Letters 1.457–2.5
Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.457PG 78 78:433
ΤΟ ΑΥΤΩ. Πῶς νοητέον, • Αἰνεῖτε αὐτὸν ἐν ἤγῳ σάλπιγγος. • Περὶ τῆς μουσικῆς ἧς ἡ Γραφὴ μὲμνηται. Εἰ τῆς Γραφικῆς ζητεῖς μουσικῆς διασάφησιν, οὕτω νοητέον· « Αἰνεῖτε τὸν Κύριον ἐν ἤχῳ σάλπιγγος, » ἐν τῇ μνήμῃ τῆς ἀναστάσεως, σάλπιγγι γενησομένης, ὡς γέγραπται· « Αἰνεῖτε αὐτὸν ἐν ψαλτηρίῳ καὶ κιθάρᾳ, » τῇ γλώσσῃ ἡμῶν καὶ τῷ στόματι, ὡς πλήκτρῳ τινὶ τῷ πνεύματι κρουομένων· • Αἰνεῖτε αὐτὸν ἐν τυμπάνῳ καὶ χορῷ, » ἐν σαρκὶ καὶ ψυχῇ, ἀφ᾿ ἧς ὡς χοροὶ αἱ πρὸς Θεὸν διαβαίνουσι δεήσεις. « Αἰνεῖτε αὐτὸν ἐν χορδαῖς καὶ ὀργάνῳ, ἐν καρδίᾳ, καὶ παντὶ τῷ ἔσωθεν σπλάγχνῳ, καὶ νεύροις, ἅπερ ὄργανον κέκληκεν. « Αἰνεῖτε αὐτὸν ἐν κυμβάλοις εὐήχοις, » τοῖς χείλεσι, δι' ὧν τὰ ἐναρμόνια τῆς ψαλμῳδίας πλέκεται μέλη.
TO AUTŌ. Pōs noēteon, • Aineite auton en ēgǭ salpingos. • Peri tēs mousikēs hēs hē Graphē memnētai. Ei tēs Graphikēs zēteis mousikēs diasaphēsin, houtō noēteon; « Aineite ton Kyrion en ēchǭ salpingos, » en tę̄ mnēmę̄ tēs anastaseōs, salpingi genēsomenēs, hōs gegraptai; « Aineite auton en psaltēriǭ kai kitharą, » tę̄ glōssę̄ hēmōn kai tǭ stomati, hōs plēktrǭ tini tǭ pneumati krouomenōn; • Aineite auton en tympanǭ kai chorǭ, » en sarki kai psychę̄, aph᾿ hēs hōs choroi hai pros Theon diabainousi deēseis. « Aineite auton en chordais kai organǭ, en kardią, kai panti tǭ esōthen splanchnǭ, kai neurois, haper organon keklēken. « Aineite auton en kymbalois euēchois, » tois cheilesi, di' hōn ta enarmonia tēs psalmǭdias pleketai melē.
To the same. [How "Praise him with the sound of the trumpet" should be understood. On the music which Scripture mentions.] If you seek an explanation of the music of Scripture, it is to be understood so: "Praise the Lord with the sound of the trumpet": in remembrance of the resurrection, which will come with a trumpet, as it is written. "Praise him with psaltery and harp": with our tongue and mouth, struck by the Spirit as by a plectrum. "Praise him with timbrel and dance": in flesh and soul, from which our petitions go up to God like dances. "Praise him with strings and instrument": with the heart and all the inner organs and sinews, which he called an instrument. "Praise him with well-sounding cymbals": with the lips, through which the harmonious melodies of psalmody are woven.
Ps 150:3 (quotation, high confidence) · Ps 150:4 (quotation, high confidence) · Ps 150:5 (quotation, high confidence) · 1 Cor 15:52 (allusion, high confidence)
Notes and citation
Summary: The instruments of Psalm 150 are read as the resurrection trumpet and the members of the body and soul praising God.
- Ps 150:3–5; 1 Cor 15:52; 1 Thess 4:16. Cf. 1.364.
Topics: Hymns and singing, Worship, Resurrection of the body
Cite (SBL): Isidore of Pelusium, Ep. 1.457 (PG 78 78:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-457). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-457
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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.
