Letters 1.394–1.454
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.394PG 78 78:403
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Τὸν Ἀβραμιαῖον ᾿Αβράμιον ἐγώ σοι τοῦτον συνίστημι ἀπ᾿ ἐμαυτοῦ, εἰ καὶ κρείττονα. Φέρει δὲ ὁ ἀνὴρ ὑβριζόμενος δι' ἀγάπην ἐμοὶ συγκρινόμενος. Ἔχε τοῦτον τιμῶν. Ἔχει γὰρ τέχνην ἔκ Θεοῦ, καὶ πῦρ νεότητος μαραίνειν εἰδυῖαν, καὶ παίδευσιν ζῶσαν τῇ νεκρᾷ ἐπεισαγαγεῖν. Εἰ θαύματα ἦν τὰ θρυλλούμενα, καὶ τῇ εἰς Θεὸν ἐλπίδι κατώρθωντο, ἔμενεν ἂν μέχρι παντὸς μὴ τρεπόμενα. Εἰ δὲ φάσματα μαγγανείαις γενόμενα, μήτε στηκέτω, μήτε δυνάσθω. Πάντα γὰρ τὰ ἐξ ἀνθρωπίνων καινουργούμενα, ταχινὴν ἔχει κατάλυσιν, ὅτε τῇ θείᾳ χάριτι μὴ φυλάττεται. Καινοῖς τινες λόγοις τοὺς ἀνθρώπους ἠπάτησαν, τὸν ἐκ Τυάνων εἰσαγαγόντες Απολλώνιον, πολλαχόσε πολλὰ τελεσάμενον, ἐπ᾿ ἀσφαλείᾳ, φησὶ, τῆς οἰκήσεως. ᾿Αλλ' οὐδὲν ἔχουσι δεῖξαι παρ' ἐκείνου γενόμενον. Οἱ γὰρ καὶ λόγους ψιλοὺς τοῦ ἀνδρὸς ἀναγράψαντες, καὶ πάντα τὰ κατ᾿ αὐτὸν ἀκριβώσαντες, οὐκ ἂν τὰς θρυλλουμένας παρέλιπον πράξεις. Ἔχεις δὲ τὸν Φιλόστρατον ἀκριβῶς τὰ ἐκείνου ἐκθέμενον. Καὶ μάνθανε ὡς σαφῆ συκοφαντίαν μαγγανειῶν, ἐχθροὶ τοῦ ἀνδρὸς, ὡς εἰκὸς, κατεσκεύασαν.
ThEODŌRŌ SChOLASTIKŌ. Ton Abramiaion ᾿Abramion egō soi touton synistēmi ap᾿ emautou, ei kai kreittona. Pherei de ho anēr hybrizomenos di' agapēn emoi synkrinomenos. Eche touton timōn. Echei gar technēn ek Theou, kai pyr neotētos marainein eiduian, kai paideusin zōsan tę̄ nekrą epeisagagein. Ei thaumata ēn ta thrylloumena, kai tę̄ eis Theon elpidi katōrthōnto, emenen an mechri pantos mē trepomena. Ei de phasmata manganeiais genomena, mēte stēketō, mēte dynasthō. Panta gar ta ex anthrōpinōn kainourgoumena, tachinēn echei katalysin, hote tę̄ theią chariti mē phylattetai. Kainois tines logois tous anthrōpous ēpatēsan, ton ek Tyanōn eisagagontes Apollōnion, pollachose polla telesamenon, ep᾿ asphaleią, phēsi, tēs oikēseōs. ᾿All' ouden echousi deixai par' ekeinou genomenon. Hoi gar kai logous psilous tou andros anagrapsantes, kai panta ta kat᾿ auton akribōsantes, ouk an tas thrylloumenas parelipon praxeis. Echeis de ton Philostraton akribōs ta ekeinou ekthemenon. Kai manthane hōs saphē sykophantian manganeiōn, echthroi tou andros, hōs eikos, kateskeuasan.
To Theodore the scholasticus. I commend to you this Abramius, a true son of Abraham, as from myself, though he is better. The man bears insults for love, being compared with me. Keep him and honor him; for he has an art from God that knows how to wither the fire of youth and to bring living instruction into the dead. [Another letter] If the wonders spoken of were real, and had been achieved by hope in God, they would have remained unchanged forever. But if they were apparitions produced by sorcery, let them neither stand nor have power. For all things contrived by human means have a swift dissolution, when they are not preserved by divine grace. Some have deceived people with novel stories, bringing in Apollonius of Tyana, who, they say, performed many things in many places for the security of the inhabitants. But they can show nothing done by him. For those who recorded even the bare sayings of the man and set out everything about him exactly would not have left out the much-talked-of deeds. You have Philostratus, who set out his life exactly. And learn that his enemies, as is likely, fabricated a clear slander of sorcery.
Notes and citation
Summary: A letter of recommendation for Abramius; a second letter argues that the wonders claimed for Apollonius of Tyana are not attested even by his biographer Philostratus.
- A further letter begins at "If the wonders …"; its heading and number were not recovered from the scan. The "talismans" ascribed to Apollonius, set up to protect cities, were a common late-antique claim.
Notes on the original text
- Digital text corrected (words joined by OCR): τὰκατ᾿ → τὰ κατ᾿.
Extrabiblical texts: Philostratus, Vit. Apoll. (Philostratus, Life of Apollonius of Tyana; allusion)
Topics: Miracles, Magic, divination, and astrology, Paganism
Cite (SBL): Isidore of Pelusium, Ep. 1.394 (PG 78 78:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-394). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-394
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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.
1.395PG 78 78:405
ΚΑΝΔΙΔΩ. "ὅτι τῶν πολλῶν βιβλίων ἡ κτῆσις τοῖς μὲν κεχρημένοις ὠφέλιμος· τοῖς δὲ μόνῃ τῇ τούτων κτήσει πλουτεῖν οἰομένοις, ἐσχάτης τιμωρίας γίνεται πρόξενος. Σἴτὸν τις γεωργήσας κατέκλεισε, καὶ μὴ δοὺς τοῖς πολίταις δεομένοις, ἀπώλετο, λίθοις βληθεὶς, καὶ πυρὶ τεφρωθείς· εἰ ἐκεῖνος οἰκεῖα συγκλείσας γεώργια, ὡς κοινὰ συνέχων ἠφάνιστο· σὺ μηδὲν [μὲν] ἴδιον λογικὸν κεκτημένος, πολλῶν δὲ σοφῶν βίβλους ἐωνημένος, οὔτε μετέχων τῆς ὠφελείας, οὔτε παρέχων τοῖς [ταύτης] ἐρῶσι, τί οὐ πείσῃ κἀνταῦθα κατηγορούμενος, καὶ παρὰ Θεοῦ τιμωρούμενος, ὡς θησαυρὸν ἀνωφελῆ καὶ ἀχρεῖον κτησάμενος; ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰς τὸ, · Ἠχμαλώτευσας αἰχμαλωσίαν., Τὸ, « Ἠχμαλώτευσεν αἰχμαλωσίαν, » τοιοῦτον εἶναί μοι δοκῶ· Οὓς ἀπάτῃ ὁ ἐχθρὸς ἠχμαλώτευσε, τούτους ὁ Χριστὸς ἐκ τῆς αὐτοῦ τυραννίδος ἀντηχμαλώτευσε. Καινὴν καὶ ξένην τὴν τῆς Ἐκκλησίας ἔφης προσφορὰν ἐπινενοῆσθαι, ἐπειδὴ ἄρτος τὸν ἁγιασμὸν ἐνεπιστεύθη, τοῦ νόμου αἴμασι τὰς θυσίας ὁρίζοντος. Πῶς δὲ οὐ συνορᾶς ὁ ἐπὶ νόμῳ αὐχῶν, καὶ τὸν νόμον ἀγνοῶν, ὅτι τὰ αἵματα καὶ τὰς κνίσσας ἐν τῇ αὐλῇ καὶ τοῖς προσκηνίοις τοῦ ἁγιάσματος ὁ νόμος ἐκέλευσε γίνεσθαι; τοὺς ἄρτους δὲ ἡ ἔσω ἐδέχετο τράπεζα, ἡ τῷ παλαιῷ ἀθέατος λαῷ, ὧν εἰς ὑπάρχει αὐτὸς, ὁ τὴν ἐν τῷ νόμῳ κρυπτομένην, καὶ νῦν δεδηλωμένην ἀλήθειαν μὴ γνούς.
KANDIDŌ. "hoti tōn pollōn bibliōn hē ktēsis tois men kechrēmenois ōphelimos; tois de monę̄ tę̄ toutōn ktēsei ploutein oiomenois, eschatēs timōrias ginetai proxenos. Siton tis geōrgēsas katekleise, kai mē dous tois politais deomenois, apōleto, lithois blētheis, kai pyri tephrōtheis; ei ekeinos oikeia synkleisas geōrgia, hōs koina synechōn ēphanisto; sy mēden [men] idion logikon kektēmenos, pollōn de sophōn biblous eōnēmenos, oute metechōn tēs ōpheleias, oute parechōn tois [tautēs] erōsi, ti ou peisę̄ kantautha katēgoroumenos, kai para Theou timōroumenos, hōs thēsauron anōphelē kai achreion ktēsamenos? PALLADIO DIAKONŌ. Eis to, ; Ēchmalōteusas aichmalōsian., To, « Ēchmalōteusen aichmalōsian, » toiouton einai moi dokō; Hous apatę̄ ho echthros ēchmalōteuse, toutous ho Christos ek tēs autou tyrannidos antēchmalōteuse. Kainēn kai xenēn tēn tēs Ekklēsias ephēs prosphoran epinenoēsthai, epeidē artos ton hagiasmon enepisteuthē, tou nomou aimasi tas thysias horizontos. Pōs de ou synoras ho epi nomǭ auchōn, kai ton nomon agnoōn, hoti ta haimata kai tas knissas en tę̄ aulę̄ kai tois proskēniois tou hagiasmatos ho nomos ekeleuse ginesthai? tous artous de hē esō edecheto trapeza, hē tǭ palaiǭ atheatos laǭ, hōn eis hyparchei autos, ho tēn en tǭ nomǭ kryptomenēn, kai nyn dedēlōmenēn alētheian mē gnous.
To Candidus. [That owning many books profits those who use them, but brings the utmost punishment on those who think themselves rich merely by owning them.] A man who grew grain shut it up and, not giving it to the citizens in need, perished, stoned and burned to ashes. If he, shutting up his own produce, was destroyed for holding it as if it were common, you, who have no reasoning of your own but have bought the books of many wise men, neither sharing in their benefit nor providing it to those who love [it], what will you not suffer, both accused here and punished by God, as one who has acquired a useless and unprofitable treasure? [Letter 1.400] To Palladius the deacon. [On "You led captivity captive."] "He led captivity captive" seems to me to mean this: those whom the enemy took captive by deceit, Christ took captive in turn from his tyranny. [Another letter] You said the church's offering had been devised as something new and strange, since bread has been entrusted with the sanctification, while the law prescribed sacrifices of blood. How do you not see, you who boast in the law and are ignorant of it, that the law ordered the blood and the savor of burnt fat to be in the court and porches of the sanctuary, while the inner table, unseen by the old people, received the loaves? You are one of them, not knowing the truth hidden in the law and now revealed.
Eph 4:8 (quotation, high confidence) · Ps 68:18 (67:19 LXX) (allusion, high confidence) · Lev 24:5 (allusion, high confidence) · Exod 25:30 (allusion, medium confidence) · Heb 9:2 (allusion, medium confidence)
Notes and citation
Summary: A man who hoards books he does not read is like the grain-hoarder who was stoned; two further letters explain "he led captivity captive" and defend the church's offering of bread from the showbread of the inner sanctuary.
- The first letter repeats the theme of 1.127. The story of the grain-hoarder is not identified.
- The staging places Letters 1.396–1.401 within this passage, since their headings were not recovered. The scan prints the numeral Υʹ (400) before "To Palladius the deacon", removed here; the last letter's heading and number were not recovered, and the other numbers in this range appear lost. Eph 4:8; Ps 68:18 (67:19 LXX); Exod 25:30; Lev 24:5–9; Heb 9:2–7.
Notes on the original text
- Digital text corrected (OCR repetition; letter numeral from the heading; stray character from the OCR; word split by OCR): & κεχρημένοις → κεχρημένοις; τοῖς δε δὲ → τοῖς δὲ; τι μωρίας → τιμωρίας; Υ'. – → .
Topics: Classical learning and education, Descent into Hades, Eucharist, The law of Moses
Cite (SBL): Isidore of Pelusium, Ep. 1.395 (PG 78 78:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-395). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-395
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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.
1.402PG 78 78:407
ΘΑΥΜΑΣΙΩ. ῞Οτι ἀμήχανον ἐν μέσῳ θορύβων ἀρετὴν κατορθῶσαι. Ἐμοὶ τὴν μετρίαν εἴδησιν ἡ καταμόνας προσέθηκεν ἀναχώρησις. Ὁ γὰρ ἐν μέσῳ θορύβων στρεφόμενος, καὶ γνῶναι τὰ οὐράνια βουλόμενος, λέληθεν, ὅτι τὸ ἐν ἀκάνθαις σπειρόμενον, ὑπ᾽ ἐκείνων συμπνίγεται· καὶ ὁ μὴ σχολάσας, Θεὸν γνῶναι οὐ δύναται.
ThAUMASIŌ. ῾Oti amēchanon en mesǭ thorybōn aretēn katorthōsai. Emoi tēn metrian eidēsin hē katamonas prosethēken anachōrēsis. Ho gar en mesǭ thorybōn strephomenos, kai gnōnai ta ourania boulomenos, lelēthen, hoti to en akanthais speiromenon, hyp᾽ ekeinōn sympnigetai; kai ho mē scholasas, Theon gnōnai ou dynatai.
To Thaumasius. [That it is impossible to achieve virtue amid commotion.] Solitary withdrawal has added to me what moderate knowledge I have. For one who whirls in the midst of commotions and wishes to know heavenly things fails to notice that what is sown among thorns is choked by them; and one who has no leisure cannot know God.
Matt 13:22 (allusion, high confidence) · Ps 46:10 (45:11 LXX) (allusion, medium confidence)
Notes and citation
Summary: Knowledge of God needs solitude; amid commotion it is choked like seed among thorns.
- Matt 13:7, 22; Ps 46:10 (45:11 LXX, "Be still and know").
Topics: Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.402 (PG 78 78:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-402). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-402
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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.
1.403PG 78 78:407
ΙΣΙΔΩΡΟ ΔΙΑΚΟΝΩ. Καὶ ζωγράφοι καὶ ὑφάνται, οἱ τοὺς σηρῶν ὑμένας ἐξεργαζόμενοι, πολλοῖς χρώμασί τε καὶ νήμασι τὰς ἑαυτῶν τεχνουργίας ποικίλλουσιν, εἰς τελείας εἰκόνος ἢ ἐσθῆτος ἐκπλήρωσιν. Καὶ ἡ κατὰ Θεὸν προκοπὴ οὐκ ἔστι μονοειδής. Πασῶν γὰρ δεῖται τῶν ἀρετῶν εἰς τελείωσιν. Οὐδὲν οὖν νηστεία βρωμάτων ὀνίνησι τοὺς μὴ πάσαις νηστεύοντας αἰσθήσεσιν Ὁ γὰρ ἀγωνιζόμενος, πάντα ἐγκρατεύεται.
ISIDŌRO DIAKONŌ. Kai zōgraphoi kai hyphantai, hoi tous sērōn hymenas exergazomenoi, pollois chrōmasi te kai nēmasi tas heautōn technourgias poikillousin, eis teleias eikonos ē esthētos ekplērōsin. Kai hē kata Theon prokopē ouk esti monoeidēs. Pasōn gar deitai tōn aretōn eis teleiōsin. Ouden oun nēsteia brōmatōn oninēsi tous mē pasais nēsteuontas aisthēsesin Ho gar agōnizomenos, panta enkrateuetai.
To Isidore the deacon. Painters and weavers, those who work the silkworms' webs, vary their crafts with many colors and threads to complete a perfect image or garment. So too progress toward God is not of one kind; it needs all the virtues for perfection. So fasting from foods does no good to those who do not fast with all their senses. For one who competes exercises self-control in all things.
1 Cor 9:25 (quotation, high confidence)
Notes and citation
Summary: Perfection needs all the virtues, as a picture needs many colors; fasting from food is useless without fasting of the senses.
- 1 Cor 9:25.
Topics: Fasting, Asceticism
Cite (SBL): Isidore of Pelusium, Ep. 1.403 (PG 78 78:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-403). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-403
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-403) · 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.
1.404PG 78 78:407
ΘΕΟΔΟΣΙΟ ΔΙΑΚΟΝΩ. Περὶ τῆς τοῦ Κυρίου ἀναστάσεως. Ωσπερ παρθενευούσης τῆς φύσεως ὁ τόκος τοῦ Κυρίου γεγένηται, καὶ ἡ πρόοδος τῆς σαρκώσεως τῇ ἁγνείᾳ μείωσιν οὐκ ἐποίησεν · οὕτως ἐσφραγισμένου τοῦ μνήματος, ἡ ἀνάστασις γέγονε · Θεοῦ γὰρ ἐνανθρωπήσαντος τὰ ἀμφότερα. Περὶ [τοῦ] αὐτοῦ. Οὐκ ἔστι φυσικὰς ἀποδείξεις τῶν ὑπὲρ φύσιν ζητεῖν. Εἰ γὰρ καὶ σὰρξ ἀληθὴς ὁ Λόγος γεγένηται, ἀλλ᾽ οὐ ψιλὸς ἄνθρωπος ὁ Χριστός· ἐνανθρωπήσας δὲ μᾶλλον Θεὸς, ἐν ἑκατέραις ταῖς φύσεσιν εἷς ὑπάρχει Υἱὸς [τοῦ] Θεοῦ.
