Εἱ μὲν ἀβουλήτως προήχθης πρὸς τὴν τῆς Ἐκκλησίας προστασίαν, καὶ ψήφων καὶ δήμων καὶ χειρῶν σε βιασαμένων, ἕξεις ἐπίκουρον τὸν Θεὸν, πάντα πρὸ προσώπου κατευοδοῦντά σοι, ὅσα πρὸς τὴν ἄνω. συντείνει κατάστασιν. Εἰ δὲ χρήμασιν, ὡς θρυλλῇ, τὸν ἄπρατον μετῆλθες θησαυρὸν, καὶ κτήσασθαι ἱερωσύνην ὡς ὁ Σίμων ἐπόθησας, οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τούτῳ. Τὰ γὰρ ἐξῆς φειδοῖ παραλείψομαι, ἓν τοῦτο ὁρῶν, ὅτι Καϊάφας ἱερωσύνην ὠνήσατο, ὅτε κατὰ Χριστοῦ ταύτην ἐξώπλισε. Πᾶς οὖν ὅστις ἱερωσύνην ἐκπρίηται, Καϊάφας Χριστοκτόνος εὑρίσκεται. "Α γὰρ ἔργοις πιστευθῆναι οὐ δύναται, ταῦτα δόμασιν ἀσεβέσι πορίζεται.
LEONTIO EPISKOPŌ. Hei men aboulētōs proēchthēs pros tēn tēs Ekklēsias prostasian, kai psēphōn kai dēmōn kai cheirōn se biasamenōn, hexeis epikouron ton Theon, panta pro prosōpou kateuodounta soi, hosa pros tēn anō. synteinei katastasin. Ei de chrēmasin, hōs thryllę̄, ton apraton metēlthes thēsauron, kai ktēsasthai hierōsynēn hōs ho Simōn epothēsas, ouk esti soi meris oude klēros en toutǭ. Ta gar exēs pheidoi paraleipsomai, hen touto horōn, hoti Kaïaphas hierōsynēn ōnēsato, hote kata Christou tautēn exōplise. Pas oun hostis hierōsynēn ekpriētai, Kaïaphas Christoktonos heurisketai. "A gar ergois pisteuthēnai ou dynatai, tauta domasin asebesi porizetai.
To Leontius the bishop. If you were brought unwillingly to the leadership of the church, forced by votes, people and hands, you will have God as helper, prospering before your face everything that leads to the condition above. But if, as is noised abroad, you pursued the treasure that cannot be sold with money, and longed to acquire the priesthood like Simon, you have no part or lot in this. The rest I will omit out of restraint, seeing this one thing: that Caiaphas bought the priesthood when he armed it against Christ. So everyone who buys the priesthood is found a Caiaphas, a slayer of Christ. For what cannot be entrusted for deeds is procured by impious gifts.
Acts 8:21 (quotation, high confidence) · Acts 8:18 (allusion, high confidence) · John 11:49 (echo, low confidence)
Notes and citation
Summary: A bishop forced into office will have God's help; one who bought it is a Simon and a Caiaphas.
- Acts 8:18–21. On Caiaphas buying the priesthood, cf. 1.111.
Topics: Ordination, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.315 (PG 78 78:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-315). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-315
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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.
1.316PG 78 78:365
ΚΑΛΛΙΜΑΧΟ ΚΟΜΗΤΙ. Ὥσπερ διὰ τῆς τεκνογονίας σωθήσεται ἡ τῶν γονέων ξυνωρὶς, εἰ τῆς τῶν τέκνων ἐπιμελοῖτο ζωῆς· οὕτω καὶ ἐναντίων πειραθήσεται, εἰ ἀμελοίη τῆς ἐκείνων φυλακῆς. Γελοῖον γὰρ ἂν εἴη τοὺς μὲν πώλους εὐθὺς ἐκ νεότητος πολλῆς ἀξιοῦσθαι φροντίδος, καὶ βαδίσματος ἕνεκα καὶ βρώσεως καὶ πόσεως, καὶ πάσης εὐθύτητος· ὧν καὶ ἡ τιμὴ εὔωνος, καὶ ἡ χρῆσις σύμμετρος, καὶ ἡ φθορὰ σύντομος· ἀνθρώπους δὲ, οὓς ὁ Θεὸς διέπλασε, καὶ εἰκόνι οἰκείᾳ ἐτίμησε, καὶ πάλιν ἐν ἑαυτῷ ἀνεπλάσατο καταλιμπάνειν ἀγερώχους, καὶ ὡς ἂν τύχῃ φέρεσθαι πρὸς ἃ βούλονται, καὶ ἡ εὐόλισθος νεότης οὐ νοεῖ Εἰ ταῦτά σοι φαίνεται χρήσιμα, πάσῃ φυλακῇ σεμνότητος ἀσφαλίζου τὰ τέκνα σου..
KALLIMAChO KOMĒTI. Hōsper dia tēs teknogonias sōthēsetai hē tōn goneōn xynōris, ei tēs tōn teknōn epimeloito zōēs; houtō kai enantiōn peirathēsetai, ei ameloiē tēs ekeinōn phylakēs. Geloion gar an eiē tous men pōlous euthys ek neotētos pollēs axiousthai phrontidos, kai badismatos heneka kai brōseōs kai poseōs, kai pasēs euthytētos; hōn kai hē timē euōnos, kai hē chrēsis symmetros, kai hē phthora syntomos; anthrōpous de, hous ho Theos dieplase, kai eikoni oikeią etimēse, kai palin en heautǭ aneplasato katalimpanein agerōchous, kai hōs an tychę̄ pheresthai pros ha boulontai, kai hē euolisthos neotēs ou noei Ei tauta soi phainetai chrēsima, pasę̄ phylakę̄ semnotētos asphalizou ta tekna sou..
To Callimachus the count. As the couple of parents will be saved through childbearing, if they take care of their children's life, so they will experience the opposite if they neglect to guard them. For it would be ridiculous that colts are given much care straight from their youth, in their gait, food, drink and all their training, though their price is cheap, their use moderate and their death soon; while men, whom God fashioned and honored with his own image and refashioned again in himself, are left untamed, to be carried at random wherever they wish, and slippery youth does not understand. If these things seem useful to you, secure your children with every safeguard of dignity.
1 Tim 2:15 (allusion, high confidence) · Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: Parents are saved through raising their children well, who deserve more care than colts.
- 1 Tim 2:15, applied to both parents and to the upbringing of children. Gen 1:27.
Topics: Parents and children, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 1.316 (PG 78 78:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-316). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-316
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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.
1.317PG 78 78:365
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Καλῶς τὸν Κύριον τιμᾶς, ἡμῖν τῷ καρπῶν ἀπαρχόμενος, καὶ δεκατῶν τὴν εὐφορίαν τῆς γῆς σου τῷ διδόντι. ὧν πολλοῖς ἕξεις καιροῖς· νῦν μὲν τῶν ἐν χρείᾳ σοι φυλάττουσαν τὴν αὐτάρκειαν, μετὰ ταῦτα δὲ τὴν αἰώνιον εὐφροσύνην παρέχουσαν.
ERMINŌ KOMĒTI. Kalōs ton Kyrion timas, hēmin tǭ karpōn aparchomenos, kai dekatōn tēn euphorian tēs gēs sou tǭ didonti. hōn pollois hexeis kairois; nyn men tōn en chreią soi phylattousan tēn autarkeian, meta tauta de tēn aiōnion euphrosynēn parechousan.
To Herminus the count. You honor the Lord well, offering us firstfruits of your produce and tithing the fruitfulness of your land to the Giver; which you will have at many seasons: now keeping your sufficiency in times of need, and hereafter providing eternal gladness.