1.458PG 78 78:433
ΘΕΟΦΙΛΩ. ῞Οτι οὐκ ἐναντία τῆς παλαιᾶς νομοθεσίας ἡ εὐαγγελικὴ διδασκαλία. Οὐκ ἀπῳδὰ, οὐδ᾽ ἀλλότρια τῆς τοῦ νόμου ἐντολῆς, ἡ εὐαγγελική νομοθεσία παρέδωκε. Τοῦ μὲν γὰρ τὴν ἔκβασιν καὶ τὴν πρᾶξιν τῆς ἁμαρτίας παιδεύοντος, αὕτη τὴν ἀρχὴν τοῦ κακοῦ τὴν ἐπιθυμίαν ἐκώλυσεν, ὡς εὐεμπτωσίαν οὖσαν τῆς πράξεως, ἧς ἀναιρουμένης, οὐκ ἔχει χώραν ἡ ποίησις.
ThEOPhILŌ. ῾Oti ouk enantia tēs palaias nomothesias hē euangelikē didaskalia. Ouk apǭda, oud᾽ allotria tēs tou nomou entolēs, hē euangelikē nomothesia paredōke. Tou men gar tēn ekbasin kai tēn praxin tēs hamartias paideuontos, hautē tēn archēn tou kakou tēn epithymian ekōlysen, hōs euemptōsian ousan tēs praxeōs, hēs anairoumenēs, ouk echei chōran hē poiēsis.
To Theophilus. [That the gospel teaching is not contrary to the old legislation.] The gospel legislation handed down nothing out of tune with or foreign to the commandment of the law. For while the law teaches about the outcome and the doing of sin, the Gospel forbade desire, the beginning of the evil, as the easy way into the deed; and when that is removed, the act has no room.
Matt 5:28 (allusion, high confidence) · Matt 5:17 (allusion, medium confidence)
Notes and citation
Summary: The Gospel does not contradict the law but goes to the root, forbidding the desire that leads to the deed.
- Matt 5:21–22, 27–28. The scan prints the numeral (ΥΝΗʹ, 458) in the heading, removed.
Notes on the original text
- Digital text corrected (letter numeral in the heading): ΥΝΗ. ΘΕΟΦΙΛΩ → ΘΕΟΦΙΛΩ.
Topics: The law of Moses, Ethics
Cite (SBL): Isidore of Pelusium, Ep. 1.458 (PG 78 78:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-458). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-458
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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.
1.459PG 78 78:433
ΘΗΡΑΣΙΩ. Εἰς τὸ εἰρημένον, « Μακάριος, ὃς ἐν γλώσση οὐκ ὠλίσθησεν, οὐδὲ κατενύγη ἐν λύπῃ ἀμαρτίας. Τὸ ἐρώτημα τῆς ἀγάπης σου, τοιοῦτόν ἐστι· «Μακάριος, ὃς οὐκ ὠλίσθησεν ἐν γλώσσῃ αὐτοῦ » Μακάριος, φησὶν, ὃς οὔτε αἰσχρότητι ῥημάτων τὴν γλῶσσαν ἐμόλυνεν, οὐδὲ σκανδάλου τισὶ γεγένηται δι' ὕβρεως αἴτιος. « Τὸ οὐ κατενύγη ἐν λύπῃ ἀμαρτίας, ἤτοι μεταγνοὺς ἐφ᾽ οἷς ἀσέμνως καὶ αἰσχρῶς ἀπεφθέγξατο, ἢ τὸ μή τινα λυπῆσαι δεινοῖς ἔπεσι, καὶ δεηθῆναι ἐπ᾿ αὐταῖς κατανύξεως. Ὀλίσθημα γὰρ ἀπὸ ἐδάφους μᾶλλον, ἢ ἀπὸ γλώσσης. Πολλοὶ μὲν γὰρ πεσόντες, φησὶν, ἀνέστησαν, εἰπόντες δὲ προσαπώλοντο.
ThĒRASIŌ. Eis to eirēmenon, « Makarios, hos en glōssē ouk ōlisthēsen, oude katenygē en lypę̄ amartias. To erōtēma tēs agapēs sou, toiouton esti; «Makarios, hos ouk ōlisthēsen en glōssę̄ autou » Makarios, phēsin, hos oute aischrotēti rhēmatōn tēn glōssan emolynen, oude skandalou tisi gegenētai di' hybreōs aitios. « To ou katenygē en lypę̄ amartias, ētoi metagnous eph᾽ hois asemnōs kai aischrōs apephthenxato, ē to mē tina lypēsai deinois epesi, kai deēthēnai ep᾿ autais katanyxeōs. Olisthēma gar apo edaphous mallon, ē apo glōssēs. Polloi men gar pesontes, phēsin, anestēsan, eipontes de prosapōlonto.