ThEODOSIO DIAKONŌ. Peri tēs tou Kyriou anastaseōs. Ōsper partheneuousēs tēs physeōs ho tokos tou Kyriou gegenētai, kai hē proodos tēs sarkōseōs tę̄ hagneią meiōsin ouk epoiēsen ; houtōs esphragismenou tou mnēmatos, hē anastasis gegone ; Theou gar enanthrōpēsantos ta amphotera. Peri [tou] autou. Ouk esti physikas apodeixeis tōn hyper physin zētein. Ei gar kai sarx alēthēs ho Logos gegenētai, all᾽ ou psilos anthrōpos ho Christos; enanthrōpēsas de mallon Theos, en hekaterais tais physesin heis hyparchei Huios [tou] Theou.
To Theodosius the deacon. [On the Lord's resurrection.] As the Lord's birth took place while nature remained virgin, and the coming forth of the incarnation made no diminution of purity, so the resurrection took place while the tomb was sealed; for both are of God made man. [Letter 1.405] [On the same.] One must not seek natural proofs of what is above nature. For even if the Word truly became flesh, Christ is not a mere man; rather he is God made man, being one Son of God in both natures.
Matt 27:66 (allusion, high confidence) · John 1:14 (allusion, high confidence)
Notes and citation
Summary: Christ rose from the sealed tomb as he was born of a virgin; a second letter says the supernatural must not be judged by nature, since Christ is God made man, one Son in two natures.
- Matt 27:66; 28:2.
- Letter 1.405 begins at "[On the same]"; its heading was not recovered from the scan. John 1:14.
Notes on the original text
- Digital text corrected (word split by OCR): ζη τεῖν → ζητεῖν.
Topics: Resurrection and ascension of Christ, Perpetual virginity of Mary, Christology
Cite (SBL): Isidore of Pelusium, Ep. 1.404 (PG 78 78:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-404). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-404
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-404) · 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.
1.406PG 78 78:409
ΤΩ ΑΥΤΩ. Περὶ [τοῦ] αὐτοῦ. Τὸν λίθον τοῦ μνήματος μετὰ τὴν ἀνάστασιν τοῦ Κυρίου ὁ ἄγγελος ἀπεκύλισε. Καὶ μὴ μετ' ἐκεῖνο νόμιζε γεγενῆσθαι τὴν ἀνάστασιν. Εἰ δὲ λέγεις· Τίς οὖν ἡ χρεία τῆς τοῦ ἀγγέλου παρουσίας; φαίην ἐγὼ, ὅτι ἔπειθε τοὺς ζητοῦντας ἐγηγέρθαι, ἀλλ᾽ οὐ κεκλέφθαι τὸν Κύριον, ἄγγελος τοῦτο πιστούμενος, καὶ πρὸς τοῦτο διακονούμενος. Θεῷ γὰρ μόνῳ λειτουργοῦσιν οἱ ἄγγελοι.
TŌ AUTŌ. Peri [tou] autou. Ton lithon tou mnēmatos meta tēn anastasin tou Kyriou ho angelos apekylise. Kai mē met' ekeino nomize gegenēsthai tēn anastasin. Ei de legeis; Tis oun hē chreia tēs tou angelou parousias? phaiēn egō, hoti epeithe tous zētountas egēgerthai, all᾽ ou keklephthai ton Kyrion, angelos touto pistoumenos, kai pros touto diakonoumenos. Theǭ gar monǭ leitourgousin hoi angeloi.
To the same. [On the same.] The angel rolled away the stone of the tomb after the Lord's resurrection; do not think the resurrection took place after that. And if you say, "What then was the need of the angel's presence?", I would say that it persuaded those seeking him that the Lord had risen and had not been stolen, the angel vouching for this and serving for it. For angels minister to God alone.
Matt 28:2 (allusion, high confidence) · Matt 28:6 (allusion, high confidence) · Matt 28:13 (allusion, medium confidence)
Notes and citation
Summary: The angel rolled away the stone after the resurrection, to show the seekers that Christ had risen and not been stolen.
- Matt 28:2–6, 13.
Topics: Resurrection and ascension of Christ, Angels
Cite (SBL): Isidore of Pelusium, Ep. 1.406 (PG 78 78:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-406). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-406
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-406) · 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.
1.407PG 78 78:409
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. ῞Οτι οὐ πρὸς τὸν νόμον ὑποστρέφων ὁ Παῦλος, ἀλλ' οἰκονομικῶς τὰ τοῦ νόμου πεποίηκεν. Ὁ θέλων ὑπὲρ Ἰσραηλιτῶν γενέσθαι ἀνάθεμα, καὶ τῆς Χριστοῦ βασιλείας δι᾽ ἐκείνους ἀλλότριος, τί οὐκ ἂν καὶ ὑπέστη καὶ ἔδρασεν, ἵνα τύχοιεν σωτηρίας ἐκεῖνοι; Οὔτε οὖν περιτέμνων Τιμόθεον, οὔτε ἐν ἀζύμοις κειρόμενος, οὔτε δι᾿ αὐτοὺς λέγων περικεῖσθαι τὴν ἄλυσιν, πρὸς τὸν νόμον ὑπέστρεφεν· ἀλλ᾽ ἂν ἀφῆκεν ὡς τέλειος νηπίοις μᾶλλον ἁρμόζοντα, οἰκονομικῶς δι' ἐκείνους ἐδέχετο, ἵνα γένωνται τέλειοι.
PALLADIO DIAKONŌ. ῾Oti ou pros ton nomon hypostrephōn ho Paulos, all' oikonomikōs ta tou nomou pepoiēken. Ho thelōn hyper Israēlitōn genesthai anathema, kai tēs Christou basileias di᾽ ekeinous allotrios, ti ouk an kai hypestē kai edrasen, hina tychoien sōtērias ekeinoi? Oute oun peritemnōn Timotheon, oute en azymois keiromenos, oute di᾿ autous legōn perikeisthai tēn alysin, pros ton nomon hypestrephen; all᾽ an aphēken hōs teleios nēpiois mallon harmozonta, oikonomikōs di' ekeinous edecheto, hina genōntai teleioi.
To Palladius the deacon. [That Paul did the things of the law not by returning to the law but by way of accommodation.] He who wished to be accursed for the Israelites and a stranger to Christ's kingdom for their sake, what would he not have undergone and done that they might obtain salvation? So neither in circumcising Timothy, nor in shaving his head at the feast of Unleavened Bread, nor in saying he wore the chain for their sake, was he returning to the law; rather, what he had left behind as a perfect man, since it suited infants better, he accepted by way of accommodation for them, so that they might become perfect.
Rom 9:3 (allusion, high confidence) · Acts 16:3 (allusion, high confidence) · Acts 18:18 (allusion, high confidence) · Acts 28:20 (allusion, high confidence) · 1 Cor 9:20 (allusion, medium confidence)
Notes and citation
Summary: Paul's observance of Jewish customs was accommodation for the sake of the Jews' salvation, not a return to the law.
- Rom 9:3; Acts 16:3; 18:18; 28:20; 1 Cor 9:20.
Notes on the original text
- Digital text corrected (word split by OCR): τέ. λειοι → τέλειοι.
Topics: The law of Moses, Circumcision, Mission and the spread of the gospel
Cite (SBL): Isidore of Pelusium, Ep. 1.407 (PG 78 78:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-407). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-407
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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.
1.408PG 78 78:409
ΑΘΑΝΑΣΙΩ. Περὶ μετανοίας. Καλὴ μὲν καὶ ἐπαινετὴ ἡ μετάνοια, ἀλλ᾽ ὀλίγοις γίνεται δυνατή. Ὁ τοίνυν Θεὸς ὁ θέλων τὴν ἐν ἐπιστροφῇ ζωὴν ἡμῶν, ἐξάξει ὕδωρ ἐκ τῆς καρδίας σου, δεύτερόν σοι λουτρὸν γενησόμενον, καὶ ἑκούσιον κολυμβήθραν, καθαίρουσάν σου τῶν μολυσμάτων τὴν συνείδησιν, ἵνα ποιήσῃς χαρὰν τοῖς ἀγγέλοις, οὓς ἁμαρτήσας ἐλύπησας.
AThANASIŌ. Peri metanoias. Kalē men kai epainetē hē metanoia, all᾽ oligois ginetai dynatē. Ho toinyn Theos ho thelōn tēn en epistrophę̄ zōēn hēmōn, exaxei hydōr ek tēs kardias sou, deuteron soi loutron genēsomenon, kai hekousion kolymbēthran, kathairousan sou tōn molysmatōn tēn syneidēsin, hina poiēsę̄s charan tois angelois, hous hamartēsas elypēsas.
To Athanasius. [On repentance.] Repentance is good and praiseworthy, but possible for few. May God, then, who wills our life in conversion, bring water out of your heart, to become for you a second bath and a voluntary font, cleansing your conscience of its defilements, so that you may give joy to the angels, whom you grieved by sinning.
Ezek 33:11 (allusion, medium confidence) · Luke 15:10 (allusion, high confidence)
Notes and citation
Summary: Tears of repentance are a second baptism that gladdens the angels.
- Ezek 33:11; Luke 15:10.
Topics: Repentance, Baptism, Angels
Cite (SBL): Isidore of Pelusium, Ep. 1.408 (PG 78 78:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-408). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-408
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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.
1.409PG 78 78:409
ΛΕΟΝΤΙΟ ΔΙΑΚΟΝΩ. Τὰ ὑπερφυῆ καὶ θεῖα παιδεύματα διδάσκων ὁ Κύριος τὸν Παῦλον, ἐξ οὐρανοῦ αὐτῷ διαλέγεται, οὐράνιον εἶναι δεικνὺς τὸ μέλλον αὐτῷ ἐγχειρίζεσθαι κήρυγμα. ΛΕΟΝΤΙΟ ΕΠΙΣΚΟΠΟ. • Μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος. » Μὴ παρόρα τῶν ὑπηκόων τὰ πταίσματα, ἵνα μὴ ὑπ᾿ ἐκείνων γινόμενα, ὑπὸ δὲ σοῦ συγχωρούμενα, σὰ γένηται μᾶλλον, ὡς δυναμένου μὲν, μὴ βουλομένου δὲ ταῦτα ἰάσασθαι.
LEONTIO DIAKONŌ. Ta hyperphyē kai theia paideumata didaskōn ho Kyrios ton Paulon, ex ouranou autǭ dialegetai, ouranion einai deiknys to mellon autǭ encheirizesthai kērygma. LEONTIO EPISKOPO. • Mē amelei tou en soi charismatos. » Mē parora tōn hypēkoōn ta ptaismata, hina mē hyp᾿ ekeinōn ginomena, hypo de sou synchōroumena, sa genētai mallon, hōs dynamenou men, mē boulomenou de tauta iasasthai.
To Leontius the deacon. When the Lord was teaching Paul the supernatural and divine lessons, he spoke to him from heaven, showing that the preaching about to be entrusted to him was heavenly. [Letter 1.410] To Leontius the bishop. ["Do not neglect the gift that is in you."] Do not overlook the offenses of those under you, lest, committed by them but pardoned by you, they become rather yours, as of one who could heal them but would not.
Acts 9:4 (allusion, high confidence) · Gal 1:12 (allusion, medium confidence) · 1 Tim 4:14 (quotation, high confidence)
Notes and citation
Summary: Christ spoke to Paul from heaven to show his gospel was heavenly; a second letter warns a bishop that sins he fails to correct become his own.
- Acts 9:4; Gal 1:12.
- Letter 1.410 begins at "To Leontius the bishop"; the scan prints a numeral ("ΥΓ") that does not fit the sequence, removed. 1 Tim 4:14.
Notes on the original text
- Digital text corrected (garbled letter numeral from the heading): ΥΓ. → .
Topics: Church office, Church discipline and penance
Cite (SBL): Isidore of Pelusium, Ep. 1.409 (PG 78 78:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-409). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-409
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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.
1.411PG 78 78:411
ΚΥΡΗΚΙΩ. Ἔχεις πλοῦτον δικαίως, συνέχεις δὲ τοῦτον ἀδίκως· ποίησον ταυτὸν κοινὸν, ἵνα οὕτως γένηται σὸς, λύτρον σοι καὶ ἐξίλασμα ἐν καιρῷ ἀνάγκης γινόμενος.
KYRĒKIŌ. Echeis plouton dikaiōs, synecheis de touton adikōs; poiēson tauton koinon, hina houtōs genētai sos, lytron soi kai exilasma en kairǭ anankēs ginomenos.
To Cyriacus. You have wealth justly, but you hold it unjustly. Make it common, so that in this way it may become yours, a ransom and propitiation for you in a time of need.
Prov 13:8 (allusion, medium confidence) · Luke 16:9 (allusion, medium confidence)
Notes and citation
Summary: Wealth justly gained is held unjustly unless shared; given away, it becomes truly one's own.
- Prov 13:8; Luke 16:9.
Notes on the original text
- Digital text corrected (word split by OCR): ἀδί κως → ἀδίκως.
Topics: Wealth and poverty, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.411 (PG 78 78:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-411). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-411
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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.
1.412PG 78 78:411
ΝΙΚΑΝΟΡΙ ΣΧΟΛΑΣΤΙΚΟ. Οἱ λόγοι, τῶν ἡθῶν εἰσιν ἡγεμόνες, ἄγειν πάντα τὰ ἐν ἡμῖν λογικῶς τεταγμένοι. Εἰ δὲ τούτους εἰς ἔριδας ἀσχολοῦμεν καὶ μάχας, κιχρῶντες αὐτοὺς τοῖς οὐκ εἰδόσιν, ἐμμανέστερον γυμνάζειν τὰς ἔχθρας· μεγάλας τῷ Θεῷ Λόγῳ τὰς εὐθύνας ὑφέξομεν, μηδὲ τὴν αὐτοῦ κλῆσιν αἰδεσθέντες, καὶ τιμῆς μεταδόντες τοῖς λόγοις, ἀλλ᾽ εἰς κρίσεις καὶ μάχας, ὡς ἔοικε, παιδευθέντες.
NIKANORI SChOLASTIKO. Hoi logoi, tōn hēthōn eisin hēgemones, agein panta ta en hēmin logikōs tetagmenoi. Ei de toutous eis eridas ascholoumen kai machas, kichrōntes autous tois ouk eidosin, emmanesteron gymnazein tas echthras; megalas tǭ Theǭ Logǭ tas euthynas hyphexomen, mēde tēn autou klēsin aidesthentes, kai timēs metadontes tois logois, all᾽ eis kriseis kai machas, hōs eoike, paideuthentes.
To Nicanor the scholasticus. Words are the leaders of character, appointed to lead everything in us rationally. But if we busy them with strife and battles, lending them to those who do not know how to use them, to exercise enmities more madly, we shall give a great account to God the Word, not even respecting his name or giving honor to words, but trained, it seems, for lawsuits and fights.
John 1:1 (echo, low confidence)
Notes and citation
Summary: Words, named after the divine Word, should guide character, not serve quarrels and lawsuits.
- The wordplay is on λόγος ("word, reason") and Christ the Word.
Topics: Classical learning and education, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 1.412 (PG 78 78:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-412). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-412
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-412) · 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.
1.413PG 78 78:411
ΣΕΡΗΝΩ ΤΡΙΒΟΥΝΩ. Εἰς τὸ, ε ῾Ο καιρὸς συνεσταλμένος ἐστὶ τὸ λοιπόν. » Οὐδὲν τῶν ἀποστολικῶν νόμων ἐστὶν ἀγέραστον, οὐδὲν αὐτῶν ὠφελείας ἐστέρηται, ὡς οἱ κακόφρονες διαβάλλουσι Μανιχαῖοι, οἱ πολλῷ τὸν διάβολον σχετλιασμοῖς ὑπερβάλλοντες. «Ὁ καιρὸς γὰρ συνεσταλμένος ἐστὶ λοιπὸν, ἔγραψεν, ἵνα καὶ οἱ ἔχοντες γυναῖκας, ὡς μὴ ἔχοντες ὦσιν, › οὐχὶ τὴν ἔνθεσμον κωλύων συνάφειαν, ἀλλὰ τὴν ἄτακτον ἡδυπάθειαν εἴργων, ἅμα δὲ καὶ τὴν τοῦ χρόνου συμπλήρωσιν σημαίνων. Εἰ σπουδαίως, φησὶν, ὁ βίος παράγει, οὐ χρὴ αὐτῷ προσπαθεῖν ὡς ἑστῶτι.
SERĒNŌ TRIBOUNŌ. Eis to, e ῾O kairos synestalmenos esti to loipon. » Ouden tōn apostolikōn nomōn estin ageraston, ouden autōn ōpheleias esterētai, hōs hoi kakophrones diaballousi Manichaioi, hoi pollǭ ton diabolon schetliasmois hyperballontes. «Ho kairos gar synestalmenos esti loipon, egrapsen, hina kai hoi echontes gynaikas, hōs mē echontes ōsin, › ouchi tēn enthesmon kōlyōn synapheian, alla tēn atakton hēdypatheian eirgōn, hama de kai tēn tou chronou symplērōsin sēmainōn. Ei spoudaiōs, phēsin, ho bios paragei, ou chrē autǭ prospathein hōs hestōti.
To Serenus the tribune. [On "The time has been shortened from now on."] None of the apostolic laws is without honor, none is deprived of benefit, as the evil-minded Manichees slander, who surpass even the devil in their perversities. "For the time has been shortened from now on," he wrote, "that those who have wives be as though they had none": not forbidding lawful union, but restraining disorderly sensuality, and at the same time indicating the completion of time. If life passes by quickly, he says, one must not cling to it as if it stood still.
1 Cor 7:29 (quotation, high confidence) · 1 Cor 7:31 (allusion, high confidence)
Notes and citation
Summary: Paul's "let those with wives be as though they had none" does not forbid lawful marriage, as the Manichees claim, but restrains indulgence because time is short.
- 1 Cor 7:29–31.
Topics: Marriage, Manichaeism, Eschatology
Cite (SBL): Isidore of Pelusium, Ep. 1.413 (PG 78 78:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-413). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-413
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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.