Prov 3:9 (allusion, medium confidence)
Notes and citation
Summary: Thanks for gifts of firstfruits and tithes.
- Prov 3:9–10.
Topics: Support of the clergy, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.317 (PG 78 78:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-317). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-317
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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.
1.318PG 78 78:365
ΛΟΥΚΑ ΑΡΧΙΜΑΝΔΡΙΤΗ. Μοναχός τις πρὸς τὴν ἡμετέραν ἐσχατιὰν ἀπήντησε, σχῆμα τὸ τῆς τιμίας σου φέρων δεξιᾶς, καὶ ᾧ αὐτὸς οἶδας σφραγίζειν τοὺς ὑποφήτας σου. Ὅτου δὲ χάριν ἥκει ἠρόμεθα· ἱκεσίαν δὲ εἶχε παρακληθῆναι παρ' ἡμῶν τὴν ἀγάπην σου, συγγνῶναι αὐτῷ ἐπὶ πταίσματι βραχεῖ, ὁ ἐξ ἀγνοίας ὑπέμεινεν. Εἰ τοίνυν μὴ ἐν συνηθείᾳ πταισμάτων ἐγένετο, πολλάκις ἐξυβρίσας εἰς τὴν μετάγνωσιν, καὶ δραπετεύειν δι᾽ εὐκολίαν γαστρὸς ἢ γνώμης μεμάθηκε, πάρασχε αὐτῷ δι' ἡμᾶς τὴν συγχώρησιν. Εἰ δὲ τοιοῦτός ἐστιν, οἷος μηδὲν ἐκ τῆς συγγνώμης βελτιωθῆναι, μηδὲ τῶν ἡμετέρων γραμμάτων ἀπόνηται, ἀλλ᾿ ἔξω τῆς τῶν ἀδελδινήσεις τοῖς ἡσυχάζουσιν αὐτῶν ἤθεσιν [αὐτῶν] ἐπεγείρῃ. Τοῦτο γὰρ καὶ ὁ νόμος ἡμῖν παραβολικῶς ὑποτίθεται, ἔξω τῆς παρεμβολῆς τοὺς λεπρῶντας ἐκπέμπων. φῶν γαλήνης καθίσεται, μὴ κυμάτων φλεγμονὰς καὶ
LOUKA ARChIMANDRITĒ. Monachos tis pros tēn hēmeteran eschatian apēntēse, schēma to tēs timias sou pherōn dexias, kai hǭ autos oidas sphragizein tous hypophētas sou. Hotou de charin hēkei ērometha; hikesian de eiche paraklēthēnai par' hēmōn tēn agapēn sou, syngnōnai autǭ epi ptaismati brachei, ho ex agnoias hypemeinen. Ei toinyn mē en synētheią ptaismatōn egeneto, pollakis exybrisas eis tēn metagnōsin, kai drapeteuein di᾽ eukolian gastros ē gnōmēs memathēke, parasche autǭ di' hēmas tēn synchōrēsin. Ei de toioutos estin, hoios mēden ek tēs syngnōmēs beltiōthēnai, mēde tōn hēmeterōn grammatōn aponētai, all᾿ exō tēs tōn adeldinēseis tois hēsychazousin autōn ēthesin [autōn] epegeirę̄. Touto gar kai ho nomos hēmin parabolikōs hypotithetai, exō tēs parembolēs tous leprōntas ekpempōn. phōn galēnēs kathisetai, mē kymatōn phlegmonas kai
To Luke the archimandrite. A monk came to our remote place, wearing the habit of your honored right hand, with which you know how to seal your disciples. We asked why he had come; his petition was that your charity be entreated by us to pardon him for a small offense he had committed through ignorance. If, then, he was not in the habit of offending, often outraging repentance, and has not learned to run away through easiness of belly or mind, grant him pardon for our sake. But if he is such as to be improved by nothing from pardon, let him not benefit from our letter either, but let him sit outside the calm of the brothers, lest he stir up the swellings and whirls of waves against their quiet ways. For the law too sets this before us in a figure, sending lepers outside the camp.
Num 5:2 (allusion, high confidence)
Notes and citation
Summary: Isidore intercedes for a runaway monk, asking pardon if he is not a habitual offender, but otherwise his exclusion from the community.
- The end of the letter is scrambled in the scan ("ἀδελ- … δινήσεις … -φῶν γαλήνης"); translated in its evident order. Num 5:2–3.
Topics: Monastic life, Church discipline and penance, Forgiveness of sins
Cite (SBL): Isidore of Pelusium, Ep. 1.318 (PG 78 78:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-318). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-318
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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.
1.319PG 78 78:367
ΔΩΡΟΘΕΩ ΠΡΕΣΒΥΤΕΡΩ. Περὶ γέλωτος. Εἰ τύπος ἱερεὺς τοῦ ποιμνίου, καὶ φῶς τῆς Ἐκκλησίας ὠνομάσθη, καὶ ὑπάρχει, ἀνάγκη τοῖς ἤθεσιν αὐτοῦ συνεκτυποῦσθαι τὸ ὑπήκοον ὡς σημάντρῳ κηρόν. Εἰ τοίνυν φῶς εἶναι βούλει, μίσει τὴν εὐτραπελίαν, καὶ τὴν περιφορὰν τοῦ γέλωτος, ἵνα μὴ πολλοὺς διδάξῃς ἀτακτεῖν. « Ἱερεὺς γὰρ, ἄγγελος Κυρίου παντοκράτορὸς ἐστιν· · ἄγγελος δὲ οὐκ ἐπίσταται γέλωτα, ἐμφόβως τῷ Θεῷ λειτουργῶν.
DŌROThEŌ PRESBYTERŌ. Peri gelōtos. Ei typos hiereus tou poimniou, kai phōs tēs Ekklēsias ōnomasthē, kai hyparchei, anankē tois ēthesin autou synektypousthai to hypēkoon hōs sēmantrǭ kēron. Ei toinyn phōs einai boulei, misei tēn eutrapelian, kai tēn periphoran tou gelōtos, hina mē pollous didaxę̄s ataktein. « Hiereus gar, angelos Kyriou pantokratoros estin; ; angelos de ouk epistatai gelōta, emphobōs tǭ Theǭ leitourgōn.
To Dorotheus the presbyter. [On laughter.] If the priest is the model of the flock and has been called the light of the church, as he is, the people must be molded by his character like wax by a seal. If, then, you wish to be a light, hate jesting and the round of laughter, lest you teach many to be disorderly. "For the priest is the messenger of the Lord Almighty"; and an angel does not know laughter, ministering to God in fear.
Mal 2:7 (quotation, high confidence) · Matt 5:14 (allusion, medium confidence)
Notes and citation
Summary: A priest, as the model and light of the flock, should avoid jesting and laughter, like the angels.
- Mal 2:7 (LXX ἄγγελος, "messenger/angel"); Matt 5:14.
Topics: Church office, Angels
Cite (SBL): Isidore of Pelusium, Ep. 1.319 (PG 78 78:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-319). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-319
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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.
1.320PG 78 78:367
ΘΑΛΑΣΣΙΩ ΜΟΝΑΧΟ. Εἰς τὸ, « Μήτις πόρνος ἢ βέβηλος, ὡς Ἡσαῦ. Ακριβῶς ἐπιστάμενος, ὅτι ὁ κόρος τίκτει τὰ πάθη, καὶ ἡ γαστριμαργία σύρει πρὸς τὰς λαγνείας, περιττῶς, οἶμαι, ἠρώτησας τὸ, « Μήτις πόρνος ἢ βέβηλος, ὡς Ἡσαῦ, ὁποίαν ἔχει ἐπίλυσιν, τῆς Γραφῆς προδότην ἐλεγχούσης τῶν τῆς μήτρας πρεσβείων διὰ κόρον κοιλίας. Δείξασα γὰρ αὐτὸν γαστρίμαργον, ἠρκέσθη συναποδεῖξαι καὶ πόρνον καὶ βέβηλον.