To Therasius. [On the saying "Blessed is he who has not slipped with his tongue, nor been pricked with the grief of sin."] The question of your charity is this: "Blessed is he who has not slipped with his tongue." Blessed, it says, is he who has neither defiled his tongue with shameful words nor become the cause of stumbling to anyone through insult. "Has not been pricked with the grief of sin": either, having repented of what he spoke indecently and shamefully; or, not having grieved anyone with terrible words and so needing compunction for them. For "a slip from the floor is better than from the tongue." For many, it says, fell and rose again, but by speaking perished besides.
Notes and citation
Summary: Sirach's blessing on one who has not slipped with his tongue is explained as avoiding shameful or wounding speech.
- Sir 14:1; 25:8; 20:18; cf. 28:18.
Extrabiblical texts: Sir 14:1 (Sirach [in RC, EO, ETH canons]; quotation); Sir 20:18 (Sirach [in RC, EO, ETH canons]; quotation); Sir 28:18 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Lying and truthfulness, Repentance
Cite (SBL): Isidore of Pelusium, Ep. 1.459 (PG 78 78:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-459). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-459
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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.
1.460PG 78 78:435
ΜΑΡΤΙΝΙΑΝΩ. Περὶ κρίσεως. Ἐπίκουρος μὲν ὁ ποιμὴν τῆς ἀγέλης σου, αὐτοσχεδίως πάντα γεγενῆσθαι, καὶ μετὰ ταῦτα ὡς οὐχ ὑπάρξαντα ἔσεσθαι ἀσεβῶς ἀπεφήνατο. Χριστὸς δὲ ὁ πάντων ποιητὴς καὶ Πατὴρ καὶ Θεὸς καὶ Σωτήρ, ἥξειν ἐν δόξῃ ἐπηγγείλατο, καὶ ἀποδοῦναι ἑκάστῳ ὡς ἔπραξεν. Εἰ τοίνυν ἀξιόπιστος οὗτος μᾶλλον ἐκείνου, τῆς σῆς ἐστι συνιδεῖν δυσκατανύκτου καρδίας, μήποτε φθασθῇς καταφρονῶν, καὶ τότε μεταμέλεσθαι ζητῆς, ὅτε τόπος μεταμέλῳ οὐκ ἔστι,
MARTINIANŌ. Peri kriseōs. Epikouros men ho poimēn tēs agelēs sou, autoschediōs panta gegenēsthai, kai meta tauta hōs ouch hyparxanta esesthai asebōs apephēnato. Christos de ho pantōn poiētēs kai Patēr kai Theos kai Sōtēr, hēxein en doxę̄ epēngeilato, kai apodounai hekastǭ hōs epraxen. Ei toinyn axiopistos houtos mallon ekeinou, tēs sēs esti synidein dyskatanyktou kardias, mēpote phthasthę̄s kataphronōn, kai tote metamelesthai zētēs, hote topos metamelǭ ouk esti,
To Martinianus. [On judgment.] Epicurus, the shepherd of your herd, impiously declared that all things came to be by chance, and that afterward they will be as though they had never existed. But Christ, maker of all, Father, God and Savior, promised to come in glory and render to each according to what he has done. If, then, this one is more trustworthy than that, it is for your hard-to-move heart to consider, lest you be overtaken while despising, and then seek to repent when there is no room for repentance.
Matt 16:27 (allusion, high confidence) · Heb 12:17 (allusion, high confidence)
Notes and citation
Summary: Against an Epicurean, Isidore sets Christ's promise of judgment against Epicurus's denial of providence.
- Matt 16:27; Heb 12:17. Isidore calls Christ "Father" as maker of all (cf. Isa 9:6).
Notes on the original text
- Digital text corrected (word split by OCR): αὐτοσχε δίως → αὐτοσχεδίως.
Extrabiblical texts: Epicurus (Epicurus (sayings and fragments); allusion)
Topics: The last judgment, Philosophy, Providence
Cite (SBL): Isidore of Pelusium, Ep. 1.460 (PG 78 78:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-460). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-460
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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.