1.414PG 78 78:411
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰς τὸ,«Τοὺς πόνους τῶν καρπῶν σου φάγεσαι. «Τοὺς πόνους τῶν καρπῶν σου φάγεσαι. » Ψαλμικόν ἐστι μελώδημα, παντὶ βίῳ χρήσιμον. Καὶ οἱ σεμνότητος φροντίζοντες, φησὶ, φάγεσθε τοὺς καρποὺς αὐτῆς, στεφάνοις παρὰ τοῦ Θεοῦ ἀκηράτοις τιμώμενοι· καὶ οἱ ἀκόλαστοι δηλονότι καὶ ἄδικοι, τὰ ἐπίχειρα τῶν κακῶν πράξεων κομιούμενοι.
PALLADIO DIAKONŌ. Eis to,«Tous ponous tōn karpōn sou phagesai. «Tous ponous tōn karpōn sou phagesai. » Psalmikon esti melōdēma, panti biǭ chrēsimon. Kai hoi semnotētos phrontizontes, phēsi, phagesthe tous karpous autēs, stephanois para tou Theou akēratois timōmenoi; kai hoi akolastoi dēlonoti kai adikoi, ta epicheira tōn kakōn praxeōn komioumenoi.
To Palladius the deacon. [On "You shall eat the labors of your fruits."] "You shall eat the labors of your fruits" is a psalm song useful for every life. Those who care for dignity, it says, will eat its fruits, honored by God with pure crowns; and the licentious and unjust, clearly, will receive the wages of their evil deeds.
Ps 128:2 (127:2 LXX) (quotation, high confidence)
Notes and citation
Summary: "You shall eat the fruit of your labors" applies to all: the virtuous receive crowns, the wicked the wages of their deeds.
- Ps 128:2 (127:2 LXX).
Topics: The last judgment, Good works and merit
Cite (SBL): Isidore of Pelusium, Ep. 1.414 (PG 78 78:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-414). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-414
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-414) · 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.
1.415PG 78 78:413
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Εἰς τὸ γεγραμμένον, « Τρία ἐστὶν ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω, » κ. τ. λ. Οὐκ ἔστιν ἔξω διπλόης ἃ ἐζήτησας, ἀλλὰ καὶ μάλα σοφὴν ὠδίνει διάνοιαν. Ἡ τοῦ Θεοῦ γὰρ γνῶσις ἡ ἄβυσσος τὸν ἐμφρονέστατον Σολομῶντα σοφίσασα, πολλὰς ἀφορμὰς αὐτῷ τῆς θείας ἐνανθρωπήσεως ἐγκατέσπειρεν· εἰ μὲν αὐτῷ ἀγνοηθείσας, οὐκ οἶδα · ἡμῖν δὲ κομιδῇ ἁρμοζούσας, ὧν ἐστι καὶ τὰ τέσσαρα ἅπερ Σολομῶν μὲν ἠπόρησεν, ὡς νοεῖσθαι ἀδύνατα· αὐτὸς δὲ ζητεῖς διδαχθῆναι, ὡς εὔληπτα. ᾿Αλλ' οὐκ ἔγωγέ σοι λέξω ἱκανῷ ὄντι εὑρεῖν, εἰ μὴ φεύγοις καμεῖν. Εἰς τὸ αὐτό. Ἔχεις καὶ σὺ τὸ τάλαντον, καὶ μὴ κρῖνε, τοῖς αὐτοῖς κριθησόμενος. «Τρία ἐστὶν ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω, » εἶπεν ὁ Σολομῶν. « Ἴχνη ἀετοῦ πετομένου. » Τοῦτο ἡ θεία φύσις τοῦ Υἱοῦ, πάσῃ ἀνθρωπίνῃ διανοίᾳ ἀνέφικτος. «Καὶ τὰ ἔχνη σου, φησὶν, οὐ γνωσθήσονται, » τὸ θεῖον Πνεῦμα ἐν Ψαλμοῖς. Εἶδε δὲ αὐτὸν ἀετὸν καὶ Μωσῆς ταῖς πτέρυξιν τὸν λαὸν ἐν ἐρήμῳ σκεπάζοντα. «Καὶ ὁδὸν ὄφεως ἐπὶ πέτρας. » Αἱ σκολιαὶ τοῦ ὄφεως ὁδοὶ, τοῦ ψιθυρίσαντος ἡμῖν τὴν παράβασιν, αἴπερ εἰσὶν ἁμαρτήματα, ὁδὸν ἐπὶ τῆς πέτρας οὐχ εὕροσαν. Πέτρα δὲ ὁ Χριστός ἐστιν, ἄτρεπτος μείνας, ὅτε σεσάρκωτος « Αμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.» -« Τρίβους νηὸς ποντοπορούσης. » Τῆς πάντας σωζούσης θείας οἰκονομίας, τῆς ὁλκάδος δίκην τὴν ἄβυσσον τοῦ θανάτου διοδευσάσης, τὸ μὲν γένος τὸ ἡμέτερον ἀνεκέκλητο, αὐτῆς δὲ τρίβος ἐν ἄδου νεκρώσεως οὐχ εὑρίσκετο. • Καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι. » Νεότητα οἶδεν ἐνταῦθα τὴν ἐκ νεκρῶν ἐξανάστασιν, τῆς φθορᾶς ἀλλοιουμένης, καὶ τῆς φύσεως εἰς ἀφθαρσίαν νεαζομένης. Ἐκείνην ζήτει τὴν κατάστασιν. Τίνες, φησὶν, ἀναστάντες ἐκ νεκρῶν γενησόμεθα; ἣν ὑποδεικνὺς ἔφη ὁ Κύριος· Οἱ δίκαιοι εἰς ζωὴν αἰώνιον, οἱ δὲ ἁμαρτωλοὶ εἰς κόλασιν αἰώνιον ἥξουσιν.
TIMOThEŌ ANAGNŌSTĒ. Eis to gegrammenon, « Tria estin adynata moi noēsai, kai to tetarton ouk epiginōskō, » k. t. l. Ouk estin exō diploēs ha ezētēsas, alla kai mala sophēn ōdinei dianoian. Hē tou Theou gar gnōsis hē abyssos ton emphronestaton Solomōnta sophisasa, pollas aphormas autǭ tēs theias enanthrōpēseōs enkatespeiren; ei men autǭ agnoētheisas, ouk oida ; hēmin de komidę̄ harmozousas, hōn esti kai ta tessara haper Solomōn men ēporēsen, hōs noeisthai adynata; autos de zēteis didachthēnai, hōs eulēpta. ᾿All' ouk egōge soi lexō hikanǭ onti heurein, ei mē pheugois kamein. Eis to auto. Echeis kai sy to talanton, kai mē krine, tois autois krithēsomenos. «Tria estin adynata moi noēsai, kai to tetarton ouk epiginōskō, » eipen ho Solomōn. « Ichnē aetou petomenou. » Touto hē theia physis tou Huiou, pasę̄ anthrōpinę̄ dianoią anephiktos. «Kai ta echnē sou, phēsin, ou gnōsthēsontai, » to theion Pneuma en Psalmois. Eide de auton aeton kai Mōsēs tais pteryxin ton laon en erēmǭ skepazonta. «Kai hodon opheōs epi petras. » Hai skoliai tou opheōs hodoi, tou psithyrisantos hēmin tēn parabasin, aiper eisin hamartēmata, hodon epi tēs petras ouch heurosan. Petra de ho Christos estin, atreptos meinas, hote sesarkōtos « Amartian gar ouk epoiēsen, oude heurethē dolos en tǭ stomati autou.» -« Tribous nēos pontoporousēs. » Tēs pantas sōzousēs theias oikonomias, tēs holkados dikēn tēn abysson tou thanatou diodeusasēs, to men genos to hēmeteron anekeklēto, autēs de tribos en adou nekrōseōs ouch heurisketo. • Kai hodous andros en neotēti. » Neotēta oiden entautha tēn ek nekrōn exanastasin, tēs phthoras alloioumenēs, kai tēs physeōs eis aphtharsian neazomenēs. Ekeinēn zētei tēn katastasin. Tines, phēsin, anastantes ek nekrōn genēsometha? hēn hypodeiknys ephē ho Kyrios; Hoi dikaioi eis zōēn aiōnion, hoi de hamartōloi eis kolasin aiōnion hēxousin.
To Timothy the reader. [On what is written, "Three things are impossible for me to understand, and the fourth I do not know," and the rest.] What you asked is not without a double meaning, but is in labor with a very wise sense. For the knowledge of God, the abyss that made the most sensible Solomon wise, sowed in him many starting points of the divine incarnation; whether they were unknown to him, I do not know; but they fit us very well. Among them are the four things that Solomon was at a loss over as impossible to understand, but which you seek to be taught as easy to grasp. But I will not tell you, since you are able to find them, unless you shrink from labor. [Letter 1.416] [On the same.] You too have the talent, so do not judge, since you will be judged by the same measure. "Three things are impossible for me to understand, and the fourth I do not know," said Solomon. "The tracks of an eagle flying": this is the divine nature of the Son, beyond the reach of all human understanding. "And your tracks will not be known," says the divine Spirit in the Psalms. Moses too saw him as an eagle, sheltering the people with his wings in the desert. "And the way of a serpent on a rock": the crooked ways of the serpent, who whispered the transgression to us, which are sins, found no way on the rock. The rock is Christ, who remained unchanging when he was incarnate; for "he committed no sin, nor was deceit found in his mouth." "The paths of a ship crossing the sea": the divine dispensation that saves all, passing like a merchant ship through the abyss of death, called back our race, but its own track was not found in Hades' deadness. "And the ways of a man in his youth": here he means by youth the resurrection from the dead, when corruption is changed and nature grows young into incorruption. Seek that state. What shall we become, he says, when we rise from the dead? The Lord showed it when he said: the righteous will go into eternal life, and the sinners into eternal punishment.
Prov 30:18 (quotation, high confidence) · Prov 30:19 (quotation, high confidence) · Ps 77:19 (76:20 LXX) (quotation, high confidence) · Deut 32:11 (allusion, high confidence) · 1 Cor 10:4 (allusion, high confidence) · 1 Pet 2:22 (quotation, high confidence) · Matt 25:46 (allusion, high confidence) · Matt 7:1 (allusion, medium confidence)
Notes and citation
Summary: The four mysteries of Prov 30:18–19 are read as the Son's divinity, Christ's sinlessness, his passage through death, and the resurrection.
- Letter 1.416 begins at "[On the same]"; its heading was not recovered from the scan.
- Prov 30:18–19; Ps 77:19 (76:20 LXX); Deut 32:11; 1 Cor 10:4; 1 Pet 2:22; Matt 25:46; Matt 7:1–2; Rom 11:33.
Topics: Interpreting Scripture, Christology, Descent into Hades, Resurrection of the body
Cite (SBL): Isidore of Pelusium, Ep. 1.415 (PG 78 78:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-415). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-415
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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.
1.417PG 78 78:413
ΤΩ ΑΥΤΩ. Τί ἐστιν, « Οὕτως ὁδὸς μοιχαλίδος, · καὶ τὰ ἑξῆς. Καὶ μάλα συνάδει τοῖς φθάσασι τὸ λειπόμενον, ὅπερ εἰς πάνυ πυκνὴν ἁρμογὴν, αὐτίκα τῷ λόγῳ συμβήσεται. « Οὕτως ὁδὸς γυναικὸς μοιχαλίδος, » ἑξῆς τὰ ἐχόμενα, « ἢ ὅταν πράξῃ ἀπονιψαμένη, οὐδὲν ἄτοπόν φησι πεπραχέναι. » Ως ἄδηλα, φησὶν, ἐστὶ τὰ προφανθέντα, τὰ μὲν ὡς οὐ γενόμενα, τὰ δὲ Θεῷ μόνον ὁρώμενα· οὕτως ἔσονται τὰ τοῦ νέου λαοῦ ἁμαρτήματα, τῷ λουτρῷ τοῦ βαπτίσματος καθαιρόμενα. Ὅπερ ἀπόνιψιν καλεῖ παντελῆ τῶν ῥυτίδων, καὶ τῶν στιγμάτων ἐκείνων ἀφανισμὸν, ὃν πίστει δεχομένη ἡ τοῦ Χριστοῦ Ἐκκλησία, οὐδὲν ἄτοπον πέπεισται πεπραχέναι, τῶν προτέρων ἀμνηστίαν πορισαμένη τῷ λουτρῷ. Ὅτι δὲ μοιχαλίδα ὁ Κύριος καλεῖ πᾶσαν γνώμην ἄπιστον, καὶ τῶν αὐτοῦ ἐντολῶν ἀντίθετον, πολλαχοῦ τῶν θείων εὐρήσεις χρησμῶν, ὡς τὸ, « Ἐμοίχευσαν τὸ ξύλον καὶ τὸν λίθον, καὶ, « Γενεὰ πονηρὰ καὶ μοιχαλὶς, σημεῖον ἐπιζητεῖ. » ΣΥΝΕΣΙΩ. Εἰς τὸ γεγραμμένον ἐν τῷ Ἰωὴλ, « ἔστω μαχητής. • ῾Ο πρᾶος Τὸν πρᾶον μαχητὴν ἡ Γραφὴ ἀπεργάζεται, ὅτε κατὰ Θεοῦ ἡ ἐγχείρησις γίνεται. Οὕτως Μωϋσέα κατὰ τῶν συμφυλετῶν ἐξανέστησεν· οὕτως τὸν Φινεὲς τοὺς ἀνομοῦντας διακεντήσαντα. Οὕτως τὸν Δαβὶδ τῷ ἀλλοφύλῳ παραταξάμενον. Οὕτω τὸν Πέτρον ζηλώσαντα, καὶ μαχαίρᾳ χρησάμενον, ὅτε ὁ Κύριος τῆς εἰρήνης ὑπὸ Ἰουδαίων ἐπολεμεῖτο.
TŌ AUTŌ. Ti estin, « Houtōs hodos moichalidos, ; kai ta hexēs. Kai mala synadei tois phthasasi to leipomenon, hoper eis pany pyknēn harmogēn, autika tǭ logǭ symbēsetai. « Houtōs hodos gynaikos moichalidos, » hexēs ta echomena, « ē hotan praxę̄ aponipsamenē, ouden atopon phēsi peprachenai. » Ōs adēla, phēsin, esti ta prophanthenta, ta men hōs ou genomena, ta de Theǭ monon horōmena; houtōs esontai ta tou neou laou hamartēmata, tǭ loutrǭ tou baptismatos kathairomena. Hoper aponipsin kalei pantelē tōn rhytidōn, kai tōn stigmatōn ekeinōn aphanismon, hon pistei dechomenē hē tou Christou Ekklēsia, ouden atopon pepeistai peprachenai, tōn proterōn amnēstian porisamenē tǭ loutrǭ. Hoti de moichalida ho Kyrios kalei pasan gnōmēn apiston, kai tōn autou entolōn antitheton, pollachou tōn theiōn eurēseis chrēsmōn, hōs to, « Emoicheusan to xylon kai ton lithon, kai, « Genea ponēra kai moichalis, sēmeion epizētei. » SYNESIŌ. Eis to gegrammenon en tǭ Iōēl, « estō machētēs. • ῾O praos Ton praon machētēn hē Graphē apergazetai, hote kata Theou hē encheirēsis ginetai. Houtōs Mōÿsea kata tōn symphyletōn exanestēsen; houtōs ton Phinees tous anomountas diakentēsanta. Houtōs ton Dabid tǭ allophylǭ parataxamenon. Houtō ton Petron zēlōsanta, kai machairą chrēsamenon, hote ho Kyrios tēs eirēnēs hypo Ioudaiōn epolemeito.
To the same. [What is "Such is the way of an adulterous woman," and the rest?] What remains fits closely with what came before, as will at once appear in a very close-knit explanation. "Such is the way of an adulterous woman," and what follows: "when she has done it, she washes herself and says she has done nothing improper." As the things foretold are hidden, it says, some as not having happened, others seen by God alone, so will be the sins of the new people, cleansed by the bath of baptism. This it calls a washing: the complete removal of wrinkles and the effacing of those marks, which Christ's church receives in faith and is convinced she has done nothing improper, having obtained by the bath an amnesty for former sins. That the Lord calls every unbelieving mind, opposed to his commandments, an adulteress, you will find in many places of the divine oracles, as: "They committed adultery with wood and stone," and "An evil and adulterous generation seeks a sign." [Another letter] To Synesius. [On what is written in Joel, "Let the gentle be a fighter."] Scripture makes the gentle man a fighter when the attack is against God. So it raised up Moses against his fellow tribesmen; so Phinehas, who pierced the lawless; so David, drawn up against the foreigner; so Peter in his zeal, using a sword, when the Lord of peace was being warred upon by the Jews.
Prov 30:20 (quotation, high confidence) · Eph 5:27 (allusion, medium confidence) · Jer 3:9 (quotation, high confidence) · Matt 12:39 (quotation, high confidence) · Joel 3:10 (4:10 LXX) (quotation, high confidence) · Exod 32:27 (allusion, high confidence) · Num 25:8 (allusion, high confidence) · 1 Sam 17:48 (allusion, medium confidence) · John 18:10 (allusion, high confidence)
Notes and citation
Summary: The adulteress who washes and claims innocence figures the church cleansed by baptism; a second letter explains Joel's "let the gentle be a fighter" as zeal against those who attack God.
- Prov 30:20; Eph 5:27; Jer 3:9; Matt 12:39.
- A further letter begins at "To Synesius"; the scan prints the numeral ΥΙΗʹ (418), which does not fit the staged sequence (1.418 is the next passage), removed; stray letters at the end ("Υισ.") are also removed. Joel 3:10 (4:10 LXX); Exod 32:26–28; Num 25:7–8; 1 Sam 17; John 18:10.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR; letter numeral from the heading; stray letters from the margin): ῥυ - τίδων → ῥυτίδων; ἀμνη - στίαν → ἀμνηστίαν; ΥΙΗ'. – → ; Υισ. → .