ThALASSIŌ MONAChO. Eis to, « Mētis pornos ē bebēlos, hōs Hēsau. Akribōs epistamenos, hoti ho koros tiktei ta pathē, kai hē gastrimargia syrei pros tas lagneias, perittōs, oimai, ērōtēsas to, « Mētis pornos ē bebēlos, hōs Hēsau, hopoian echei epilysin, tēs Graphēs prodotēn elenchousēs tōn tēs mētras presbeiōn dia koron koilias. Deixasa gar auton gastrimargon, ērkesthē synapodeixai kai pornon kai bebēlon.
To Thalassius the monk. [On "Lest anyone be sexually immoral or profane, like Esau."] Knowing exactly that surfeit gives birth to the passions and gluttony drags one to lusts, you asked superfluously, I think, what explanation "lest anyone be sexually immoral or profane, like Esau" has, since Scripture convicts him as a betrayer of the birthright for the sake of his belly's surfeit. Having shown him to be a glutton, it was content to show him also sexually immoral and profane.
Heb 12:16 (quotation, high confidence) · Gen 25:33 (allusion, high confidence)
Notes and citation
Summary: Esau is called sexually immoral as well as profane because gluttony leads to lust.
- Heb 12:16; Gen 25:29–34.
Notes on the original text
- Digital text corrected (word split by OCR): προδό την → προδότην.
Topics: Self-control in food and drink, Sexual morality, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.320 (PG 78 78:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-320). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-320
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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.
1.321PG 78 78:367
ΠΑΛΛΑΔΙΟ ΕΠΙΣΚΟΠΩ. Εἰς τὸ, « Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλούς. » • Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, » λέγων ὁ Ψαλμῳδὸς, τὸ ἀκριβὲς καὶ ἀπλανὲς, καὶ νηφάλιον τῆς δίκης παρίστησιν, ὅτι οὔτε θυμὸς, οὔτε μέθη τὴν ἀναίρεσιν ὑπετίθετο. Ὁ μὲν γὰρ εἰ καὶ τῇ χθὲς ἡμέρᾳ παρώξυνεν, ἀλλὰ διὰ μήκους τῆς νυκτὸς ἐμαλάσσετο· ἡ δὲ, εἰ καὶ ὀψίας πολλὴ προσεγένετο, διὰ τοῦ ὕπνου ἱκανῶς ἐλεπτύνετο. Καθαρᾷ οὖν καὶ χειρὶ, καὶ γνώμῃ, κατὰ τῶν ἐς Θεὸν ἁμαρτανόντων ἐξωπλιζόμην.
PALLADIO EPISKOPŌ. Eis to, « Eis tas prōïas apekteinon pantas tous hamartōlous. » • Eis tas prōïas apekteinon pantas tous hamartōlous tēs gēs, » legōn ho Psalmǭdos, to akribes kai aplanes, kai nēphalion tēs dikēs paristēsin, hoti oute thymos, oute methē tēn anairesin hypetitheto. Ho men gar ei kai tę̄ chthes hēmerą parōxynen, alla dia mēkous tēs nyktos emalasseto; hē de, ei kai opsias pollē prosegeneto, dia tou hypnou hikanōs eleptyneto. Katharą oun kai cheiri, kai gnōmę̄, kata tōn es Theon hamartanontōn exōplizomēn.
To Palladius the bishop. [On "In the mornings I killed all the sinners."] When the Psalmist says, "In the mornings I killed all the sinners of the land," he shows the exactness, faultlessness and sobriety of the judgment: that neither anger nor drunkenness suggested the killing. For anger, even if it was provoked the day before, was softened through the length of the night; and drunkenness, even if much came on in the evening, was sufficiently thinned out by sleep. With clean hand and mind, then, I armed myself against those who sin against God.
Ps 101:8 (100:8 LXX) (quotation, high confidence)
Notes and citation
Summary: David punished "in the mornings" so that judgment would be sober, free from anger and drink.
- Ps 101:8 (100:8 LXX).
Notes on the original text
- Digital text corrected (word split by OCR): ἁμαρτω λοὺς → ἁμαρτωλοὺς.
Topics: Rulers and the state, Anger and envy, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.321 (PG 78 78:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-321). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-321
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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.
1.322PG 78 78:367
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Ὅτι οὐ δεῖ μετὰ ἀμαθοῦς λογομαχεῖν. "Ωσπερ οὐκ ἀσφαλὲς μετὰ μαχίμου διοδεύειν ἀοἱκητον· οὕτως οὐκ εὐχερὲς πρὸς ἀμαθῆ λόγους κινῆσαι παιδεύσεως. Ὁ μὲν γὰρ πάσῃ τῇ δυνάμει χρήσεται ἐπ' ἐρήμου, εἴ τι τῶν οὐκ αὐτῷ προσφιλῶν λεχθείη ἢ πραχθείη· ὁ δὲ, εἰμὴ πάντα πρὸς τὴν αὐτοῦ λαλεῖται ἀπαιδευσίαν, πάντας ἐκκρίνει τῆς οἰκουμένης, καὶ λόγους φιλοσόφους, καὶ ἄνδρας φιλαρέτους. Φιλεῖ γὰρ, ὡς τὰ πολλὰ, ἀνδρίζεσθαι ἡ ἀλογία, καὶ νῦν αὐτὴν εὐρήσεις πανταχοῦ προεστῶσαν Οὔτε γὰρ Ἐκκλησίαν ἄνευ αὐτῆς, οὔτε τὴν πολιτείαν, οὔτε αὐτὴν τὴν βασιλείαν, ἔξω ταύτης ἴδοις διοικούμενην· ἀφ᾽ ὧν καὶ τὰ κακὰ πλεονάζει, καὶ δουλοπρέπεια τὸ πανταχόσε περιεζώσατο κράτος. Φέρε τοίνυν τὸν ἀλόγιστον γενναίως, ἐπειδὴ ἡδέως ἀνέχῃ τῶν ἀφρόνων φρόνιμος ὧν ἐν Κυρίῳ.
TIMOThEŌ ANAGNŌSTĒ. Hoti ou dei meta amathous logomachein. "Ōsper ouk asphales meta machimou diodeuein aoikēton; houtōs ouk eucheres pros amathē logous kinēsai paideuseōs. Ho men gar pasę̄ tę̄ dynamei chrēsetai ep' erēmou, ei ti tōn ouk autǭ prosphilōn lechtheiē ē prachtheiē; ho de, eimē panta pros tēn autou laleitai apaideusian, pantas ekkrinei tēs oikoumenēs, kai logous philosophous, kai andras philaretous. Philei gar, hōs ta polla, andrizesthai hē alogia, kai nyn autēn eurēseis pantachou proestōsan Oute gar Ekklēsian aneu autēs, oute tēn politeian, oute autēn tēn basileian, exō tautēs idois dioikoumenēn; aph᾽ hōn kai ta kaka pleonazei, kai douloprepeia to pantachose periezōsato kratos. Phere toinyn ton alogiston gennaiōs, epeidē hēdeōs anechę̄ tōn aphronōn phronimos hōn en Kyriǭ.
To Timothy the reader. [That one should not dispute with an ignorant man.] As it is not safe to travel through uninhabited country with a quarrelsome man, so it is not easy to stir up words of learning with an ignorant one. The former will use all his strength in the desert if anything is said or done that he does not like; the latter, unless everything is said to suit his lack of education, excludes from the world all philosophical words and all virtuous men. For unreason generally likes to play the man, and now you will find it presiding everywhere. You would see neither the church without it, nor the state, nor the empire itself administered apart from it; from which evils multiply, and servility has girded itself with power everywhere. Bear the unreasoning man nobly, then, since you gladly bear with fools, being wise in the Lord.
2 Cor 11:19 (allusion, high confidence)
Notes and citation
Summary: Disputing with an ignorant man is as risky as traveling with a brawler; ignorance rules everywhere, and must be borne with patience.
- 2 Cor 11:19, used ironically.
Topics: Patience, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 1.322 (PG 78 78:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-322). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-322
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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.
1.323PG 78 78:369
ΚΥΡΙΛΛΟ ΑΡΧΙΕΠΙΣΚΟΠΩ. Πολλαὶ μὲν μαρτυρίαι Γραφικαὶ, πολλαὶ δὲ θεωρίαι πρακτικαὶ τὸν ἀληθῆ τῆς τοῦ Κυρίου σαρκώσεως λόγον τρανοῦσιν ἀσφαλῶς, εἰ καὶ τῆς ἡμετέρας διανοίας καὶ γλώσσης ἀνώτερόν ἐστι τὸ μυστήριον. Ὅτι δὲ ὁ ἀληθινὸς καὶ ἐπὶ πάντων Θεὸς, ἄνθρωπος γέγονεν ἀληθῶς, οὔτε ὃ ἦν τραπεὶς, καὶ ὃ οὐκ ἦν προσλαβών ἐκ φύσεων δυοῖν ὁ εἷς ὑπάρχων Υἱὸς, ἄναρχος καὶ ἀπέραντος, πρόσφατος καὶ ἀΐδιος, οὐδ᾽ ἂν αὐτὸς ἀρνηθείης, πλείστας ἔχων τοῦ ἁγίου Πατρὸς ἡμῶν μεγάλου Αθανασίου περὶ τούτων συναινέσεις, ἀνθρώπου τὰ θεῖα ὑπερφυῶς ἐμβατεύσαντος.
KYRILLO ARChIEPISKOPŌ. Pollai men martyriai Graphikai, pollai de theōriai praktikai ton alēthē tēs tou Kyriou sarkōseōs logon tranousin asphalōs, ei kai tēs hēmeteras dianoias kai glōssēs anōteron esti to mystērion. Hoti de ho alēthinos kai epi pantōn Theos, anthrōpos gegonen alēthōs, oute ho ēn trapeis, kai ho ouk ēn proslabōn ek physeōn dyoin ho heis hyparchōn Huios, anarchos kai aperantos, prosphatos kai aïdios, oud᾽ an autos arnētheiēs, pleistas echōn tou hagiou Patros hēmōn megalou Athanasiou peri toutōn synaineseis, anthrōpou ta theia hyperphyōs embateusantos.
To Cyril the archbishop. Many testimonies of Scripture and many practical considerations make plain securely the true account of the Lord's incarnation, even if the mystery is higher than our mind and tongue. That the true God, who is over all, truly became man, neither changed from what he was nor taking up what he was not without remaining himself, being the one Son from two natures, without beginning and without end, new and eternal, you yourself would not deny, since you have very many statements agreeing on these things by our holy father the great Athanasius, a man who entered divine things in an extraordinary way.
Rom 9:5 (allusion, medium confidence)
Notes and citation
Summary: Isidore reminds Cyril that the true God became truly man, one Son from two natures, as Athanasius taught.
- The letter belongs to the period after the Council of Ephesus. "Neither changed … nor taking up" renders a compressed clause.
Notes on the original text
- Digital text corrected (OCR slip): Γἱὸς → Υἱὸς.
Topics: Christology, Christological controversies, Incarnation
Cite (SBL): Isidore of Pelusium, Ep. 1.323 (PG 78 78:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-323). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-323
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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.
1.324PG 78 78:369
ΤΟ ΑΥΤΩ. Χρή σε, θαυμάσιε, ἄτρεπτον μένειν ἀεὶ, οὔτε φόβῳ προδιδόντα τὰ οὐράνια, οὔτε σαυτῷ ἐναντίον φαινόμενον. Εἰ γὰρ τὰ νῦν γεγραμμένα σοι τοῖς προτέροις ἀντεξετάσειας, ἢ κολακείας φανήσῃ ὑπεύθυνος, ἢ εὐχερείας διάκονος, κενῆς μὲν δόξης ἡττώμενος, τῶν μεγάλων [δὲ] ἁγίων ἀθλητῶν τοὺς ἀγῶνας οὐ μιμησάμενος, οἳ τὸν ἅπαντα βίον ἐπ᾿ ἀλλοτρίας κακουχεῖσθαι ὑπέμειναν, ἢ κακόδοξον φρόνημα κἂν μέχρις ὤτων εἰσδέξασθαι.
TO AUTŌ. Chrē se, thaumasie, atrepton menein aei, oute phobǭ prodidonta ta ourania, oute sautǭ enantion phainomenon. Ei gar ta nyn gegrammena soi tois proterois antexetaseias, ē kolakeias phanēsę̄ hypeuthynos, ē euchereias diakonos, kenēs men doxēs hēttōmenos, tōn megalōn [de] hagiōn athlētōn tous agōnas ou mimēsamenos, hoi ton hapanta bion ep᾿ allotrias kakoucheisthai hypemeinan, ē kakodoxon phronēma kan mechris ōtōn eisdexasthai.
To the same. You must always remain unchanging, admirable man, neither betraying heavenly things through fear nor appearing contrary to yourself. For if you compare what you have now written with what you wrote before, you will appear either liable to flattery or a servant of fickleness, overcome by empty glory and not imitating the contests of the great holy athletes, who endured to suffer hardship in a foreign land all their lives rather than admit a heretical thought even as far as their ears.
Notes and citation
Summary: Isidore warns Cyril against seeming to change his position out of fear or flattery, unlike the saints who endured exile rather than admit heresy.
- The occasion is probably Cyril's reconciliation with the Antiochenes (433); the "great athletes" who suffered exile are probably Athanasius and others.
Topics: Christological controversies, Councils and creeds
Cite (SBL): Isidore of Pelusium, Ep. 1.324 (PG 78 78:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-324). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-324
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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.
1.325PG 78 78:369
ΚΥΡΩ ΝΕΩ ΜΟΝΑΧΟ. Περὶ ἐγκρατείας γλώσσης. Νόμος φιλοσοφίας ἀσφαλοῦς, ὅρος ἁγνείας ἀκριβοῦς, τῷ θεοφόρῳ Παύλῳ διώρισται, νεκρῶσαι πάντα τὰ μέλη τὰ ἐπὶ τῆς γῆς. Εἰ τοίνυν ἕπεσθαι βούλει τοῖς δόγμασιν αὐτοῦ (εἴη δὲ πάντως, εἰ τὸ ἀσκεῖν θέλεις), χαλίνωτον τῆς γλώσσης τὸ ταχύ. Τὸ μείζον γὰρ ἁπάντων τῶν γηΐνων μελῶν γλῶσσα, ὡς δυσκάθεκτος ἐστιν. Παῦσαι λοιπὸν, Ἰωάννη, τῆς παντολμίας· βλέψον πρὸς τὴν μεγάλην καὶ δυσέκλυτον τῶν ἔργων σου κακίαν. Ἡ ὡς ὁπλίτης νόμιμος, καὶ στρατιώτης ἔνθεσμος, πρὸς τὰς μάχας τῶν βαρβάρων τασσόμενος· ἢ ὡς δημότης εὔτακτος ἐν ἄστει φαινόμενος, καὶ πρεπόντως ἀναστρεφόμενος Οἰκίσκοις, ὡς ἔγνων, ἐπέρχῃ μοναχῶν, καὶ δράγματα ἁρπάζεις γεωργῶν, πρὸς τὸ ληίζεσθαι τούτους· καὶ δόγμα φαῦλον κατηχῶν, καὶ τούτου στερῥῶς ὑπερμαχῶν. "Αθρει τοίνυν, μή τινος σάλου πειραθῆς, καὶ πήρωσιν δικαίαν ὑποστῆς, ἐνταῦθα μὲν τυφλώσει παιδευόμενος, ἐκεῖσε δὲ πυρὶ φυλαχθησόμενος.