Topics: Baptism, Interpreting Scripture, The church
Cite (SBL): Isidore of Pelusium, Ep. 1.417 (PG 78 78:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-417). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-417
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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.
1.418PG 78 78:415
ΕΡΜΟΓΕΝΕΙ ΕΠΙΣΚΟΠΩ. Ἡ ῥάβδος ἡ καλαμίνη, ἡ ἀστήρικτος βάσις, ἡ πολυδόνητος γνώμη, ἡ βακτηρία νομιζομένη, καὶ βέλος εὑρισκομένη. Οὔτε γὰρ ἰσχύει ὑφίστασθαι, ἀλλὰ καὶ πάσῃ αὔρᾳ ῥιπίζεται, καὶ ταῖς κέδροις θρασύνεται παρεκτείνεσθαι. Αἴγυπτος πάλιν Φαραωνίζεται, οὐκέτι μὲν τοῖς παροικοῦσιν υἱοῖς τοῦ Ἰακὼβ πόνους ἐπιτάττουσα πόλεων, ἀλλὰ πάντας τοὺς ἐῤῥωμένους, φόρους ἀπαιτοῦσα αἱρέσεων. Βλέπετε μὴ τις ὑμᾶς πλανήσῃ, ἀλλ᾿ ὡς στερεὸς θεμέλιος στήκετε. Ὁ Θεὸς γὰρ ἐνανθρωπήσας οὐ τέτραπται, οὔτε συγκέχυται, οὔτε διήρηται. ᾿Αλλ' εἷς ἐστιν ἄναρχος καὶ ἀΐδιος Υἱὸς, καὶ πρὸ σαρκώσεως, καὶ μετὰ σάρκωσιν, οὕτω παρ' ἡμῶν προσκυνούμενος.
ERMOGENEI EPISKOPŌ. Hē rhabdos hē kalaminē, hē astēriktos basis, hē polydonētos gnōmē, hē baktēria nomizomenē, kai belos heuriskomenē. Oute gar ischyei hyphistasthai, alla kai pasę̄ aurą rhipizetai, kai tais kedrois thrasynetai parekteinesthai. Aigyptos palin Pharaōnizetai, ouketi men tois paroikousin huiois tou Iakōb ponous epitattousa poleōn, alla pantas tous errhōmenous, phorous apaitousa haireseōn. Blepete mē tis hymas planēsę̄, all᾿ hōs stereos themelios stēkete. Ho Theos gar enanthrōpēsas ou tetraptai, oute synkechytai, oute diērētai. ᾿All' heis estin anarchos kai aïdios Huios, kai pro sarkōseōs, kai meta sarkōsin, houtō par' hēmōn proskynoumenos.
To Hermogenes the bishop. The reed staff, the unsteady base, the much-shaken mind, thought to be a support and found to be an arrow. For it cannot hold up, but is blown about by every breeze, and dares to stretch itself out alongside the cedars. Egypt is again acting the Pharaoh, no longer imposing on the sojourning sons of Jacob the toils of cities, but demanding from all the strong the tribute of heresies. See that no one leads you astray, but stand like a firm foundation. For God made man has not been changed, nor mingled, nor divided; but he is one Son without beginning and everlasting, both before the incarnation and after the incarnation, and so worshiped by us.
Isa 36:6 (allusion, high confidence) · Exod 1:11 (allusion, medium confidence) · 2 Tim 2:19 (allusion, medium confidence) · Matt 24:4 (allusion, medium confidence)
Notes and citation
Summary: A bishop is warned against Egypt's "reed staff" that now demands assent to heresies, and urged to hold that the incarnate Son is unchanged, unmixed and undivided.
- Isa 36:6; 2 Kgs 18:21; Exod 1:11; 2 Tim 2:19. "Egypt" probably refers to the church of Alexandria in the christological controversy; the target is uncertain. The staging places Letter 1.419 within this passage, but no further letter is visible in the text.
Notes on the original text
- Digital text corrected (stray letter from the OCR): καὶ Ο βέλος → καὶ βέλος.
Topics: Christology, Christological controversies, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.418 (PG 78 78:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-418). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-418
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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.
1.420PG 78 78:415
ΚΥΡΗΚΙΩ. Οὐ [σὲ] μόνον τὰ περὶ πλούτου ἐλεγκτικῶς γραφέντα ἐλύπησεν, ἀλλὰ καὶ ἄλλον πρὸ σοῦ, παρ' αὐτοῦ τοῦ Κυρίου ἀκούσαντα· « Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. » Εἰ οὖν ἐκείνῳ βούλει ἕπεσθαι, καὶ ἀκοινώνητον φυλάττεις τὴν ὕπαρξιν, ἔχεις καὶ ἄλλον λαμπρότερον, βύσσον καὶ πορφύραν ἀμφιεννύμενον, τὰς δὲ τῶν πενήτων κακώσεις μὴ προσποιούμενον. Οὗ τὴν μίμησιν ἔκκλινον, μή σε λάβοι ἐκεῖθεν συμμέτοχον.
KYRĒKIŌ. Ou [se] monon ta peri ploutou elenktikōs graphenta elypēsen, alla kai allon pro sou, par' autou tou Kyriou akousanta; « Pōlēson sou ta hyparchonta, kai dos ptōchois, kai hexeis thēsauron en ouranois, kai deuro akolouthei moi. » Ei oun ekeinǭ boulei hepesthai, kai akoinōnēton phylatteis tēn hyparxin, echeis kai allon lamproteron, bysson kai porphyran amphiennymenon, tas de tōn penētōn kakōseis mē prospoioumenon. Hou tēn mimēsin ekklinon, mē se laboi ekeithen symmetochon.
To Cyriacus. Not only you were grieved by what was written in reproof about wealth; so was another before you, who heard from the Lord himself: "Sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow me." If, then, you wish to follow him, and keep your property unshared, you have another, more brilliant example, who dressed in fine linen and purple and paid no attention to the misery of the poor. Avoid imitating him, lest he take you as a partner there.
Matt 19:21 (quotation, high confidence) · Matt 19:22 (allusion, high confidence) · Luke 16:19 (allusion, high confidence)
Notes and citation
Summary: A rich man grieved by rebuke is like the rich young man; he should avoid the fate of the rich man who ignored Lazarus.
- Matt 19:21–22; Luke 16:19–25.
Topics: Wealth and poverty, Almsgiving and care for the poor
Cite (SBL): Isidore of Pelusium, Ep. 1.420 (PG 78 78:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-420). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-420
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-420) · 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.
1.421PG 78 78:417
ΤΩ ΑΥΤΩ. Οὐκ ἔστι κατακρίσεως τὰ γραφέντα, ἀλλὰ προῤῥήσεως τῶν πάντως ἐσομένων. Καὶ Χριστὸς γὰρ προείρηκεν, ἵνα πεῖραν μὴ λάβωμεν. Εἰ φοβεῖ τοίνυν ἡμᾶς τὰ ἡπειλημένα, γένηται τὰ ἐντεταλμένα.
TŌ AUTŌ. Ouk esti katakriseōs ta graphenta, alla prorrhēseōs tōn pantōs esomenōn. Kai Christos gar proeirēken, hina peiran mē labōmen. Ei phobei toinyn hēmas ta hēpeilēmena, genētai ta entetalmena.
To the same. What was written is not a condemnation, but a prediction of what will surely be. Christ too foretold it, so that we might not experience it. If, then, what is threatened frightens us, let what is commanded be done.
Notes and citation
Summary: Warnings are given so that we may heed them and escape what is threatened.
Topics: The last judgment, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.421 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-421). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-421
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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.
1.422PG 78 78:417
ΗΡΩΝΙ ΣΧΟΛΑΣΤΙΚΩ. Περὶ ᾿Αρειανῶν καὶ Εὐνομιανῶν. Τὸ μεῖζον καὶ τὸ ἔλαττον ἐπὶ τῶν ὁμοουσίων ζητεῖται καὶ κρίνεται, ὡς ἄνθρωπος ἀνθρώπου μείζων, καὶ βοῦς βοὸς, καὶ ἵππος ἵππου. Καὶ ἅπαξ ὁ κανὼν τῆς συγκρίσεως τοῖς ὁμογενέσιν ἁρμόζει. Εἰ τοίνυν ὁ τὰ τοῦ Θεοῦ τολμηρῶς περιεργαζόμενος, καὶ μείζονα λέγων τοῦ Υἱοῦ τὸν Πατέρα, τὴν σύγκρισιν ὡς ὁμοουσίων προσίεται, περὶ τοῦ μείζονος αὐτῷ συντόμως ἀποκρινούμεθα. Ἑτερούσια γὰρ ἀλλήλοις συγκρίνεσθαι οὐ δύναται. Οὔτε λέγεται μείζων ἄνθρωπος βοὸς, ἢ μείζων ἵππος καμήλου, ἢ μείζων ὄνος ἰχθύος.
ĒRŌNI SChOLASTIKŌ. Peri ᾿Areianōn kai Eunomianōn. To meizon kai to elatton epi tōn homoousiōn zēteitai kai krinetai, hōs anthrōpos anthrōpou meizōn, kai bous boos, kai hippos hippou. Kai hapax ho kanōn tēs synkriseōs tois homogenesin harmozei. Ei toinyn ho ta tou Theou tolmērōs periergazomenos, kai meizona legōn tou Huiou ton Patera, tēn synkrisin hōs homoousiōn prosietai, peri tou meizonos autǭ syntomōs apokrinoumetha. Heterousia gar allēlois synkrinesthai ou dynatai. Oute legetai meizōn anthrōpos boos, ē meizōn hippos kamēlou, ē meizōn onos ichthyos.
To Heron the scholasticus. [On the Arians and Eunomians.] Greater and lesser are sought and judged among things of the same essence, as a man is greater than a man, an ox than an ox, a horse than a horse; and the rule of comparison applies once and for all to things of the same kind. If, then, the one who rashly meddles with the things of God and says the Father is greater than the Son accepts the comparison as between things of one essence, we will briefly answer him about the "greater." For things of different essence cannot be compared with one another; one does not say a man is greater than an ox, or a horse greater than a camel, or an ass greater than a fish.
John 14:28 (allusion, high confidence)
Notes and citation
Summary: "The Father is greater" implies sameness of essence, since only things of one kind can be compared.
- John 14:28.
Cite (SBL): Isidore of Pelusium, Ep. 1.422 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-422). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-422
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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.
1.423PG 78 78:417
ΜΑΡΩΝΙ. Περὶ γαστριμαργίας. Βλέπε μὴ τῇ ἀδηφαγίᾳ εἰς οἰστρηλασίαν ἐκπέσῃς, καὶ δύο πώλοις εὑρεθῇς δυσηνίοις συναρπαζόμενος, εἰς βάραθρον ἀπωλείας κατακρημνίζουσι.
MARŌNI. Peri gastrimargias. Blepe mē tę̄ adēphagią eis oistrēlasian ekpesę̄s, kai dyo pōlois heurethę̄s dysēniois synarpazomenos, eis barathron apōleias katakrēmnizousi.
To Maron. [On gluttony.] See that you do not fall into frenzy through gluttony, and are found carried off by two unruly colts that hurl you headlong into the pit of destruction.
Notes and citation
Summary: Gluttony leads to frenzy, like runaway horses dragging one to ruin.
- The two colts are probably gluttony and lust.
Topics: Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.423 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-423). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-423
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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.
1.424PG 78 78:417
ΘΩΜΑ. Περὶ ἰσότητος. Τὸν ἔμφρονα μοναχὸν, δόκιμον εἶναι χρὴ ζυγοστάτην, μηδενὶ μέρει τῶν πλαστίγγων καταῤῥέπειν παραχωροῦντα, μήτε τῇ ἀσιτίᾳ εἰς ἀτονίαν, ᾿μήτε πολυσιτίᾳ εἰς ἀσωτίαν.
ThŌMA. Peri isotētos. Ton emphrona monachon, dokimon einai chrē zygostatēn, mēdeni merei tōn plastingōn katarrhepein parachōrounta, mēte tę̄ asitią eis atonian, ᾿mēte polysitią eis asōtian.
To Thomas. [On equality.] The sensible monk must be an approved weigher, letting neither pan of the scale sink: neither through fasting into weakness, nor through much eating into dissipation.
Notes and citation
Summary: A monk should keep a balance between excessive fasting and overeating.
Topics: Fasting, Asceticism, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.424 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-424). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-424
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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.
1.425PG 78 78:417
ΕΥΣΕΒΙΟ ΕΠΙΣΚΟΠΩ. Ἡράκλειον ζεῦγος, ὡς ἔμαθον, συνῆψας ἀγρίῳ συῖ, καὶ λέοντι θρασεῖ τὴν τῶν πτωχῶν ἐπέτρεψας οἰκονομίαν. Καὶ εἰ μὲν χρήμασι προέδωκας τῇ θαυμαστῇ ξυνωρίδι τὰ πράγματα, τοῦτο καὶ Ἰούδας ἐποίησε, τὸν Κύριον πεπρακὼς τῶν πραγμάτων. Εἱ δὲ καὶ λήμματος καθαρὸν τὸ ἁμάρτημα, αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς.
EUSEBIO EPISKOPŌ. Hērakleion zeugos, hōs emathon, synēpsas agriǭ sui, kai leonti thrasei tēn tōn ptōchōn epetrepsas oikonomian. Kai ei men chrēmasi proedōkas tę̄ thaumastę̄ xynōridi ta pragmata, touto kai Ioudas epoiēse, ton Kyrion peprakōs tōn pragmatōn. Hei de kai lēmmatos katharon to hamartēma, aischynthētōsan hoi anomountes diakenēs.
To Eusebius the bishop. You have yoked, as I have learned, a Heraclean pair, a wild boar with a bold lion, and entrusted to them the management of the poor. And if you betrayed affairs to this admirable pair for money, Judas did that too, selling the Lord of affairs. But if the sin is free of gain, "let those who transgress without cause be put to shame."
Ps 25:3 (24:3 LXX) (quotation, high confidence) · Matt 26:15 (allusion, high confidence)
Notes and citation
Summary: The bishop Eusebius is rebuked for putting two violent men in charge of the poor, whether for a bribe or for nothing.
- The "Heraclean pair" alludes to Heracles' labors (the Erymanthian boar and the Nemean lion). Ps 25:3 (24:3 LXX); Matt 26:15.
Topics: Church office, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.425 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-425). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-425
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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.
1.426PG 78 78:417
ΙΣΙΔΩΡΟ ΔΙΑΚΟΝΩ. Εἰς τὸ εἰρημένον πρὸς τὸν ὄφιν, « Ἔχθραν θήσω ἀνὰ μέσον. › Τὸ σπέρμα τῆς γυναικὸς, ὁ ἐχθραίνειν τῷ ὄφει προστάττει Θεὸς, ὁ Κύριος ἡμῶν ἐστιν Ἰησοῦς. Αὐτὸς γὰρ σπέρμα γυναικὸς μόνος γέγονεν ἐξ αὐτῆς, μηδὲ σπορᾶς ἀνδρὸς μεσιτευσάσης καὶ τῆς ἁγνείας μὴ μειωθείσης.
ISIDŌRO DIAKONŌ. Eis to eirēmenon pros ton ophin, « Echthran thēsō ana meson. › To sperma tēs gynaikos, ho echthrainein tǭ ophei prostattei Theos, ho Kyrios hēmōn estin Iēsous. Autos gar sperma gynaikos monos gegonen ex autēs, mēde sporas andros mesiteusasēs kai tēs hagneias mē meiōtheisēs.
To Isidore the deacon. [On what was said to the serpent, "I will put enmity between."] The seed of the woman, which God commands to be at enmity with the serpent, is our Lord Jesus. For he alone became the seed of a woman from her, with no man's seed intervening and her purity not diminished.
Gen 3:15 (quotation, high confidence)
Notes and citation
Summary: The woman's seed in Gen 3:15 is Christ, born of a virgin.
- Gen 3:15.
Topics: Christology, Perpetual virginity of Mary, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.426 (PG 78 78:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-426). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-426
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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.
1.427PG 78 78:419
ΝΕΙΛΩ ΜΟΝΑΧΩ. Τὰ τῶν μηλωτῶν περιζώματα μόνοις τοῖς τὴν σάρκα νεκρώσασιν ἀνδρείως περίκειται, σημεῖα ὄντα νεκρώσεως. Εἱ δέ τις τοῖς μὲν πάθεσι ζῇ, τοῦ δὲ ταῦτα νεκρώσαντος τὰ ὅπλα φορεῖ, ἔοικε τοῖς ἐν σκηνῇ ἀλλότρια παίζουσι σχήματα, οἷς ἐπεγγελῶσιν οἱ θεαταὶ, ὡς ἀρνουμένοις τῶν σχημάτων τὰ πράγματα.
NEILŌ MONAChŌ. Ta tōn mēlōtōn perizōmata monois tois tēn sarka nekrōsasin andreiōs perikeitai, sēmeia onta nekrōseōs. Hei de tis tois men pathesi zę̄, tou de tauta nekrōsantos ta hopla phorei, eoike tois en skēnę̄ allotria paizousi schēmata, hois epengelōsin hoi theatai, hōs arnoumenois tōn schēmatōn ta pragmata.
To Nilus the monk. The belts of sheepskin belong only to those who have bravely put the flesh to death, being signs of mortification. If anyone lives for the passions but wears the arms of the one who put them to death, he is like those who play other people's parts on the stage, at whom the spectators laugh, as denying by their deeds what their costumes claim.
Heb 11:37 (allusion, medium confidence)
Notes and citation
Summary: The monk's sheepskin signifies a mortified flesh; worn by one still living for the passions it is a stage costume.
- Heb 11:37; 2 Kgs 1:8.
Topics: Monastic life, Dress and adornment
Cite (SBL): Isidore of Pelusium, Ep. 1.427 (PG 78 78:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-427). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-427
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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.