KYRŌ NEŌ MONAChO. Peri enkrateias glōssēs. Nomos philosophias asphalous, horos hagneias akribous, tǭ theophorǭ Paulǭ diōristai, nekrōsai panta ta melē ta epi tēs gēs. Ei toinyn hepesthai boulei tois dogmasin autou (eiē de pantōs, ei to askein theleis), chalinōton tēs glōssēs to tachy. To meizon gar hapantōn tōn gēïnōn melōn glōssa, hōs dyskathektos estin. Pausai loipon, Iōannē, tēs pantolmias; blepson pros tēn megalēn kai dyseklyton tōn ergōn sou kakian. Hē hōs hoplitēs nomimos, kai stratiōtēs enthesmos, pros tas machas tōn barbarōn tassomenos; ē hōs dēmotēs eutaktos en astei phainomenos, kai prepontōs anastrephomenos Oikiskois, hōs egnōn, eperchę̄ monachōn, kai dragmata harpazeis geōrgōn, pros to lēizesthai toutous; kai dogma phaulon katēchōn, kai toutou sterrhōs hypermachōn. "Athrei toinyn, mē tinos salou peirathēs, kai pērōsin dikaian hypostēs, entautha men typhlōsei paideuomenos, ekeise de pyri phylachthēsomenos.
To Cyrus, a young monk. [On self-control of the tongue.] The law of secure philosophy, the rule of exact purity, has been defined by the God-bearing Paul: to put to death all the members that are on earth. If, then, you wish to follow his doctrines (and you surely must, if you wish to practice discipline), bridle the swiftness of your tongue. For the tongue is the greatest of all the earthly members, being hard to restrain. [Letter 1.326] Stop now, John, your recklessness; look at the great and hard-to-wash wickedness of your deeds. Either as a lawful man-at-arms and a regular soldier, be ranked for the battles against the barbarians; or as an orderly citizen, appear in the city and behave becomingly. [Letter 1.327] You attack the cells of monks, as I have learned, and seize the sheaves of farmers so as to plunder them; and you teach a base doctrine and champion it stubbornly. Look out, then, lest you experience some shaking and undergo a just maiming, chastised here by blinding and kept there for the fire.
Col 3:5 (quotation, high confidence) · Jas 3:8 (allusion, high confidence)
Notes and citation
Summary: A young monk is told to bridle his tongue; two further letters rebuke a lawless soldier, John, and a man who robs monks and farmers and teaches false doctrine.
- Col 3:5; Jas 3:5–8.
- The staging places Letters 1.326 and 1.327 within this passage, since their headings were not recovered; the breaks marked here are judged from the content and are uncertain (the two may be one letter).
Notes on the original text
- Digital text corrected (OCR slip; stray page numeral; stray reference marker): πάντα 1) τὰ μέλη → πάντα τὰ μέλη; ([88] εἴη → (εἴη; δυσκάθα εκτός → δυσκάθεκτος.
Topics: Monastic life, Lying and truthfulness, War and military service, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.325 (PG 78 78:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-325). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-325
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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.
1.328PG 78 78:371
ΑΝΑΤΟΛΙΩ. Τοσοῦτον βλασφημίας κραυγὴ καὶ θυμὸς καὶ ὀργὴ διενήνοχεν, ὅτι προτέραν ταύτης ἐκείνην ὁ μέγας καὶ μεγαλόφρων τέθεικε Παῦλος. Ὅτι δὲ βλάσφημος ὁ εἰς Θεὸν ἐξυβρίζων καὶ εἴρηται καὶ νενόηται οὐδεὶς ἡγνόησε ποτε. Εἰ τοίνυν τὴν χείρονα τῆς βλασφημίας κέκτηται ὀργὴν, δι' ἧς πάντα εἰσκωμάζει τὰ φαῦλα τῷ βίῳ, ἢ [καὶ] ταύτην· κατάλιπε, ἢ μὴ ἄλυς καλούμενος βλάσφημος.
ANATOLIŌ. Tosouton blasphēmias kraugē kai thymos kai orgē dienēnochen, hoti proteran tautēs ekeinēn ho megas kai megalophrōn tetheike Paulos. Hoti de blasphēmos ho eis Theon exybrizōn kai eirētai kai nenoētai oudeis hēgnoēse pote. Ei toinyn tēn cheirona tēs blasphēmias kektētai orgēn, di' hēs panta eiskōmazei ta phaula tǭ biǭ, ē [kai] tautēn; katalipe, ē mē alys kaloumenos blasphēmos.
To Anatolius. So much do anger and wrath differ from the outcry of blasphemy that the great and great-minded Paul placed them before it. That one who insults God is called and considered a blasphemer, no one was ever ignorant. If, then, you have the anger that is worse than blasphemy, through which every vice riots into your life, either give it up [too], or do not be distressed at being called a blasphemer.
Eph 4:31 (allusion, high confidence) · Col 3:8 (allusion, high confidence)
Notes and citation
Summary: Paul lists anger before blasphemy; an angry man should expect to be called a blasphemer.
- Eph 4:31; Col 3:8.
Topics: Anger and envy
Cite (SBL): Isidore of Pelusium, Ep. 1.328 (PG 78 78:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-328). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-328
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-328) · 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.
1.329PG 78 78:371
ΤΟ ΑΥΤΩ. Τινές σε γλῶσσαν ἔχειν ἀκρατῆ κωμῳδοῦσι, καὶ τῶν πηγῶν τῆς λοιδορίας ὑπάρχειν ποταμὸν, τὰ ἐκείνης δαψιλῶς καὶ δεχόμενον καὶ ἐρευγόμενον ῥεύματα, ἅπερ εἰς θάλασσαν ἐμβάλλει τιμωρίας. Ἥν εἰ θέλεις έκφυγεῖν, τῶν ζώντων μᾶλλον ναμάτων τὸ φρέαρ έξερεύνησον, ὅπερ χαρίζεται καὶ τὸ μηκέτι διψᾶν, καὶ τῇ γλώσσῃ ὀρέγει φυλακὴν, μὴ εἰς λόγους ἐκκλίνειν πονηρίας.
TO AUTŌ. Tines se glōssan echein akratē kōmǭdousi, kai tōn pēgōn tēs loidorias hyparchein potamon, ta ekeinēs dapsilōs kai dechomenon kai ereugomenon rheumata, haper eis thalassan emballei timōrias. Hēn ei theleis ekphygein, tōn zōntōn mallon namatōn to phrear exereunēson, hoper charizetai kai to mēketi dipsan, kai tę̄ glōssę̄ oregei phylakēn, mē eis logous ekklinein ponērias.
To the same. Some mock you as having an unrestrained tongue and as being a river from the springs of abuse, receiving and belching forth its streams abundantly, which empty into the sea of punishment. If you wish to escape it, rather search out the well of living waters, which grants never to thirst again and gives the tongue a guard against turning aside to words of wickedness.
John 4:14 (allusion, high confidence) · Ps 141:3 (140:3 LXX) (allusion, medium confidence)
Notes and citation
Summary: One whose tongue pours out abuse is directed to the living water that guards the tongue.
- John 4:14; Ps 141:3.
Notes on the original text
- Digital text corrected (word split by OCR): ἐκεί νης → ἐκείνης.