1.428PG 78 78:419
ΚΥΡΩ. Πῶς ἡ θεία δύναμις ἐν ἀσθενείᾳ τελειοῦται. Ἡ θεία δύναμις ἐν ἀσθενείᾳ τελειοῦται, ὡς τὸ σκεῦος ἔφη τῆς ἐκλογῆς, ἐπειδὴ ἀγράμματοι κρατοῦσι ῥητόρων, καὶ τελῶναι εὐαγγελίζονται ἀκτημοσύνην. Καὶ αὐτὸς δὲ ὁ Κύριος οὐκ αὐθεντίᾳ βασιλικῇ, ἀλλ᾿ εὐτελείᾳ τῇ δουλικῇ πρὸς τὴν ἄῤῥητον οἰκονομίαν χρησάμενος, τὴν τῶν πραγμάτων ἀλλοίωσιν πρὸς οὐράνιον πολιτείαν μεθήρμοσε.
KYRŌ. Pōs hē theia dynamis en astheneią teleioutai. Hē theia dynamis en astheneią teleioutai, hōs to skeuos ephē tēs eklogēs, epeidē agrammatoi kratousi rhētorōn, kai telōnai euangelizontai aktēmosynēn. Kai autos de ho Kyrios ouk authentią basilikę̄, all᾿ euteleią tę̄ doulikę̄ pros tēn arrhēton oikonomian chrēsamenos, tēn tōn pragmatōn alloiōsin pros ouranion politeian methērmose.
To Cyrus. [How the divine power is made perfect in weakness.] "The divine power is made perfect in weakness," as the vessel of election said, since the unlettered overcome orators, and tax collectors preach poverty. And the Lord himself, using in the ineffable dispensation not royal authority but the lowliness of a servant, refitted the condition of things to a heavenly way of life.
2 Cor 12:9 (quotation, high confidence) · Acts 9:15 (allusion, medium confidence) · Phil 2:7 (allusion, medium confidence)
Notes and citation
Summary: God's power is made perfect in weakness, as the unlettered apostles and Christ's servant form show.
- 2 Cor 12:9; Acts 9:15; Phil 2:7.
Topics: Mission and the spread of the gospel, Incarnation
Cite (SBL): Isidore of Pelusium, Ep. 1.428 (PG 78 78:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-428). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-428
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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.
1.429PG 78 78:419
ΣΕΡΙΝΩ ΤΡΙΒΟΥΝΩ. Πῶς τὴν σοφίαν τοῦ κόσμου τούτου ὁ Θεὸς ἐμώρανεν. Τότε ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου ἐμώρανε τὴν φθαρτὴν καὶ χαμαίζηλον, ὅτε ἡ ἐνυπόστατος σοφία, ἡ τοὺς αἰῶνας ποιήσασα, δεῦρο ἐπιφοιτήσασα, βαρβαροφώνοις καὶ ἰδιώταις τὰ οὐράνια κηρύττειν ἐνεχείρισε δόγματα. Καὶ ἡ μὲν ἔδυ εἰς σχισμὰς ὀρέων, ἡ δὲ εἰς πᾶσαν ἐξῆλθε τὴν γῆν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης ἐξέλαμψεν.
SERINŌ TRIBOUNŌ. Pōs tēn sophian tou kosmou toutou ho Theos emōranen. Tote ho Theos tēn sophian tou kosmou toutou emōrane tēn phthartēn kai chamaizēlon, hote hē enypostatos sophia, hē tous aiōnas poiēsasa, deuro epiphoitēsasa, barbarophōnois kai idiōtais ta ourania kēryttein enecheirise dogmata. Kai hē men edy eis schismas oreōn, hē de eis pasan exēlthe tēn gēn, kai eis ta perata tēs oikoumenēs exelampsen.
To Serinus the tribune. [How God made foolish the wisdom of this world.] God made foolish the wisdom of this world, corruptible and creeping, when the subsistent Wisdom that made the ages came here and entrusted barbarian-tongued and unlettered men with preaching the heavenly doctrines. And the one sank into the clefts of the mountains, while the other went out into all the earth and shone to the ends of the world.
1 Cor 1:20 (quotation, high confidence) · 1 Cor 1:24 (allusion, medium confidence) · Isa 2:21 (allusion, medium confidence) · Ps 19:4 (18:5 LXX) (allusion, high confidence)
Notes and citation
Summary: God made worldly wisdom foolish when Christ, the Wisdom of God, sent unlettered men to preach to the whole world.
- 1 Cor 1:20, 24; Isa 2:21; Ps 19:4 (18:5 LXX).
Topics: Philosophy, Mission and the spread of the gospel
Cite (SBL): Isidore of Pelusium, Ep. 1.429 (PG 78 78:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-429). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-429
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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.
1.430PG 78 78:419
ΗΛΙΑ: Περὶ Καππαδοκῶν. Ἐγὼ κομιδῇ τὴν ὑμετέραν ἐλαφρίαν θαυμάζω, ὅτι βραχὺ πνεῦμα καὶ ὀλίγωρον τῆς ἀρχῆς τοῦ Καππαδόκου οὕτως ἅπαντας ὑμᾶς ὡς καλάμην ἐδόνησε, καὶ ταῖς ἀσεβέσιν αὐτοῦ κατασκευαῖς ὑπουργεῖτε, δέει τοῦ μὴ τὰ ὅμοια τοῖς ἤδη πεπονθόσι, παθεῖν. Εἰ τοίνυν συναπολήγειν αὐτῷ καὶ συμμεταίρειν παυομένῳ βεβούλησθε, εἰκότως τὴν πατρίδα ληίζεσθε. Εἰ δὲ ἡ μὲν παύσεται καὶ ἀπελεύσεται ὑμεῖς δὲ μενεῖτε ἐφ᾽ οἷς πεφύκατε· τῶν ἐναντίων ἀπέχεσθε, τῶν δὲ οἰκείων ἀντέχεσθε.
ĒLIA: Peri Kappadokōn. Egō komidę̄ tēn hymeteran elaphrian thaumazō, hoti brachy pneuma kai oligōron tēs archēs tou Kappadokou houtōs hapantas hymas hōs kalamēn edonēse, kai tais asebesin autou kataskeuais hypourgeite, deei tou mē ta homoia tois ēdē peponthosi, pathein. Ei toinyn synapolēgein autǭ kai symmetairein pauomenǭ beboulēsthe, eikotōs tēn patrida lēizesthe. Ei de hē men pausetai kai apeleusetai hymeis de meneite eph᾽ hois pephykate; tōn enantiōn apechesthe, tōn de oikeiōn antechesthe.
To Elias. [On the Cappadocians.] I greatly wonder at your fickleness, that a slight and short-lived wind of the Cappadocian's rule has shaken all of you like straw, and you serve his impious schemes for fear of suffering what others have already suffered. If, then, you have decided to end with him and be removed with him when he ceases, you are right to plunder your homeland. But if his rule will cease and go away, while you will remain where you were born, keep away from what is contrary, and hold to what is your own.
Notes and citation
Summary: Isidore rebukes local men who serve the schemes of a Cappadocian governor whose rule will soon pass.
- The governor is not named; cf. the other letters on Cappadocians (1.281, 1.351).
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.430 (PG 78 78:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-430). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-430
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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.
1.431PG 78 78:419
ΠΑΛΛΑΔΙΟ. "Οτι ἐνέσπαρται τῇ φύσει τὸ ἀγαθόν. Ὅτι φυσικῶς ἐστιν ἐν ἡμῖν ἡ εὐσέβεια, καὶ τῶν ὕστερον χρόνοις πολλοῖς τηρουμένων εἰς ἔκβασιν, κατάδηλος ἦν τοῖς Θεῷ εὐαρεστοῦσιν ἡ εἴδησις, καὶ Ἐνὼς διδασκέτω σε, αὐτοδίδακτος Θεὸν ἐπιστάμενος· καὶ Ἐνῶχ, μὴ μόνον εὐαρεστῶν, ἀλλὰ καὶ πρὸς κρείττονα βίον μετιῶν, καὶ ἔτι ἐν ζῶσι τελῶν, καὶ Μελχισεδέκ. ἄρτῳ καὶ οἴνῳ ἱερατεύων, δι᾽ ὧν τὸν τῶν θείων μυστηρίων προεσήμαινε τύπον.
PALLADIO. "Oti enespartai tę̄ physei to agathon. Hoti physikōs estin en hēmin hē eusebeia, kai tōn hysteron chronois pollois tēroumenōn eis ekbasin, katadēlos ēn tois Theǭ euarestousin hē eidēsis, kai Enōs didasketō se, autodidaktos Theon epistamenos; kai Enōch, mē monon euarestōn, alla kai pros kreittona bion metiōn, kai eti en zōsi telōn, kai Melchisedek. artǭ kai oinǭ hierateuōn, di᾽ hōn ton tōn theiōn mystēriōn proesēmaine typon.
To Palladius. [That the good is sown in nature.] That godliness is in us by nature, and that knowledge of things kept for fulfilment many ages later was evident to those who pleased God, let Enosh teach you, who knew God self-taught; and Enoch, who not only pleased him but was transferred to a better life while still among the living; and Melchizedek, who served as priest with bread and wine, by which he foreshadowed the type of the divine mysteries.
Gen 4:26 (allusion, high confidence) · Gen 5:24 (allusion, high confidence) · Gen 14:18 (allusion, high confidence) · Heb 11:5 (allusion, medium confidence)
Notes and citation
Summary: Enosh, Enoch and Melchizedek show that knowledge of God is natural, and Melchizedek's bread and wine foreshadowed the eucharist.
- Gen 4:26; 5:24; 14:18; Heb 11:5.
Topics: Humanity, Eucharist, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.431 (PG 78 78:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-431). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-431
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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.
1.432PG 78 78:421
ΚΕΛΣΩ. Οἱ γεωργοὶ τὰ συμφυόμενα τῷ σίτῳ ζιζάνια ῥιζόθεν ἀνασπῶσιν, ἵνα καθαρὸς ὁ καρπὸς εἰς τὸν ἄμητον ἀπαντήσῃ. Χρὴ τοίνυν καὶ σὲ τὰς ἐπιθολούσας τὸν νοῦν κακίας ἐκτεμεῖν, ἵνα ὑγιὴς ἡ συνείδησις, καὶ παντὸς πάθους ἀμέτοχος, τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν κατεργάζηται.
KELSŌ. Hoi geōrgoi ta symphyomena tǭ sitǭ zizania rhizothen anaspōsin, hina katharos ho karpos eis ton amēton apantēsę̄. Chrē toinyn kai se tas epitholousas ton noun kakias ektemein, hina hygiēs hē syneidēsis, kai pantos pathous ametochos, tēn brōsin tēn menousan eis zōēn katergazētai.
To Celsus. Farmers pull up by the roots the tares that grow with the wheat, so that the crop may come pure to the harvest. You too must cut out the vices that cloud the mind, so that your conscience, sound and free of every passion, may work for the food that endures to life.
Matt 13:30 (allusion, medium confidence) · John 6:27 (allusion, high confidence)
Notes and citation
Summary: As farmers weed their fields, one must root out vices to work for the food that lasts.
- Matt 13:30; John 6:27.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR): ἐπιθολού - σας → ἐπιθολούσας.
Topics: The Christian life, Conscience
Cite (SBL): Isidore of Pelusium, Ep. 1.432 (PG 78 78:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-432). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-432
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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.
1.433PG 78 78:421
ΣΟΛΟΜΩΝΙ. Εἰ μέμηνε καὶ λυττᾷ κατὰ σοῦ ἡ ὄρεξις τῆς σαρκός σου, καὶ καύσων ῥαθυμίας αὐτὴν ἐξεθέρμανεν, ὑπόμνησον αὐτὴν τοῦ μέλλοντος πυρὸς καὶ σβεσθήσεται. Ἡ γὰρ ἐνταῦθα τῆς πορνείας πυράκτωσις, πρὸς ἐκείνην βλέπει τὴν κάμινον.
SOLOMŌNI. Ei memēne kai lyttą kata sou hē orexis tēs sarkos sou, kai kausōn rhathymias autēn exethermanen, hypomnēson autēn tou mellontos pyros kai sbesthēsetai. Hē gar entautha tēs porneias pyraktōsis, pros ekeinēn blepei tēn kaminon.
To Solomon. If the appetite of your flesh is mad and rages against you, and the heat of slackness has inflamed it, remind it of the fire to come, and it will be quenched. For the burning heat of sexual immorality here looks toward that furnace.
Notes and citation
Summary: The thought of hell's fire quenches the heat of lust.
Topics: Sexual morality, Hell and eternal punishment, Temptation
Cite (SBL): Isidore of Pelusium, Ep. 1.433 (PG 78 78:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-433). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-433
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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.
1.434PG 78 78:421
ΚΡΙΣΠΩ. Εἰ καὶ ἑάλως τῷ τῆς φιλαργυρίας ἰῷ, ὅσπερ καὶ παντὸς ἐστι ῥίζα κακοῦ, καὶ πρὸς εἰδωλολατρίαν ἐκβακχεύει σε, πᾶσαν πρὸς ἑαυτὸν μεταστήσας τὴν αἴσθησιν, ἀλλ᾽ ἀπόκριναι αὐτῷ τὴν θεοδίδακτον φωνήν, • Κύριον τὸν Θεόν μου προσκυνήσω, καὶ αὐτῷ μόνῳ λατρεύσω. » Καὶ ὁ μὲν οἰχήσεται, σὺ δὲ ἀνανήψεις πρὸς τὴν αὐτάρκειαν.
KRISPŌ. Ei kai healōs tǭ tēs philargyrias iǭ, hosper kai pantos esti rhiza kakou, kai pros eidōlolatrian ekbakcheuei se, pasan pros heauton metastēsas tēn aisthēsin, all᾽ apokrinai autǭ tēn theodidakton phōnēn, • Kyrion ton Theon mou proskynēsō, kai autǭ monǭ latreusō. » Kai ho men oichēsetai, sy de ananēpseis pros tēn autarkeian.
To Crispus. Even if you have been caught by the poison of love of money, which is the root of every evil, and it drives you in frenzy to idolatry, drawing all your senses to itself, answer it with the God-taught word: "I will worship the Lord my God, and him only will I serve." And it will depart, and you will return to sobriety and contentment.
1 Tim 6:10 (allusion, high confidence) · Col 3:5 (allusion, high confidence) · Matt 4:10 (quotation, high confidence)
Notes and citation
Summary: Love of money, a form of idolatry, is overcome by Christ's answer to the tempter.
- 1 Tim 6:10; Col 3:5; Matt 4:10.
Topics: Wealth and poverty, Idolatry, Temptation
Cite (SBL): Isidore of Pelusium, Ep. 1.434 (PG 78 78:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-434). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-434
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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.
1.435PG 78 78:421
ΑΓΑΘΟΔΑΙΜΟΝΙ. Ἐσκλήρηνας ἐρευνῶν τὴν τῶν μοναχῶν καὶ ἱερέων ζωὴν, τὸ ἀναμάρτητον ζητῶν ἐν αὐτῇ, ὅπερ μόνου ἐστὶ Θεοῦ, καὶ τοῦτο ἐν ἀνθρώποις ὁ κατορθῶν οὐχ ὑπάρχει. Εἰ δὲ πρέποντα τῇ φύσει ἐθέλεις ζητεῖν, τὸ μηδενὸς ἐφάπτεσθαι τῶν κατὰ γνώμην ἀδικημάτων, ὅπερ ἐστὶν ἀνθρώπου εὐαγοῦς, καὶ τὸ μὴ πολλοῖς περιπίπτειν τῶν ἀκουσίων, ὅπερ οἰκεῖον τῶν ἐγγίσαι Θεῷ βουλομένων. Καὶ τὸ ἧττον μὲν ἐκείνων, ῥᾷστον δὲ πολλοῖς, τὸ μὴ ἐπὶ μήκιστον ἐμμένειν τοῖς ἁμαρτήμασι.
AGAThODAIMONI. Esklērēnas ereunōn tēn tōn monachōn kai hiereōn zōēn, to anamartēton zētōn en autę̄, hoper monou esti Theou, kai touto en anthrōpois ho katorthōn ouch hyparchei. Ei de preponta tę̄ physei etheleis zētein, to mēdenos ephaptesthai tōn kata gnōmēn adikēmatōn, hoper estin anthrōpou euagous, kai to mē pollois peripiptein tōn akousiōn, hoper oikeion tōn engisai Theǭ boulomenōn. Kai to hētton men ekeinōn, rhąston de pollois, to mē epi mēkiston emmenein tois hamartēmasi.
To Agathodaemon. You have been hard in examining the life of monks and priests, seeking sinlessness in it, which belongs to God alone, and no one among men achieves it. But if you wish to seek what fits nature: to touch none of the deliberate wrongs, which is the mark of a pure man; and not to fall into many of the involuntary ones, which belongs to those who wish to draw near to God. And, less than those but easiest for many, not to remain in sins for a very long time.
Notes and citation
Summary: Sinlessness belongs to God alone; from monks and priests one may expect freedom from deliberate sin, few involuntary faults, and quick repentance.
Topics: Sin, Church office, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.435 (PG 78 78:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-435). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-435
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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.
1.436PG 78 78:421
ΖΩΣΙΜΟ. Περὶ τῆς θείας ἐπιδημίας. Ἡ ὑπὲρ τῶν ἀνθρωπίνων ἁμαρτιῶν γενομένη παιώνειος τοῦ Υἱοῦ τοῦ Θεοῦ ἔνσαρκος ἐπιφάνεια, πάντας μὲν ἐφόβησε καὶ ἀνθρώπους καὶ δαίμονας· τοὺς μὲν φείδεσθαι τῆς φύσεως πείσασα, ὡς Θεῷ ἑνωθείσης· τοὺς δὲ ἀπέχεσθαι τῆς κατ᾿ αὐτῆς ἐπιβουλῆς ἀναγκάσασα, ὡς ἀναμαρτήτου λοιπὸν γενομένης· σὲ δὲ οὐδὲν τούτων ἐμάλαξεν, οὐδὲ δεδιέναι καὶ μόνος. ἑαθυμίαν. παρεσκεύασεν, οὐδὲ σωφρονεῖν ἐπαιδαγώγησεν. Εἰ τοίνυν ἄνθρωπος εἶ, τῷ προτέρῳ παιδεύθητι. Εἰ δὲ δαίμων, τῷ δευτέρῳ διδάχθητι, μὴ κατακεχρῆσθαι καλλίστῃ φύσει εἰς πάθη. Ἥξεις γὰρ εἰς κρίσιν τούτων ἁπάντων εὐθύνας ὑφέξων, καὶ τῆς μακρᾶς ἀναλγησίας μακρὸν εἰσπραχθησόμενος λόγον.
ZŌSIMO. Peri tēs theias epidēmias. Hē hyper tōn anthrōpinōn hamartiōn genomenē paiōneios tou Huiou tou Theou ensarkos epiphaneia, pantas men ephobēse kai anthrōpous kai daimonas; tous men pheidesthai tēs physeōs peisasa, hōs Theǭ henōtheisēs; tous de apechesthai tēs kat᾿ autēs epiboulēs anankasasa, hōs anamartētou loipon genomenēs; se de ouden toutōn emalaxen, oude dedienai kai monos. heathymian. pareskeuasen, oude sōphronein epaidagōgēsen. Ei toinyn anthrōpos ei, tǭ proterǭ paideuthēti. Ei de daimōn, tǭ deuterǭ didachthēti, mē katakechrēsthai kallistę̄ physei eis pathē. Hēxeis gar eis krisin toutōn hapantōn euthynas hyphexōn, kai tēs makras analgēsias makron eisprachthēsomenos logon.
To Zosimus. [On the divine coming.] The healing appearance in the flesh of the Son of God, which took place for human sins, frightened all, both men and demons: persuading the former to spare their nature, as united to God, and compelling the latter to keep from plotting against it, as now made sinless. But none of these things softened you, nor made you fear and give up slackness, nor trained you to be sober. If, then, you are a man, be taught by the first; if a demon, learn from the second not to abuse the finest nature for passions. For you will come to judgment to give account of all these things, and be called to a long reckoning for your long insensibility.
Notes and citation
Summary: Christ's incarnation should move both men and demons to respect human nature; the unmoved Zosimus will face judgment.
- The clause "οὐδὲ δεδιέναι καὶ μόνος ἑαθυμίαν" is garbled in the scan; translated by sense.
Topics: Incarnation, The devil and demons, The last judgment
Cite (SBL): Isidore of Pelusium, Ep. 1.436 (PG 78 78:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-436). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-436
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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.
1.437PG 78 78:423
ΟΡΙΒΑΣΙΟ ΙΑΤΡΩ. Ἰατρικὴ μὲν κατὰ Δημόκριτον, σώματος νόσους ἀκέεται· σοφίη δὲ ψυχὴν παθέων ἀφαιρέεται. Ἐπεὶ οὖν ἀμφοτέρας μετείληφας, καὶ θατέρᾳ κέχρησαι πρὸς ἑτέρους, πάθη σωμάτων ἰώμενος· τῇ ἑτέρᾳ σαυτὸν ἐξιάτρευσον, τὴν λείπουσαν ὑγείαν προσκτώμενος, ἧς ἄνευ οὔτε ἰατρὸς ἄριστος, οὔτε σοφὸς ἔσῃ τῷ πράγματι.
ORIBASIO IATRŌ. Iatrikē men kata Dēmokriton, sōmatos nosous akeetai; sophiē de psychēn patheōn aphaireetai. Epei oun amphoteras meteilēphas, kai thaterą kechrēsai pros heterous, pathē sōmatōn iōmenos; tę̄ heterą sauton exiatreuson, tēn leipousan hygeian prosktōmenos, hēs aneu oute iatros aristos, oute sophos esę̄ tǭ pragmati.
To Oribasius the physician. "Medicine," according to Democritus, "heals the diseases of the body; wisdom frees the soul from passions." Since, then, you share in both, and use the one for others, healing bodily ailments, cure yourself with the other, acquiring the health you lack, without which you will be neither an excellent physician nor wise in fact.
Luke 4:23 (echo, low confidence)
Notes and citation
Summary: A physician is reminded, with Democritus, that wisdom heals the soul as medicine heals the body.
- Democritus, fragment B31 (Diels–Kranz), quoted in its Ionic form.
Extrabiblical texts: Democritus, B31 (Democritus (fragments); quotation)
Topics: Philosophy, The soul
Cite (SBL): Isidore of Pelusium, Ep. 1.437 (PG 78 78:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-437). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-437
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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.
1.438PG 78 78:423
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Τοῦ Λευϊτικοῦ. Διὰ τί ὁ νόμος ἐθέσπισε προσαγαγέσθαι δύο τρυγόνας, καὶ δύο νεοσσοὺς περιστερῶν ὑπὸ τῶν νεογνῶν βρεφῶν. Δύο τρυγόνας, καὶ δύο νεοττοὺς περιστερῶν, τοὺς νεογνοὺς ἄῤῥενας Ἑβραίων φέρειν δῶρα τῆς πρὸς Θεὸν ἐμφανείας ὁ νόμος προσέταττε, τῶν φιλαρέτων καὶ ἀνεξικάκων ὀρνέων τοῖς τύποις, τὴν ἁπλότητα καὶ ἁπαλότητα τῶν νέων αἰνιττόμενος, καὶ τοῖς ὁμοίοις τὰ ὅμοια διδάσκων καθαίρεσθαι· οὓς [καὶ] ἀρνία προσαγορεύει ἑτέρωθι. Τοὺς γὰρ ἐξοιστροῦντας, καὶ ἀθετοῦντας, καὶ ἀταξίᾳ τὴν φύσιν ὑβρίζοντας, ἐρίφοις παρείκασε.
TIMOThEŌ ANAGNŌSTĒ. Tou Leuïtikou. Dia ti ho nomos ethespise prosagagesthai dyo trygonas, kai dyo neossous peristerōn hypo tōn neognōn brephōn. Dyo trygonas, kai dyo neottous peristerōn, tous neognous arrhenas Hebraiōn pherein dōra tēs pros Theon emphaneias ho nomos prosetatte, tōn philaretōn kai anexikakōn orneōn tois typois, tēn haplotēta kai hapalotēta tōn neōn ainittomenos, kai tois homoiois ta homoia didaskōn kathairesthai; hous [kai] arnia prosagoreuei heterōthi. Tous gar exoistrountas, kai athetountas, kai ataxią tēn physin hybrizontas, eriphois pareikase.
To Timothy the reader. [From Leviticus. Why the law decreed that two turtledoves and two young pigeons be offered for newborn infants.] The law commanded that newborn Hebrew males bring two turtledoves and two young pigeons as gifts at their appearance before God, hinting by the types of these virtue-loving and forbearing birds at the simplicity and tenderness of the young, and teaching that like is cleansed by like. These it [also] calls lambs elsewhere. Those who rage, rebel and outrage nature by disorder it likens to goats.
Lev 12:8 (allusion, high confidence) · Luke 2:24 (allusion, high confidence) · Matt 10:16 (echo, low confidence)
Notes and citation
Summary: The doves offered for infants signify the simplicity and gentleness proper to the young.
- Lev 12:6–8; Luke 2:24; Matt 10:16.
Notes on the original text
- Digital text corrected (word split by OCR): ἐξοιστροῦν. τας → ἐξοιστροῦντας; ὑβρίζον– τας → ὑβρίζοντας.
Topics: The law of Moses, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.438 (PG 78 78:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-438). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-438
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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.
1.439PG 78 78:423
ΘΕΩΝΙ. Πῶς νοητέον, « Μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαούλ εἰς βασιλέα. Ἡ κακόσχολος καὶ φαυλοτριβὴς τῶν ἀθέων ἀπόνοια, οὐδὲν τῶν θείων καταλιμπάνει ἀνύβριστον. Ἐπειδὴ τοίνυν καὶ τὰ νῦν προβληθέντα σοι, τῆς αὐτῶν ἐστιν ἁμαρτίας γεώργια, ἐκεῖνα παρεὶς, μάνθανε τἀληθῆ. Τὸ, « Μεταμέλομαι ὅτι ἔχρισα τὸν Σαούλ εἰς βασιλέα, » οὐκ ἔστι τῆς θείας προγνώσεως διαβολή [οὐδὲ ἀγνοίας αὐτῆς], ἅπαγε! ᾿Ἀλλὰ οἴκτου καὶ φιλανθρωπίας ὑπερβολή. Ἐπειδὴ, ἄξιοι μὲν ἦσαν Ἑβραῖοι, βασιλέα αἰτήσαντες, καὶ ἐμὲ ἀθετήσαντες, παιδευθῆναι, οὐχ οὕτω δὲ ὡς ἐποίησεν αὐτοῖς βασιλεύσας Σαούλ, οἰκτείρει κἀκείνους ὡς δεινὰ πεπονθότας, καὶ τοῦτον ὡς χαλεπὸν αὐτοῖς γεγονότα. Τῆς τοίνυν ἐκείνων προαιρέσεως ἡ αἰτία, οὐ τῆς τοῦ δεδωκότος τὸ αἴτημα φιλανθρωπίας.
ThEŌNI. Pōs noēteon, « Metamemelēmai hoti echrisa ton Saoul eis basilea. Hē kakoscholos kai phaulotribēs tōn atheōn aponoia, ouden tōn theiōn katalimpanei anybriston. Epeidē toinyn kai ta nyn problēthenta soi, tēs autōn estin hamartias geōrgia, ekeina pareis, manthane talēthē. To, « Metamelomai hoti echrisa ton Saoul eis basilea, » ouk esti tēs theias prognōseōs diabolē [oude agnoias autēs], hapage! ᾿Alla oiktou kai philanthrōpias hyperbolē. Epeidē, axioi men ēsan Hebraioi, basilea aitēsantes, kai eme athetēsantes, paideuthēnai, ouch houtō de hōs epoiēsen autois basileusas Saoul, oikteirei kakeinous hōs deina peponthotas, kai touton hōs chalepon autois gegonota. Tēs toinyn ekeinōn proaireseōs hē aitia, ou tēs tou dedōkotos to aitēma philanthrōpias.
To Theon. [How "I regret that I anointed Saul as king" should be understood.] The mischievous and vice-worn madness of the godless leaves nothing divine unmocked. Since, then, what has now been put to you is the crop of their sin, leave that aside and learn the truth. "I regret that I anointed Saul as king" is not an accusation against divine foreknowledge [nor its ignorance], far from it! but an excess of pity and love for mankind. For the Hebrews deserved to be disciplined, since they asked for a king and rejected me, but not in the way Saul did as their king; so he pities both them, as having suffered terrible things, and him, as having become harsh to them. The cause, then, lies in their choice, not in the love for mankind of the one who granted the request.
1 Sam 15:11 (quotation, high confidence) · 1 Sam 8:7 (allusion, high confidence)
Notes and citation
Summary: God's "regret" over Saul expresses pity for Israel and Saul, not a failure of foreknowledge.
- 1 Sam 15:11; 8:7.
Topics: Providence, God, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.439 (PG 78 78:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-439). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-439
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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.
1.440PG 78 78:425
ΙΣΙΔΩΡΩ ΔΙΑΚΟΝΩ. ὥσπερ οἱ τοῖς πρώτοις γράμμασι στοιχειούμενοι παῖδες, τῷ καθηγητῇ ἀτενίζουσι πρὸς ὅπερ ἂν τὴν γραφίδα ἁρμόσῃ, ἄσμενοι καὶ εὐπειθῶς τοὺς χαρακτήρας δεχόμενοι· οὕτως καὶ τοὺς τῶν θείων φοιτητὰς ἔπεσθαι τοῖς τούτων διδασκάλοις, νηπιώδη ἁπλότητα, καὶ ἀνενδοίαστον συγκατάθεσιν ἔχοντας. Απεκρύβη γὰρ, φησὶ, ταῦτα ὁ Κύριος ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκαλύφθη νηπίοις.
ISIDŌRŌ DIAKONŌ. hōsper hoi tois prōtois grammasi stoicheioumenoi paides, tǭ kathēgētę̄ atenizousi pros hoper an tēn graphida harmosę̄, asmenoi kai eupeithōs tous charaktēras dechomenoi; houtōs kai tous tōn theiōn phoitētas epesthai tois toutōn didaskalois, nēpiōdē haplotēta, kai anendoiaston synkatathesin echontas. Apekrybē gar, phēsi, tauta ho Kyrios apo sophōn kai synetōn, kai apekalyphthē nēpiois.
To Isidore the deacon. As children learning their first letters fix their eyes on the teacher, wherever he moves the pen, and receive the characters gladly and obediently, so students of divine things should follow their teachers, having childlike simplicity and undoubting assent. For the Lord, it says, "hid these things from the wise and understanding and revealed them to infants."
Matt 11:25 (quotation, high confidence)
Notes and citation
Summary: Learners of divine things should follow their teachers with childlike simplicity.
- Matt 11:25.
Topics: Classical learning and education, Humility and pride
Cite (SBL): Isidore of Pelusium, Ep. 1.440 (PG 78 78:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-440). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-440
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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.
1.441PG 78 78:425
ΤΩ ΑΥΤΩ. Πρὸς μαθητευομένους. Εἰ καὶ τελείους ἡμᾶς εἶναι ὁ θεῖος βούλεται νόμος, ὁμώνυμε, ἀλλὰ κατὰ ἀνάβασιν καὶ προκοπὴν πρὸς τὴν τελείωσιν φθάσαντας, πρότερον γάλακτι ποτιζομένους, ὡς ἀρτιγένητα βρέφη, καὶ ἐν αὐτῷ εἰς σωτηρίαν αὐξάνοντας. Τί ἐστι· « Παιδία γίνεσθε ταῖς φρεσί. » Κἀκεῖνο ὅπερ ἔφης, συνήγορον εὑρίσκω τῶν πρώην γραφέντων σοι, μὴ παιδία γίνεσθαι ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζειν, ταῖς δὲ φρεσὶ τελειοῦσθαι, τοῦ πανσόφου γράψαντος Παύλου. Οὐ γὰρ ἔστιν, οὐκ ἔστι μὴ ἀποσμήξαντας τὴν κακίαν, καὶ νηπιάσαντας πρὸς ἀγνείαν, ἢ φρεσὶ τελειωθῆναι, ἢ εἰς ἄνδρα τέλειον ἐργάτην ἀνεπαίσχυντον ἀναβήναι.
TŌ AUTŌ. Pros mathēteuomenous. Ei kai teleious hēmas einai ho theios bouletai nomos, homōnyme, alla kata anabasin kai prokopēn pros tēn teleiōsin phthasantas, proteron galakti potizomenous, hōs artigenēta brephē, kai en autǭ eis sōtērian auxanontas. Ti esti; « Paidia ginesthe tais phresi. » Kakeino hoper ephēs, synēgoron heuriskō tōn prōēn graphentōn soi, mē paidia ginesthai tais phresin, alla tę̄ kakią nēpiazein, tais de phresi teleiousthai, tou pansophou grapsantos Paulou. Ou gar estin, ouk esti mē aposmēxantas tēn kakian, kai nēpiasantas pros agneian, ē phresi teleiōthēnai, ē eis andra teleion ergatēn anepaischynton anabēnai.
To the same. [To learners.] Even if the divine law wants us to be perfect, namesake, it is by ascent and progress that we reach perfection, first being given milk to drink like newborn babes and growing by it to salvation. [Letter 1.442] [What is "Be children in your minds"?] What you said I find in support of what I wrote you before: not to be children in mind, but to be infants in malice and perfect in mind, as the all-wise Paul wrote. For it is not, it is not possible, unless we have scrubbed off malice and become infants in purity, either to be perfected in mind or to rise to a perfect man, a worker without shame.
1 Pet 2:2 (allusion, high confidence) · 1 Cor 14:20 (quotation, high confidence) · Eph 4:13 (allusion, high confidence) · 2 Tim 2:15 (allusion, high confidence)
Notes and citation
Summary: Perfection comes by stages, starting with milk; a second letter explains being infants in malice but mature in mind.
- 1 Pet 2:2.
- Letter 1.442 begins at "[What is …]"; its heading was not recovered from the scan. 1 Cor 14:20; Eph 4:13; 2 Tim 2:15. Isidore misquotes the title as "be children" and corrects it in the letter.
Topics: The Christian life, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 1.441 (PG 78 78:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-441). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-441
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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.
1.443PG 78 78:425
ΤΩ ΑΥΤΩ. • "Οτε ἤμην νήπιος, ἐφρόνουν. Τὸ, « Ὡς νήπιος ἐλάλουν, ὡς νήπιος ἐφρόνουν, εἰρημένον τῷ θεόφρονι Παύλῳ περὶ τῆς κατὰ νόμον ἀγωγῆς αὐτῷ γέγραπται, καθ᾽ ἣν ὡς νήπιος λαλῶν, ἐφύλαττε τὸν νόμον νηπίοις δεδομένον, ὡς νήπιος φρονῶν, ἐδίωκε τὸν λόγον, ἀμύνων τοῖς τοῦ νόμου· • Ὅτε δὲ γέγονα, φησὶν, ἀνὴρ, τὰ τοῦ νηπίου κατἠργηκα, » οὐδὲ τὸν νόμον ἀκυρῶν, καὶ τοῦ λόγου κατηχῶν.
TŌ AUTŌ. • "Ote ēmēn nēpios, ephronoun. To, « Hōs nēpios elaloun, hōs nēpios ephronoun, eirēmenon tǭ theophroni Paulǭ peri tēs kata nomon agōgēs autǭ gegraptai, kath᾽ hēn hōs nēpios lalōn, ephylatte ton nomon nēpiois dedomenon, hōs nēpios phronōn, ediōke ton logon, amynōn tois tou nomou; • Hote de gegona, phēsin, anēr, ta tou nēpiou katērgēka, » oude ton nomon akyrōn, kai tou logou katēchōn.