Topics: Lying and truthfulness, Anger and envy
Cite (SBL): Isidore of Pelusium, Ep. 1.329 (PG 78 78:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-329). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-329
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-329) · 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.
1.330PG 78 78:371
ΔΙΔΥΜΩ. Εἰς τὸ, « Οὐκ ἐκρύβη τὸ ὀστοῦν μου. • Τὴν αἰτίαν τῆς παραβάσεως τοῦ προπάτορος ὁ μέγας Δαβὶδ ἐν ψαλτηρίῳ ἀνακρουόμενος, καὶ πρὸς συγχώρησιν αὐτῆς τὸν Δεσπότην ἐξιλεούμενος, καὶ τὴν ἄφυκτον τοῦ Θεοῦ γνῶσιν ἐσήμανε, καὶ τὴν μετὰ τὸ πταῖσμα τοῦ ᾿Ἀδὰμ εὐγνωμοσύνην ἐδήλωσεν, • Οὐκ ἐκρύβη, λέγων, τὸ ὀστοῦν μου ἀπὸ σοῦ, ὁ ἐποίησας ἐν κρυφῇ.» Οὐκ ἔλαθέ σε, φησὶ, τῆς γυναικός μου ὁ ὅλισθος, ἣν ἐκ τοῦ ὀστέου μου λεληθότως ἐποίησας, ὕπνῳ βαρεῖ εὐνάσας με. Ἀλλ᾿ ἔγνως τὰ ἡμέτερα κρύφια, ὁ ἐκείνην κρυφίως ὑποστησάμενος. Τί ἐστι, « Τὸ ἀκατέργαστόν μου εἶδον οἱ ὀφθαλμοί σου.» Αγχίνους ῶν, καὶ συνετῶς ἐρευνῶν, οὐδὲν δύνασαι ἀγνοεῖν· πάντα γὰρ καλῶς ἀθροίσας ἐν νεότητι, ἔχεις ἐν γήρει ἀνάπαυσιν. « Τὸἀκατέργαστόν μου εἴδοσαν οἱ ὀφθαλμοί σου.» Τὸ μήπω πραχθέν μοι, φησὶν ὁ ᾿Ἀδὰμ ὡς ἤδη τελεσθὲν καθορᾷς. Καὶ τοὺς τέως μὴ τεχθέντας, ὡς ἤδη τεχθέντας ἐπίστασαι. Δύναται δὲ νοῆσαι καὶ διχῶς· Τὸ ἄκακον καl ἀπόνὴρον καὶ ἀνεξέργαστόν μου (ἔργον γὰρ ἡ περίνοια λέγεσθαι φιλεῖ) εἴδοσαν οἱ ὀφθαλμοί σου, καὶ ἐπὶ τῷ βιβλίῳ σου πάντες γραφήσονται. Καὶ οὐκ ἔστι, φησὶν, ὃ μὴ συνιεῖς, ἢ λανθάνει σε· ἀλλὰ κal τὰ μέλλοντα γινώσκεις, καὶ τὸ ἄκακόν μου οἶδας, ὅπως ἀγνοίᾳ ἡπάτημαι, καὶ τῷ ἀλήστῳ τῆς μνήμης σου πάντες οἱ λογισμοί μου ένσημαίνονται. Περὶ Εὐσεβίου ἐπισκόπου. «᾿Αρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς, ὁ ὁ Δεσπότης ἔφη Χριστός. Ἐπειδὴ καὶ μιᾶς ἡμέρας κάκωσις ἐπιλησμονὴν πολλῆς εὐφροσύνης ποιεῖ. Ἥρκει [καὶ] καθ' ἑαυτὸν ὁ χρηστὸς τῶν ἐπισκόπων Εὐσέβιος, πᾶσαν πληρῶσαι τὴν Ἐκκλησίαν συγχύσεως. Ἐπειδὴ δὲ καὶ τῆς σῆς κακοθελείας ἐπέτυχε, πᾶσαν τὴν οἰκουμενικὴν ταράξαι ἐπαρκεῖ εὐταξίαν. Εὐχὴ τοίνυν ἐστὶν ἱερατικοῖς ἅπασι, καὶ τῷ κοινῷ τοῦ λαοῦ, καὶ τοῖς κατὰ μόνας ἀγωνιζομένοις θεράπουσι τοῦ Θεοῦ, ἢ διαζευχθῆναι τὴν σὴν σκαιότητα τῆς ἐκείνου πονηρίας, ἢ μεταβληθῆναι ἀμφοτέρας εἰς χρηστότητα καὶ κοινωνικὴν πολιτείαν, ἢ ἀμεῖψαι τὴν μακροθυμίαν εἰς αὐστηρίαν, καὶ ἀξίαις ὑμᾶς ἀνταμείψασθαι ταῖς παιδείαις, ὧν τε πεπράχατε, ὧν τε βουλεύεσθε, ὧν τε ἀσεβῶς ἀλλήλοις συνέρχεσθε.
DIDYMŌ. Eis to, « Ouk ekrybē to ostoun mou. • Tēn aitian tēs parabaseōs tou propatoros ho megas Dabid en psaltēriǭ anakrouomenos, kai pros synchōrēsin autēs ton Despotēn exileoumenos, kai tēn aphykton tou Theou gnōsin esēmane, kai tēn meta to ptaisma tou ᾿Adam eugnōmosynēn edēlōsen, • Ouk ekrybē, legōn, to ostoun mou apo sou, ho epoiēsas en kryphę̄.» Ouk elathe se, phēsi, tēs gynaikos mou ho holisthos, hēn ek tou osteou mou lelēthotōs epoiēsas, hypnǭ barei eunasas me. All᾿ egnōs ta hēmetera kryphia, ho ekeinēn kryphiōs hypostēsamenos. Ti esti, « To akatergaston mou eidon hoi ophthalmoi sou.» Anchinous ōn, kai synetōs ereunōn, ouden dynasai agnoein; panta gar kalōs athroisas en neotēti, echeis en gērei anapausin. « Toakatergaston mou eidosan hoi ophthalmoi sou.» To mēpō prachthen moi, phēsin ho ᾿Adam hōs ēdē telesthen kathorąs. Kai tous teōs mē techthentas, hōs ēdē techthentas epistasai. Dynatai de noēsai kai dichōs; To akakon kal aponēron kai anexergaston mou (ergon gar hē perinoia legesthai philei) eidosan hoi ophthalmoi sou, kai epi tǭ bibliǭ sou pantes graphēsontai. Kai ouk esti, phēsin, ho mē synieis, ē lanthanei se; alla kal ta mellonta ginōskeis, kai to akakon mou oidas, hopōs agnoią hēpatēmai, kai tǭ alēstǭ tēs mnēmēs sou pantes hoi logismoi mou ensēmainontai. Peri Eusebiou episkopou. «᾿Arketon tę̄ hēmerą hē kakia autēs, ho ho Despotēs ephē Christos. Epeidē kai mias hēmeras kakōsis epilēsmonēn pollēs euphrosynēs poiei. Hērkei [kai] kath' heauton ho chrēstos tōn episkopōn Eusebios, pasan plērōsai tēn Ekklēsian synchyseōs. Epeidē de kai tēs sēs kakotheleias epetyche, pasan tēn oikoumenikēn taraxai eparkei eutaxian. Euchē toinyn estin hieratikois hapasi, kai tǭ koinǭ tou laou, kai tois kata monas agōnizomenois therapousi tou Theou, ē diazeuchthēnai tēn sēn skaiotēta tēs ekeinou ponērias, ē metablēthēnai amphoteras eis chrēstotēta kai koinōnikēn politeian, ē ameipsai tēn makrothymian eis austērian, kai axiais hymas antameipsasthai tais paideiais, hōn te peprachate, hōn te bouleuesthe, hōn te asebōs allēlois synerchesthe.