To the same. ["When I was a child, I thought …"] "I spoke as a child, I thought as a child," said by the God-minded Paul, was written of his upbringing according to the law, in which, speaking as a child, he kept the law given to children, and thinking as a child, he persecuted the Word, defending the things of the law. "But when I became a man," he says, "I put away the things of the child": not annulling the law, but instructing in the Word.
1 Cor 13:11 (quotation, high confidence)
Notes and citation
Summary: Paul's "when I was a child" refers to his life under the law, which he outgrew in Christ.
- 1 Cor 13:11.
Topics: The law of Moses, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.443 (PG 78 78:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-443). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-443
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-443) · 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.
1.444PG 78 78:425
ΤΟ ΑΥΤΩ. Αὐτὸς ὁ μέγας Ἀπόστολος, ὁ πλεῖον πάντων κοπιάσας, ὁ τὸν νόμον ἀκριβῶς μετελθών, παιδευσάτω σε, νηπίαν εἶναι ἐν αὐτῷ γνῶσιν τῆς θείας παιδεύσεως, ὡς ἐν σκιᾷ κεκαλυμμένην, καὶ ἀμυδρῶς διορωμένην. Σκιὰν εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν, ἀποφαινόμενος, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, ἣν ἐπιστεύθη τὸ Εὐαγγέλιον, πρὸς ἣν οἱ τύποι ἐπέβλεπον.
TO AUTŌ. Autos ho megas Apostolos, ho pleion pantōn kopiasas, ho ton nomon akribōs metelthōn, paideusatō se, nēpian einai en autǭ gnōsin tēs theias paideuseōs, hōs en skią kekalymmenēn, kai amydrōs diorōmenēn. Skian eichen ho nomos tōn mellontōn agathōn, apophainomenos, ouk autēn tēn eikona tōn pragmatōn, hēn episteuthē to Euangelion, pros hēn hoi typoi epeblepon.
To the same. Let the great Apostle himself, who labored more than all and followed the law exactly, teach you that the knowledge of divine instruction in it is childish, veiled as in a shadow and seen dimly. He declares that the law had a shadow of the good things to come, not the very image of the realities, which was entrusted to the Gospel, to which the types looked.
Heb 10:1 (quotation, high confidence) · 1 Cor 15:10 (allusion, medium confidence) · 1 Cor 13:12 (allusion, medium confidence)
Notes and citation
Summary: The law held only a shadow of the good things to come; the reality was given in the Gospel.
- 1 Cor 15:10; Phil 3:6; Heb 10:1; 1 Cor 13:12.
Notes on the original text
- Digital text corrected (OCR slip): και πιάσας → κοπιάσας.
Topics: The law of Moses, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.444 (PG 78 78:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-444). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-444
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-444) · 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.
1.445PG 78 78:427
ΤΩ ΑΥΤΩ. Πῶς καὶ τίνας ποτίζει τὸ γάλα ὁ Παῦλος ὡς νηπίους. Πῶς, ἔφης, εἰ ὁ νόμος νηπιώδης ὡς νηπίοις δεδομένος, καὶ ἡ κατὰ Χριστὸν στοιχείωσις, πάλιν τυγχάνει νηπιότης, τοῦ Ἀποστόλου φάσκοντος, « Γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα· οὔπω γὰρ ἡδύνασθε;» "Ακουε τοίνυν · νηπίους ἐκ τοῦ νόμου ὁ εὐαγγελικὸς λόγος δεξάμενος, καὶ τῆς ἀκραιφνοῦς καὶ τελειοτάτης γνώσεως μεταδοῦναι αὐτοῖς οὐ δυνάμενος, καὶ ἀθρόαν ἀποδεῖξαι τῶν ὑπὲρ νοῦν μυστηρίων τὴν δι' αὐτοῦ φανερωθεῖσαν ἀλήθειαν· οἷον τὴν θείαν οὐσίαν ἐν μονάδι ὑφεστῶσαν, ἐν μονάδι δὲ καθεστῶσαν, τοῖς μίαν καὶ ὑπόστασιν Θεοῦ ὥσπερ οὐσίαν φανταζομένοις· πάλιν τῷ νόμῳ χρῆται πρὸς σύστασιν καὶ πειθώ τῶν ὑπ᾿ αὐτοῦ παιδαγωγηθέντων, ἐξ αὐτοῦ τὰς τῶν τελείων δογμάτων μαρτυρίας ἐπιφερόμενος. Οὕτως γάλα ποτίζει Παῦλος τὸν νεογνὸν τοῦ Κυρίου λαὸν, σοφῶς αὐτὸν διὰ τῆς νόμου νηπιότητος παιδεύων τὴν τελειότητα.
TŌ AUTŌ. Pōs kai tinas potizei to gala ho Paulos hōs nēpious. Pōs, ephēs, ei ho nomos nēpiōdēs hōs nēpiois dedomenos, kai hē kata Christon stoicheiōsis, palin tynchanei nēpiotēs, tou Apostolou phaskontos, « Gala hymas epotisa, kai ou brōma; oupō gar hēdynasthe?» "Akoue toinyn ; nēpious ek tou nomou ho euangelikos logos dexamenos, kai tēs akraiphnous kai teleiotatēs gnōseōs metadounai autois ou dynamenos, kai athroan apodeixai tōn hyper noun mystēriōn tēn di' autou phanerōtheisan alētheian; hoion tēn theian ousian en monadi hyphestōsan, en monadi de kathestōsan, tois mian kai hypostasin Theou hōsper ousian phantazomenois; palin tǭ nomǭ chrētai pros systasin kai peithō tōn hyp᾿ autou paidagōgēthentōn, ex autou tas tōn teleiōn dogmatōn martyrias epipheromenos. Houtōs gala potizei Paulos ton neognon tou Kyriou laon, sophōs auton dia tēs nomou nēpiotētos paideuōn tēn teleiotēta.
To the same. [How and to whom Paul gives milk as to infants.] How, you said, if the law is childish as given to infants, is instruction according to Christ again infancy, since the Apostle says, "I gave you milk to drink, not food, for you were not yet able"? Hear, then. The gospel word received infants from the law, and could not give them the pure and most perfect knowledge, nor show all at once the truth of the mysteries above the mind revealed through it: for example, that the divine essence subsists in a unity and stands in a unity [of three], to those who imagine one hypostasis of God as well as one essence. So it uses the law again for the proof and persuasion of those it had trained, bringing from it the testimonies of perfect doctrines. In this way Paul gives milk to the Lord's newborn people, wisely teaching them perfection through the infancy of the law.
1 Cor 3:2 (quotation, high confidence)
Notes and citation
Summary: Paul's "milk" is the use of the law to lead converts by degrees to the perfect doctrines, such as the Trinity.
- 1 Cor 3:2. The sentence on the divine essence is compressed in the Greek; translated by sense.
Topics: The law of Moses, Trinity, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 1.445 (PG 78 78:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-445). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-445
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-445) · 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.
1.446PG 78 78:427
ΠΑΛΛΑΔΙΟ. Περὶ λοιδορίας. Εἰ νηστεύεις ἀπὸ βρωμάτων, τί κρεωφαγεῖς λοιδορίας; Καλὸν γὰρ ἐκείνων ἐμφορεῖσθαι, ἢ ταύταις βεβηλοῦσθαι. Εἰ δὲ τῶν μὲν ἀπέχῃ, ταῖς δὲ μολύνῃ, ἔοικάς τινι μικρὰ προσευχομένῳ, καὶ πλεῖστα βλασ ΑΝΤΙΟΧΟ. ῞Οτι οὐχ ὁ ἀπόστολος Φίλιππος, ἀλλ᾽ εἰς τῶν γ τῶν μετὰ Στεφάνου ἐκλεγέντων ἐστὶν, ὁ καὶ τὸν εὐνοῦχον βαπτίσας, καὶ τὸν Σίμωνα κατηχήσας· καὶ ὅτι χρὴ τοὺς ἱερατικοὺς ἄνδρας λύειν τὰς ἐρωτηθείσας ἐρωτήσεις καὶ ἀμφιβολίας. Ἔδει μὲν ἅπαντας τοὺς Κυρίῳ τῷ Θεῷ ἡμῶν ἱερωμένους, καὶ Ἐκκλησίας ὑπηρεσίᾳ ἐντεταγμένους τὰς ἀλλήλων λύειν ἔρεις τε καὶ μανιώδεις ἀμφιβολίας, ἀλλὰ μὴ αὐτοὺς ἑτέρωθεν ἐρανίζεσθαι τὰς ἑαυτῶν συνηγορίας. ᾿Αλλ' ἐπειδὴ πρὸς μόνα βλέπουσι τὰ ὀψώνια, κἀκείνην κρίνουσιν ἁγιωτέραν τὴν Ἐκκλησίαν, παρ᾿ ἧς δαψιλέστερα δέχονται, Θεὸν τὴν "κοιλίαν ἡγούμενοι· δι᾽ οὓς καὶ τὸ θεῖον βλασφημεῖται καὶ σεβάσμιον ὄνομα· τῶν δὲ κρειττόνων ἀμελοῦσι, καὶ οὐδὲ λόγον τὸν τυχόντα ποιοῦνται, ἴσθι, θαυμάσιε, ὡς τὸ εἰρημένον παρὰ τοῦ ἐναρέτου Ἱέρωνος, ἀληθές ἐστι, καὶ ἐκ τῆς θείας ἔχει Γραφῆς [τὴν ἀπόδειξιν· ] οὐ γὰρ ὁ ἀπόστολος Φίλιππος, ὁ ἐν τοῖς δεκαδύο καταλεγόμενος, ἀλλ᾽ ὁ εἰς τοὺς ἑπτὰ τῶν μετὰ τοῦ ἀριστέως καὶ ἀρχιστρατήγου τῶν καλλινίκων μαρτύρων Στεφάνου ἐπιλεγεὶς πρὸς τὴν τῶν χηρῶν οἰκονομίαν, οὗτός ἐστιν ὁ καὶ τὸν εὐνοῦχον βαπτίσας, καὶ τὸν Σίμωνα κατηχήσας.
PALLADIO. Peri loidorias. Ei nēsteueis apo brōmatōn, ti kreōphageis loidorias? Kalon gar ekeinōn emphoreisthai, ē tautais bebēlousthai. Ei de tōn men apechę̄, tais de molynę̄, eoikas tini mikra proseuchomenǭ, kai pleista blas ANTIOChO. ῾Oti ouch ho apostolos Philippos, all᾽ eis tōn g tōn meta Stephanou eklegentōn estin, ho kai ton eunouchon baptisas, kai ton Simōna katēchēsas; kai hoti chrē tous hieratikous andras lyein tas erōtētheisas erōtēseis kai amphibolias. Edei men hapantas tous Kyriǭ tǭ Theǭ hēmōn hierōmenous, kai Ekklēsias hypēresią entetagmenous tas allēlōn lyein ereis te kai maniōdeis amphibolias, alla mē autous heterōthen eranizesthai tas heautōn synēgorias. ᾿All' epeidē pros mona blepousi ta opsōnia, kakeinēn krinousin hagiōteran tēn Ekklēsian, par᾿ hēs dapsilestera dechontai, Theon tēn "koilian hēgoumenoi; di᾽ hous kai to theion blasphēmeitai kai sebasmion onoma; tōn de kreittonōn amelousi, kai oude logon ton tychonta poiountai, isthi, thaumasie, hōs to eirēmenon para tou enaretou Hierōnos, alēthes esti, kai ek tēs theias echei Graphēs [tēn apodeixin; ] ou gar ho apostolos Philippos, ho en tois dekadyo katalegomenos, all᾽ ho eis tous hepta tōn meta tou aristeōs kai archistratēgou tōn kallinikōn martyrōn Stephanou epilegeis pros tēn tōn chērōn oikonomian, houtos estin ho kai ton eunouchon baptisas, kai ton Simōna katēchēsas.
To Palladius. [On abuse.] If you fast from foods, why do you eat the meat of abuse? It is better to be filled with the former than to be profaned by the latter. But if you abstain from the one and are defiled by the other, you are like someone who prays a little and blasphemes a great deal … [Letter 1.447] To Antiochus. [That not Philip the apostle but one of the seven chosen with Stephen baptized the eunuch and instructed Simon; and that clergy ought to resolve the questions and doubts put to them.] All who are consecrated to the Lord our God and enrolled in the service of the church ought to resolve one another's quarrels and frenzied doubts, and not beg their defenses from elsewhere. But since they look only to their wages, and judge that church the holier from which they receive more abundantly, holding the belly as God, through whom the divine and venerable name is blasphemed, and neglect better things and take no account of them at all, know, admirable man, that what the virtuous Hieron said is true and has [its proof] from divine Scripture. It was not Philip the apostle, numbered among the twelve, but the one chosen among the seven with Stephen, the champion and general of the glorious martyrs, for the care of the widows: he is the one who baptized the eunuch and instructed Simon.
Acts 6:5 (allusion, high confidence) · Acts 8:38 (allusion, high confidence) · Acts 8:13 (allusion, high confidence) · Phil 3:19 (allusion, high confidence) · Rom 2:24 (allusion, medium confidence)
Notes and citation
Summary: Fasting from food while indulging in abuse is hypocrisy; a second letter shows that the Philip who baptized the eunuch was the deacon, not the apostle.
- The first letter breaks off in the scan ("βλασ-").
- Letter 1.447 begins at "To Antiochus"; the scan prints its numeral (ΥΜΖʹ, 447), removed. The numeral of the seven is misprinted in the scan ("γ"). Acts 6:5; 8:5–40; Phil 3:19; Rom 2:24.
Notes on the original text
- Digital text corrected (letter numeral from the heading (Latin look-alike letters); word split by OCR): λοι δορίας → λοιδορίας; YMΖ'. - → .
Topics: Fasting, Church office, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.446 (PG 78 78:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-446). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-446
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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.
1.448PG 78 78:429
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Ἐπειδὴ καὶ μαρτυρίαν ζητεῖς τοῦ πράγματος Γραφικὴν, ἄκους τοῦ παναρίστου Λουκᾶ ἐν ταῖς Πράξεσι γεγραφότος· ᾿Αναιρεθέντος Στεφάνου ἐγένετο διωγμὸς μέγας ἐπὶ τῆς Ἐκκλησίας τῆς ἐν Ἱεροσολύμοις, πάντες δὲ διεσπάρησαν κατὰ τῆς χώρας τῶν Ἰουδαίων καὶ Σαμαρείας, πλὴν τῶν ἀποστόλων, ὡς δῆλον εἶναι ὅτι ὁ ἀπόστολος Φίλιππος σὺν τοῖς ἄλλοις ἀποστόλοις, ἐπὶ Ἱεροσολύμων κατέμεινε.
TŌ AUTŌ. Peri autou. Epeidē kai martyrian zēteis tou pragmatos Graphikēn, akous tou panaristou Louka en tais Praxesi gegraphotos; ᾿Anairethentos Stephanou egeneto diōgmos megas epi tēs Ekklēsias tēs en Hierosolymois, pantes de diesparēsan kata tēs chōras tōn Ioudaiōn kai Samareias, plēn tōn apostolōn, hōs dēlon einai hoti ho apostolos Philippos syn tois allois apostolois, epi Hierosolymōn katemeine.
To the same. [On the same.] Since you seek scriptural testimony for the matter, hear the most excellent Luke writing in the Acts: "When Stephen had been killed, there arose a great persecution against the church in Jerusalem, and all were scattered throughout the region of Judea and Samaria, except the apostles"; so that it is clear that Philip the apostle remained in Jerusalem with the other apostles.
Acts 8:1 (quotation, high confidence)
Notes and citation
Summary: Acts 8:1 shows the apostles stayed in Jerusalem, so the Philip who preached in Samaria was the deacon.
- Acts 8:1.
Topics: Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.448 (PG 78 78:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-448). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-448
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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.
1.449PG 78 78:429
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Εἰ φιλομαθῶς ἐζήτεις τὰς Γραφὰς, εὕρισκες καὶ ἐτέρας ἐκεῖθεν μαρτυρίας, διασαφούσας σοι τὸ κινούμενον. Τῶν ἀποστόλων ἐν Ἱεροσολύμοις μόνων περιλειφθέντων, καὶ πάντων τῶν λοιπῶν μαθητῶν, ἄλλου ἀλλαχόσε διασπαρέντος, ἐν τοῖς διασπαρεῖσιν (ἦν] καὶ οὗτος ὁ Φίλιππος, ὃς καὶ τὸν Σίμωνα κατηχήσας ἐν Σαμαρείᾳ, καὶ τὸν εὐνοῦχον κατὰ θεῖον χρησμὸν βαπτίσας, ἁρπαγεὶς ὑπὸ πνεύματος Κυρίου, εἰς᾿ Αζωτον μὲν εὑρέθη, πρὸς δὲ Καισάρειαν ὥρμησε τὴν αὐτὸν ἐνεγκοῦσαν. Τῆς γὰρ ἐπὶ Στεφάνῳ λύπης πειραθεὶς, καὶ ἴσως δείσας μὴ τῶν ὁμοίων μετάσχῃ, ἐπαλινόστησεν οἴκαδε.
TŌ AUTŌ. Peri autou. Ei philomathōs ezēteis tas Graphas, heuriskes kai eteras ekeithen martyrias, diasaphousas soi to kinoumenon. Tōn apostolōn en Hierosolymois monōn perileiphthentōn, kai pantōn tōn loipōn mathētōn, allou allachose diasparentos, en tois diaspareisin (ēn] kai houtos ho Philippos, hos kai ton Simōna katēchēsas en Samareią, kai ton eunouchon kata theion chrēsmon baptisas, harpageis hypo pneumatos Kyriou, eis᾿ Azōton men heurethē, pros de Kaisareian hōrmēse tēn auton enenkousan. Tēs gar epi Stephanǭ lypēs peiratheis, kai isōs deisas mē tōn homoiōn metaschę̄, epalinostēsen oikade.
To the same. [On the same.] If you had searched the Scriptures studiously, you would have found other testimonies there too, making plain what is in question. When the apostles alone were left in Jerusalem, and all the other disciples were scattered, one here and another there, among the scattered [was] also this Philip, who instructed Simon in Samaria and baptized the eunuch by divine oracle, and, caught away by the Spirit of the Lord, was found at Azotus and set out for Caesarea, which had borne him. For having experienced the grief over Stephen, and perhaps fearing to share the same fate, he returned home.
Acts 8:4 (allusion, high confidence) · Acts 8:39 (allusion, high confidence) · Acts 8:40 (allusion, high confidence) · Acts 21:8 (allusion, medium confidence)
Notes and citation
Summary: Further evidence from Acts that the evangelist Philip, scattered after Stephen's death, was not the apostle.
- Acts 8:4–5, 26–40; 21:8. Isidore's statement that Caesarea was Philip's birthplace is his inference.
Topics: Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.449 (PG 78 78:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-449). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-449
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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.
1.450PG 78 78:429
ΤΩ ΑΥΤΩ. Περὶ αὐτοῦ. Ἐπειδὴ πολλῶν ἀποδείξεων ἐρᾷς, ἰδοὺ καὶ ἑτέρα. Φίλιππος μὲν ἐβάπτισε τοὺς ἐν Σαμαρείᾳ μαθητευθέντας. Πέτρος δὲ καὶ Ἰωάννης οἱ ἀπόστολοι, καταβάντες ἀπὸ Ἱεροσολύμων πρὸς αὐτοὺς, τὴν τοῦ Πνεύματος τοῦ ἁγίου παρέσχοντο χάριν. Εἰ δὲ ὁ βαπτίσας εἷς τῶν ἀποστόλων ἐτύγχανεν, εἶχε τὴν αὐθεντίαν τῆς τοῦ Πνεύματος δόσεως. Βαπτίζει δὲ μόνον ὡς μαθητὴς, τελειοῦσι δὲ τὴν χάριν οἱ ἀπόστολοι, οἷς ἡ τῆς τοιαύτης δόσεως αὐθεντία ἐδέδοτο.
TŌ AUTŌ. Peri autou. Epeidē pollōn apodeixeōn erąs, idou kai hetera. Philippos men ebaptise tous en Samareią mathēteuthentas. Petros de kai Iōannēs hoi apostoloi, katabantes apo Hierosolymōn pros autous, tēn tou Pneumatos tou hagiou pareschonto charin. Ei de ho baptisas heis tōn apostolōn etynchanen, eiche tēn authentian tēs tou Pneumatos doseōs. Baptizei de monon hōs mathētēs, teleiousi de tēn charin hoi apostoloi, hois hē tēs toiautēs doseōs authentia ededoto.
To the same. [On the same.] Since you love many proofs, here is another. Philip baptized those discipled in Samaria; but Peter and John, the apostles, came down from Jerusalem to them and supplied the grace of the Holy Spirit. If the one who baptized had been one of the apostles, he would have had the authority to give the Spirit. But he baptizes only as a disciple, while the apostles, to whom the authority of such giving was given, complete the grace.
Acts 8:12 (allusion, high confidence) · Acts 8:14 (allusion, high confidence) · Acts 8:17 (allusion, high confidence)
Notes and citation
Summary: Philip baptized but did not give the Spirit, which Peter and John supplied; so he was not an apostle.
- Acts 8:12–17.
Topics: Baptism, The Holy Spirit, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.450 (PG 78 78:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-450). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-450
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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.
1.451PG 78 78:429
ΛΕΟΝΤΙΟ ΕΠΙΣΚΟΠΩ. Περὶ ἀνδρείας. Οὐ χρὴ, θαυμάσιε, ἀεὶ τοῖς ἀνέμοις ὑπείκειν, ἀλλ᾽ ἔστιν ὅτε καὶ ἀντίπρωρον ταῖς καταιγίσιν ἀνθίστασθαι, καὶ τὰς ἐμβολὰς τῶν πνευμάτων ἐκκρούεσθαι, μήποτε μεγαλυνόμεναι αἱ λαίλαπες, καὶ τῶν οἰάκων ἡμᾶς ἐκτινάξωσι, καὶ μερισμὸν τοῦ σκάφους ἐργάσωνται πολυσκέδαστον. ᾿Ανθίστασο τοίνυν τῷ νῦν ταράσσοντι κλύδωνι, εἰ καὶ τῇ κακοτέχνῳ πραότητι, ὡς πρὸς λιμένα τὴν ἑαυτοῦ προκαλεῖται κακόνοιαν, μήποτε ὡς ἐγκρατὴς τῆς νηὸς καὶ τοῦ φόρτου σου γένηται, καὶ εἰς δύσορμον ἐξωθήσῃ σε, ἀφ᾿ ἧς ναυάγιον οἱ ἁλόντες ὑφίστανται.
LEONTIO EPISKOPŌ. Peri andreias. Ou chrē, thaumasie, aei tois anemois hypeikein, all᾽ estin hote kai antiprōron tais kataigisin anthistasthai, kai tas embolas tōn pneumatōn ekkrouesthai, mēpote megalynomenai hai lailapes, kai tōn oiakōn hēmas ektinaxōsi, kai merismon tou skaphous ergasōntai polyskedaston. ᾿Anthistaso toinyn tǭ nyn tarassonti klydōni, ei kai tę̄ kakotechnǭ praotēti, hōs pros limena tēn heautou prokaleitai kakonoian, mēpote hōs enkratēs tēs nēos kai tou phortou sou genētai, kai eis dysormon exōthēsę̄ se, aph᾿ hēs nauagion hoi halontes hyphistantai.
To Leontius the bishop. [On courage.] One must not always yield to the winds, admirable man, but sometimes stand prow-on against the storms and beat back the onslaughts of the gales, lest the squalls grow and shake us from the helm and break the ship into scattered pieces. Resist, then, the surge now troubling you, even if with crafty mildness it invites you to its own malice as to a harbor, lest it become master of your ship and cargo and drive you to a bad anchorage, where those caught suffer shipwreck.
Notes and citation
Summary: A bishop is urged to resist a present storm firmly rather than yield to its deceptive mildness.
Notes on the original text
- Digital text corrected (stray numeral from the OCR): οἰάκων 1 ἡμᾶς → οἰάκων ἡμᾶς.
Topics: Church office, Patience
Cite (SBL): Isidore of Pelusium, Ep. 1.451 (PG 78 78:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-451). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-451
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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.
1.452PG 78 78:431
ΤΩ ΑΥΤΩ. Εἰς τὸ τοῦ Ἐζεκίου εἰρημένον· « Γενέσθω δὴ εἰρήνη ἐν ταῖς ἡμέραις. • Γενέσθω εἰρήνη ἐν ταῖς ἡμέραις μου, ὁ θεοφιλέστατος ἔλεγεν Ἐζεκίας, οὐκ ἐνδιδοὺς τοῖς πολέμοις, οὐκ ἀφεστὼς τῆς πρεσβείας, ἀλλὰ [τὴν] μὲν Θεῷ προσῆγεν ἱκέτιν, τοῖς δὲ ἐκεῖθεν τὴν ἧτταν ἐζήτει, αὐτοῖς δηλῶν τοῖς κατορθώμασιν, ὡς φίλην κτησάμενος τὴν εἰρήνην, μέχρι παντὸς ἔχειν αὐτὴν ἠντιβόλει. "Όθεν ἀγγέλου χειρὶ τὴν νίκην εἰργάσατο, εἰς βέλη μὲν οὐ χωρῶν, οὐδὲ εἰσκύρσεις ποιῶν, εἰς δεήσεις δὲ καὶ λιτὰς τὰς πρὸς Θεὸν ἀγρυπνῶν.
TŌ AUTŌ. Eis to tou Ezekiou eirēmenon; « Genesthō dē eirēnē en tais hēmerais. • Genesthō eirēnē en tais hēmerais mou, ho theophilestatos elegen Ezekias, ouk endidous tois polemois, ouk aphestōs tēs presbeias, alla [tēn] men Theǭ prosēgen hiketin, tois de ekeithen tēn hēttan ezētei, autois dēlōn tois katorthōmasin, hōs philēn ktēsamenos tēn eirēnēn, mechri pantos echein autēn ēntibolei. "Othen angelou cheiri tēn nikēn eirgasato, eis belē men ou chōrōn, oude eiskyrseis poiōn, eis deēseis de kai litas tas pros Theon agrypnōn.
To the same. [On what Hezekiah said, "Let there be peace in my days."] "Let there be peace in my days," said the most God-loving Hezekiah, not giving in to wars nor standing away from intercession, but bringing a supplication to God and seeking the defeat of those from there; showing by his very achievements that, having gained peace as a friend, he begged to have it forever. So he won the victory by the hand of an angel, not going to arrows or making sallies, but keeping vigil in petitions and prayers to God.
2 Kgs 20:19 (quotation, high confidence) · Isa 39:8 (allusion, medium confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: Hezekiah's prayer for peace was not weakness; by prayer he won victory through an angel.
- 2 Kgs 20:19; Isa 39:8; 2 Kgs 19:15–35.
Topics: Prayer, War and military service
Cite (SBL): Isidore of Pelusium, Ep. 1.452 (PG 78 78:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-452). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-452
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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.
1.453PG 78 78:431
ΘΕΟΔΟΣΙΟ. *ὅτε ἐπάλαισεν ὁ Ἰακώβ, τί εἶπε τὸ ὄνομα αὐτοῦ ὁ παλαίων. Ἡ μὲν θεία φύσις ἀκατονόμαστος. Ὄνομα δὲ ἐζήτει Ἰακὼβ τοῦ παλαίοντος, καὶ ἰσχύειν αὐτὸν κατὰ τῶν παθῶν ἐκδιδάσκοντος, διὰ τῆς τοῦ νεύρου τοῦ μηροῦ ψηλαφήσεως. ᾿Αλλ' « Ἵνα τί ἐρωτᾷς τὸ ὄνομά μου; » ἀκούει, οὐ τοῦ νόμου εἶναι, οὐδὲ τῶν πρὸ τοῦ νόμου τοῦτο μαθεῖν ἐκπαιδεύοντος · ὀψὲ δὲ καιροῦ, ὅτε ἐλεύσεται τῶν χρόνων τὸ πλήρωμα, καὶ πληθυνθῶσι τῶν ἀνθρώπων τὰ πλημμελήματα, Ἰησοῦς ἐνανθρωπήσας κληθήσομαι, ὅπερ Σωτὴρ ἐρμηνεύεται. Ἐπὶ σωτηρίᾳ γὰρ τῶν ἁμαρτόντων τὴν οἰκονομίαν ἐκείνην ποιήσομαι.
ThEODOSIO. *hote epalaisen ho Iakōb, ti eipe to onoma autou ho palaiōn. Hē men theia physis akatonomastos. Onoma de ezētei Iakōb tou palaiontos, kai ischyein auton kata tōn pathōn ekdidaskontos, dia tēs tou neurou tou mērou psēlaphēseōs. ᾿All' « Hina ti erōtąs to onoma mou? » akouei, ou tou nomou einai, oude tōn pro tou nomou touto mathein ekpaideuontos ; opse de kairou, hote eleusetai tōn chronōn to plērōma, kai plēthynthōsi tōn anthrōpōn ta plēmmelēmata, Iēsous enanthrōpēsas klēthēsomai, hoper Sōtēr ermēneuetai. Epi sōtērią gar tōn hamartontōn tēn oikonomian ekeinēn poiēsomai.
To Theodosius. [When Jacob wrestled, what did the wrestler say his name was?] The divine nature cannot be named. Jacob sought the name of the one who wrestled with him and taught him, by touching the sinew of his thigh, to be strong against the passions. But he hears, "Why do you ask my name?" since it was not for the law, nor for those before the law, to learn this; but late in time, when the fullness of times comes and the offenses of men are multiplied, I will be called Jesus when I become man, which means Savior. For I will carry out that dispensation for the salvation of sinners.
Gen 32:29 (quotation, high confidence) · Gen 32:25 (allusion, high confidence) · Gal 4:4 (allusion, high confidence) · Matt 1:21 (allusion, high confidence)
Notes and citation
Summary: The wrestler withheld his name from Jacob because it was to be revealed in the incarnation as Jesus, Savior.
- Gen 32:24–29; Gal 4:4; Matt 1:21.
Topics: Christology, Incarnation, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.453 (PG 78 78:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-453). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-453
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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.
1.454PG 78 78:431
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Οὐ ψευδὴς [μόνη] κατηγορία, ὦ σκεῦος Θεοῦ, ἀλλὰ καὶ κομιδῇ ἀληθὴς, εἰ κατὰ πατρὸς γένοιτο μόνον, ὅλεθρον τῷ πατραλοίᾳ ὠδίνει, ὡς τῷ Χάμ, ἡ τοῦ Νῶς· ἧς καθαρεύσαντες Σήμ καὶ Ἰάφεθ, καὶ σὺ ὁ ἐκείνων συναγωνιστὴς καὶ συγκληρονόμος, καὶ τὴν ἐκ μέθης σκεπάσαντες παροινίαν, μιᾶς καὶ ὁμοίας ἀξιωθήσεσθε εὐλογίας εἰκότως. Περὶ ἀκτημοσύνης. Ὅσα καὶ κτᾶται σπανίως, ὡς πολύτιμα, καὶ τηρεῖται δυσκόλως, ὡς ἐπίβουλα, καὶ τὴν αὐτὴν ἔχει χρῆσιν τοῖς εὐτελέσι καὶ εὐώνοις, ταῦτα Χριστιανῶν οὐ κτήσεως μόνον, ἀλλὰ καὶ ὄψεως ἠλλοτριῶσθαι προσήκει· οἷα ταῖς μὲν εἰς τοὺς πένητας λυμαινόμενα εὐποιίαις· τοῖς δὲ κεκτημένοις βασκαίνοντα τῆς σωτηρίας. ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰς τὸ, « Μὴ κώμοις καὶ μέθαις. Κῶμός ἐστιν, ὦ φιλότης, μεθυστικὸς αὐλὸς, ἐγχρονίζοντος οἴνου, ἐρεθίζων τὴν ἡδυπάθειαν, καὶ θέατρον ἄσχημον ποιῶν τὸ συμπόσιον, κυμβάλοις τισὶ καὶ ὀργάνοις ἀπάτης καταθέλγων τοὺς δαιτυμόνας· ἧς ἔξω στήσειν τῆς βασιλείας τοὺς χρωμένους αὐτῷ γέγραπται, ὡς ἐπίστασαι.
TIMOThEŌ ANAGNŌSTĒ. Ou pseudēs [monē] katēgoria, ō skeuos Theou, alla kai komidę̄ alēthēs, ei kata patros genoito monon, holethron tǭ patraloią ōdinei, hōs tǭ Cham, hē tou Nōs; hēs kathareusantes Sēm kai Iapheth, kai sy ho ekeinōn synagōnistēs kai synklēronomos, kai tēn ek methēs skepasantes paroinian, mias kai homoias axiōthēsesthe eulogias eikotōs. Peri aktēmosynēs. Hosa kai ktatai spaniōs, hōs polytima, kai tēreitai dyskolōs, hōs epiboula, kai tēn autēn echei chrēsin tois eutelesi kai euōnois, tauta Christianōn ou ktēseōs monon, alla kai opseōs ēllotriōsthai prosēkei; hoia tais men eis tous penētas lymainomena eupoiiais; tois de kektēmenois baskainonta tēs sōtērias. PALLADIO DIAKONŌ. Eis to, « Mē kōmois kai methais. Kōmos estin, ō philotēs, methystikos aulos, enchronizontos oinou, erethizōn tēn hēdypatheian, kai theatron aschēmon poiōn to symposion, kymbalois tisi kai organois apatēs katathelgōn tous daitymonas; hēs exō stēsein tēs basileias tous chrōmenous autǭ gegraptai, hōs epistasai.
To Timothy the reader. Not [only] a false accusation, vessel of God, but even a quite true one, if it is made against a father, is in labor with destruction for the one who strikes his father, as Noah's was for Ham; from which Shem and Japheth kept themselves clean, and you, their fellow contender and co-heir, covering the drunken misbehavior, will rightly be counted worthy of one and the same blessing. [Letter 1.455] [On having no possessions.] Things that are acquired rarely, as costly, guarded with difficulty, as tempting to thieves, and have the same use as cheap and inexpensive things, Christians should be estranged from not only owning but even seeing; since they damage the good done to the poor, and grudge salvation to those who own them. [Letter 1.456] To Palladius the deacon. [On "Not in revelry and drunkenness."] Revelry, my friend, is the drunken pipe, as wine lingers, stirring up sensuality and making the banquet an indecent theatre, charming the guests with certain cymbals and instruments of deceit; those who indulge in it, as you know, it is written that he will set outside the kingdom.
Gen 9:22 (allusion, high confidence) · Gen 9:23 (allusion, high confidence) · Rom 13:13 (quotation, high confidence) · Gal 5:21 (allusion, high confidence)
Notes and citation
Summary: One must not accuse a father even truly, as Ham's fate shows; two further letters say Christians should not own costly things, and explain the revelry Paul forbids.
- Gen 9:22–27.
- The staging places Letters 1.455 and 1.456 within this passage; the heading of 1.455 was not recovered, and the scan prints the numeral of 1.456 in Latin look-alike letters (ΥΝϚʹ), removed. Rom 13:13; Gal 5:21.
Notes on the original text
- Digital text corrected (letter numeral from the heading (Latin look-alike letters); word split by OCR; word split by OCR with stray letter): YNG΄. – → ; ἐγ χρονίζοντος → ἐγχρονίζοντος; θέα - Η τρον → θέατρον.
Topics: Parents and children, Wealth and poverty, Self-control in food and drink, Games, shows, and the theatre
Cite (SBL): Isidore of Pelusium, Ep. 1.454 (PG 78 78:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-454). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-454
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-454) · 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.