To Didymus. [On "My bone was not hidden."] The great David, singing in the psalter the cause of the forefather's transgression and appeasing the Master to forgive it, signified God's inescapable knowledge and showed Adam's good sense after his offense, saying: "My bone was not hidden from you, which you made in secret." The slip of my wife, he says, did not escape you, whom you made secretly from my bone, putting me to sleep in a heavy slumber. But you knew our secrets, you who formed her secretly. [Another letter] [What is "Your eyes saw my unwrought substance"?] Being sharp and searching wisely, you can be ignorant of nothing; for having gathered everything well in youth, you have rest in old age. "Your eyes saw my unwrought substance": what had not yet been done by me, says Adam, you behold as already accomplished; and those not yet born you know as already born. It can also be understood in another way: my innocence, guilelessness and unworked state (for cunning is usually called "working") your eyes saw, and all will be written in your book. And there is nothing, he says, that you do not understand or that escapes you; but you know the future too, and you know my innocence, how I was deceived by ignorance, and all my thoughts are imprinted on your unforgetting memory. [Another letter] [On Eusebius the bishop.] "Sufficient for the day is its own evil," said Christ the Master; since the hardship of one day brings forgetfulness of much gladness. The good Eusebius, best of bishops, was enough [even] by himself to fill the whole church with confusion. But since he has also obtained your ill will, he is enough to disturb the good order of the whole world. It is the prayer, then, of all the priests, of the common people, and of God's servants who struggle in solitude, either that your perversity be yoked apart from his wickedness, or that both be changed to goodness and a sociable way of life, or that long-suffering change to severity and repay you with the chastisements you deserve, for what you have done, for what you plan, and for your impious association with one another.
Ps 139:15 (138:15 LXX) (quotation, high confidence) · Ps 139:16 (138:16 LXX) (quotation, high confidence) · Gen 2:21 (allusion, high confidence) · Matt 6:34 (quotation, high confidence)
Notes and citation
Summary: Psalm 139's "bone made in secret" is read as Adam speaking of Eve; a second letter reads "my unwrought substance" as God's foreknowledge or Adam's innocence; a third rebukes an ally of the bishop Eusebius.
- Ps 139:15–16 (138:15–16 LXX); Gen 2:21–22. Isidore reads the psalm as spoken in Adam's person.
- Two further letters begin inside this passage at their bracketed titles; their headings and numbers were not recovered from the scan. Matt 6:34.
Notes on the original text
- Digital text corrected (OCR slip; end-of-line hyphen left in the OCR): Δαβὶὸ → Δαβὶδ; ἐκεί του → ἐκείνου; ἀντα - μείψασθαι → ἀνταμείψασθαι.
Topics: The fall, Providence, Interpreting Scripture, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.330 (PG 78 78:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-330). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-330
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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.
1.331PG 78 78:373
ΖΩΣΙΜΟ ΠΡΕΣΒΥΤΕΡΩ. Κρίνειν τὰ τε τῶν ὕβρεων, τά τε τῶν κολάσεων μεγέθη οἱ ἄνθρωποι τῷ πλήθει τῶν συνειδότων εἰώἐπὶ πολλῶν γινομένας, οὐχ ὁμοίως βαρυτάτας ἡγοῦνται. Εἰ τοίνυν ταῦθ᾽ οὕτως ἔχει, σκόπει πῶς διακεισόμεθα, ἐπὶ πάσης τῆς ἀνθρωπότητος καὶ τοῦ τῶν ἀγγέλων δήμου μέλλοντες εὐθύνας ὑφέξειν, ὅταν μάλιστα καὶ πᾶσα ἀναισχυντία χώραν οὐχ ἔξει; τῶν ἁμαρτημάτων ἡμῖν, ὥσπερ σκιῶν, ἀκολουθούντων. θασι. Τὰς γὰρ αὐτὰς ὕβρεις καὶ τὰς κολάσεις μὴ
ZŌSIMO PRESBYTERŌ. Krinein ta te tōn hybreōn, ta te tōn kolaseōn megethē hoi anthrōpoi tǭ plēthei tōn syneidotōn eiōepi pollōn ginomenas, ouch homoiōs barytatas hēgountai. Ei toinyn tauth᾽ houtōs echei, skopei pōs diakeisometha, epi pasēs tēs anthrōpotētos kai tou tōn angelōn dēmou mellontes euthynas hyphexein, hotan malista kai pasa anaischyntia chōran ouch exei? tōn hamartēmatōn hēmin, hōsper skiōn, akolouthountōn. thasi. Tas gar autas hybreis kai tas kolaseis mē
To Zosimus the presbyter. Men are accustomed to judge the size of insults and of punishments by the number of those who know of them. For the same insults and punishments, when they do not take place before many, they do not consider equally heavy. If, then, this is so, consider how we shall feel when we are about to give account before all humanity and the people of the angels, especially when there will be no room for any shamelessness, since our sins follow us like shadows.
Matt 25:32 (allusion, medium confidence)
Notes and citation
Summary: If disgrace grows with the number of witnesses, consider the shame of giving account before all humanity and the angels.
- The scan has displaced a line ("εἰώ- … θασι. Τὰς γὰρ αὐτὰς ὕβρεις καὶ τὰς κολάσεις μὴ" printed after the end); translated in its evident order. 1 Cor 4:9; Matt 25:31–32.
Topics: The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.331 (PG 78 78:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-331). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-331
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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.
1.332PG 78 78:375
ΕΡΜΙΝΩ ΚΟΜΗΤΙ. Τὸ, « Κλαῦσον ἐπὶ νεκρῷ, ὅτι ἐκλέλοιπε φῶς, » οὐχὶ πάντας τοὺς τεθνεῶτας λέγει καταθρηνεῖσθαι· ἀλλὰ τὸν ἔργοις νεκρωθέντα, καὶ τὴν ζῶσαν ἀναστροφὴν μὴ μετελθόντα, κλαίεσθαι βούλεται, ὡς τοῦ μέλλοντος φωτὸς ἀποτυχόντα.
ERMINŌ KOMĒTI. To, « Klauson epi nekrǭ, hoti ekleloipe phōs, » ouchi pantas tous tethneōtas legei katathrēneisthai; alla ton ergois nekrōthenta, kai tēn zōsan anastrophēn mē metelthonta, klaiesthai bouletai, hōs tou mellontos phōtos apotychonta.
To Herminus the count. "Weep for the dead, for light has failed" does not say that all the dead are to be mourned; it wants the one deadened by his works, who did not pursue the living way of life, to be wept for, as having missed the light to come.
Notes and citation
Summary: Sirach's "weep for the dead" refers to those spiritually dead in sin, who miss the light to come.
- Sir 22:11. The staging places Letters 1.333 and 1.334 within this passage, but no further letter is visible in the text.
Extrabiblical texts: Sir 22:11 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Death and burial, Sin
Cite (SBL): Isidore of Pelusium, Ep. 1.332 (PG 78 78:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-332). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-332
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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.
1.335PG 78 78:375
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Τὸν βουληθέντα εὐεργετῆσαι, μὴ δυνηθέντα δὲ βοηθῆσαι, μὴ ἐκ τῆς ἐκβάσεως μέμφου, ἀλλ' ἐκ τῆς προθέσεως τίμα· ὅτι [καὶ] τῇ φύσει κεκίνηται, ἃ ἐχρῆν διαπράξασθαι, εἰ καὶ τῇ δυνάμει ἐνάρκησε, μὴ ἰσχύσας ἐργάσασθαι. Περὶ γαστριμαργίας. Οὐδὲ Παῦλος ὁ τῶν οὐρανίων ἀκριβέστατος γνώστης παιδεύει σε, καταργεῖσθαι τὴν γαστέρα καὶ τὰς ταύτης δυσορεξίας ἀποφαινόμενος · ἀλλ᾿ ὅλος εἶ περὶ τράπεζαν λίχνος, μόνην λαμπρῶς τὴν κατάποσιν κοιλακεύων, καὶ Θεὸν ἡγούμενος τὴν κοιλίαν. Εἰ τοίνυν τῇ παρούσῃ ζωῇ πάντα νομίζεις συγκαταλύεσθαι, καλῶς ἀγωνίζῃ στενοχωρούμενος βρώμασιν εἰ δὲ τι καὶ μετὰ ταύτην πιστεύεις ἔσεσθαι, ἑτοίμαζε τὰ ἔργα σου πρὸς τὴν ἔξοδον.
EUTONIŌ DIAKONŌ. Ton boulēthenta euergetēsai, mē dynēthenta de boēthēsai, mē ek tēs ekbaseōs memphou, all' ek tēs protheseōs tima; hoti [kai] tę̄ physei kekinētai, ha echrēn diapraxasthai, ei kai tę̄ dynamei enarkēse, mē ischysas ergasasthai. Peri gastrimargias. Oude Paulos ho tōn ouraniōn akribestatos gnōstēs paideuei se, katargeisthai tēn gastera kai tas tautēs dysorexias apophainomenos ; all᾿ holos ei peri trapezan lichnos, monēn lamprōs tēn kataposin koilakeuōn, kai Theon hēgoumenos tēn koilian. Ei toinyn tę̄ parousę̄ zōę̄ panta nomizeis synkatalyesthai, kalōs agōnizę̄ stenochōroumenos brōmasin ei de ti kai meta tautēn pisteueis esesthai, hetoimaze ta erga sou pros tēn exodon.
To Eutonius the deacon. Do not blame the one who wished to do good but could not help by the outcome; honor him rather for his intention, since he was moved by nature to what he ought to have done, even if his power grew numb and he was not able to accomplish it. [Another letter] [On gluttony.] Not even Paul, the most exact knower of heavenly things, instructs you, when he declares that the belly and its disordered cravings will be done away with; but you are wholly gluttonous at table, brilliantly flattering only your swallowing, and holding your belly as God. If, then, you think everything is dissolved with the present life, you do well to struggle when you are cramped for food; but if you believe there will be anything after it, prepare your works for your departure.
1 Cor 6:13 (allusion, high confidence) · Phil 3:19 (allusion, high confidence) · 1 Cor 15:32 (allusion, medium confidence)
Notes and citation
Summary: One who meant well but failed should be honored for his intent; a second letter rebukes a glutton who makes his belly his god.
- A further letter begins at "[On gluttony]"; its heading and number were not recovered from the scan. 1 Cor 6:13; Phil 3:19; 1 Cor 15:32. The staging places Letter 1.337 within the next passage (1.336), but the extra letter appears here; the numbering is uncertain.
Notes on the original text
- Digital text corrected (word split by OCR): γνώ ( στης → γνώστης; κοι λακεύων → κοιλακεύων.
Topics: Good works and merit, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.335 (PG 78 78:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-335). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-335
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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.
1.336PG 78 78:375
ΙΣΙΔΩΡΩ ΔΙΑΚΟΝΩ. Τί ἐστιν, « Ἄχρις Ἀππίου φόρου καὶ τριῶν Ταβερνῶν. Τὸ « ῎Αχρις ᾿Αππίου φόρου καὶ τριῶν Ταβερνῶν, » τῷ Λουκᾶ ἐν ταῖς τῶν ἀποστόλων Πράξεσιν εἰρημένον, τόπους τινὰς σημαίνει πρὸ τῆς Ῥώμης, τὸν μὲν εἰκόνα τινὰ ᾿Αππίου ἔχοντα, ὡς εἰκὸς, καὶ φόρον ἐκείνου καλούμενον, ὡς μέχρι νῦν αἱ τῶν βασιλέων εἰκόνες, τοῦδε [ἢ τοῦδε] φόροι προσαγορεύονται. Τὰ δὲ, πανδοχείων τινῶν ἢ καπηλείων χρῆσιν αἰνίσσονται, τῇ Ῥωμαίων φωνῇ οὕτως ὀνομαζόμενα.
ISIDŌRŌ DIAKONŌ. Ti estin, « Achris Appiou phorou kai triōn Tabernōn. To « ᾿Achris ᾿Appiou phorou kai triōn Tabernōn, » tǭ Louka en tais tōn apostolōn Praxesin eirēmenon, topous tinas sēmainei pro tēs Rhōmēs, ton men eikona tina ᾿Appiou echonta, hōs eikos, kai phoron ekeinou kaloumenon, hōs mechri nyn hai tōn basileōn eikones, toude [ē toude] phoroi prosagoreuontai. Ta de, pandocheiōn tinōn ē kapēleiōn chrēsin ainissontai, tę̄ Rhōmaiōn phōnę̄ houtōs onomazomena.
To Isidore the deacon. [What is "As far as the Forum of Appius and Three Taverns"?] "As far as the Forum of Appius and Three Taverns," said by Luke in the Acts of the Apostles, signifies certain places before Rome: the one probably having some statue of Appius and called his forum, as even now the statues of the emperors are called the forum of this one [or that one]; the other hints at the use of some inns or taverns, so named in the language of the Romans.
Acts 28:15 (quotation, high confidence)
Notes and citation
Summary: Isidore explains the place names Forum of Appius and Three Taverns in Acts.
- Acts 28:15. The staging places Letter 1.337 within this passage, but no further letter is visible in the text.
Topics: Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.336 (PG 78 78:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-336). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-336
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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.
1.338PG 78 78:377
ΑΓΕΛΙΔΗ ΝΑΥΑΤΙΑΝΩ.. Κατὰ Ναυατιανῶν. Φλήναφον συνείρας ἀπολογούμενος, σχετλιασμὸν συνθεὶς πολυώδυνον, τὴν θείαν λέγων μὴ ἰσχύειν ἀπόφασιν, ἥνπερ τοῖς ἱερεῦσι παρέσχετο, ἀφιέναι τοῖς ἀνθρώποις τὰ πταίσματα. Εἰ δὲ αὐτὴ ἀνίσχυρος, πᾶσα πάντως ἀβέβαιος, καὶ εἰς μάτην ἐλπίζομεν, ὡς αὐτὸς ἐδογμάτισας.
AGELIDĒ NAUATIANŌ.. Kata Nauatianōn. Phlēnaphon syneiras apologoumenos, schetliasmon syntheis polyōdynon, tēn theian legōn mē ischyein apophasin, hēnper tois hiereusi parescheto, aphienai tois anthrōpois ta ptaismata. Ei de autē anischyros, pasa pantōs abebaios, kai eis matēn elpizomen, hōs autos edogmatisas.
To Agelius the Novatian. [Against the Novatians.] You strung together nonsense in your defense and composed a painful complaint, saying that the divine sentence which God gave to the priests, to forgive men their offenses, has no force. But if that is without force, everything is surely uncertain, and we hope in vain, as you yourself have taught.
John 20:23 (allusion, high confidence) · Matt 18:18 (allusion, high confidence)
Notes and citation
Summary: Against a Novatian who denies the priests' power to forgive sins: if that divine grant is void, all Christian hope is vain.
- Matt 16:19; 18:18; John 20:23.
Topics: Novatianism, Forgiveness of sins, Repentance, Church discipline and penance
Cite (SBL): Isidore of Pelusium, Ep. 1.338 (PG 78 78:377; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-338). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-338
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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.