1.461PG 78 78:435
ΘΕΑΝΩ. Ἡ φιλοκοσμία, καὶ ἡ τῶν λίθων ἀνθὴ, καὶ τοῦ χρυσοῦ ἡ πρὸς τούτους ἀνάκρασις, καὶ πλόκαμοι ἑλικτοὶ, καὶ ὀφθαλμῶν ὑπογραφαὶ, καὶ κάλλους σοφισμὸς, καὶ αἱ περὶ ταῦτα κακοτεχνίαι, ὧν σε φροντίζειν ἀπαγγέλλουσιν ἅπαντες, τὴν μὲν σεμνότητα τῆς χρείας ἐνυβρίζουσι· παθῶν δὲ λύτταν σημαίνουσιν. Εἰ οὖν τῶν συνθηκῶν ἐπιλέλησαι, πρὸς ὑπόμνησιν γέγραφα · εἰ δ' ἐτράπης ὡς ἄνθρωπος, ἀλλὰ θᾶττον ἀνάνηψον. Τὸ γὰρ μὴ ἐπαγγείλασθαι δῶρον Θεῷ, ἀκίνδυνον· τὸ δὲ εὔξασθαι καὶ ἀθετῆσαι, κατάκρίτον. ΣΕΡΗΝΩ ΤΡΙΒΟΥΝΩ. Ἔχεις μὲν Θεὸν ἀεὶ τὰς βουλὰς εὐοδοῦντά σοι. Νῦν δὲ πρὸς Θράκην στελλόμενος καὶ τῶν συγχύσεων τὴν ἀκρόπολιν, χρήζεις τῆς ὀρέξεως Καίσαρος, ἣν αὐτῷ μαστεύει δαψιλῶς ὁ ᾿Ανδρόγυνος. Καὶ σὺ μὲν ἀπορῶν ὡς μέσος λεόντων ῥιφησόμενος, γίνου προσευχὴν βοηθὸν κεκτημένος. Οὐ νυστάξει δὲ, οἶδα, ὁ φυλάττων σε, τὰς δὲ μύλας συνθλάσει τῆς πονηρίας, καὶ ἀποστρέψει σε μετὰ σωτηρίας εἰς τὴν γῆν κατασχέσεώς σου.
ThEANŌ. Hē philokosmia, kai hē tōn lithōn anthē, kai tou chrysou hē pros toutous anakrasis, kai plokamoi heliktoi, kai ophthalmōn hypographai, kai kallous sophismos, kai hai peri tauta kakotechniai, hōn se phrontizein apangellousin hapantes, tēn men semnotēta tēs chreias enybrizousi; pathōn de lyttan sēmainousin. Ei oun tōn synthēkōn epilelēsai, pros hypomnēsin gegrapha ; ei d' etrapēs hōs anthrōpos, alla thatton ananēpson. To gar mē epangeilasthai dōron Theǭ, akindynon; to de euxasthai kai athetēsai, katakriton. SERĒNŌ TRIBOUNŌ. Echeis men Theon aei tas boulas euodounta soi. Nyn de pros Thrakēn stellomenos kai tōn synchyseōn tēn akropolin, chrēzeis tēs orexeōs Kaisaros, hēn autǭ masteuei dapsilōs ho ᾿Androgynos. Kai sy men aporōn hōs mesos leontōn rhiphēsomenos, ginou proseuchēn boēthon kektēmenos. Ou nystaxei de, oida, ho phylattōn se, tas de mylas synthlasei tēs ponērias, kai apostrepsei se meta sōtērias eis tēn gēn katascheseōs sou.
To Theano. Love of ornament, the bloom of jewels and gold blended with them, braided curls, eyes painted underneath, the sophistry of beauty and the bad arts concerned with these, which everyone reports you care for, insult the dignity of your profession and signal a frenzy of passions. If, then, you have forgotten your covenants, I have written to remind you; if you have turned aside, as a human being, come to your senses quickly. For not to promise a gift to God is without danger; but to vow and break the vow is condemned. [Letter 1.462] To Serenus the tribune. You always have God prospering your plans. But now, being sent to Thrace and the citadel of confusions, you need the favor of Caesar, which the Androgynus abundantly pursues for himself. And you, at a loss, as one about to be thrown into the midst of lions, have prayer as your helper. He who keeps you will not slumber, I know; he will break the jaw-teeth of wickedness and bring you back safely to the land of your possession.
Eccl 5:5 (allusion, high confidence) · 1 Tim 2:9 (allusion, medium confidence) · Dan 6:16 (allusion, medium confidence) · Ps 121:4 (120:4 LXX) (allusion, high confidence) · Ps 58:6 (57:7 LXX) (allusion, high confidence)
Notes and citation
Summary: A dedicated woman who has taken to jewels and cosmetics is reminded of her vow; a second letter encourages an officer sent into a dangerous court posting.
- Eccl 5:4–5; 1 Tim 2:9; 1 Pet 3:3.
- Letter 1.462 begins at "To Serenus the tribune"; the scan prints its numeral (ΥΞΒʹ, 462), removed. "The Androgynus" is an unidentified nickname, perhaps for a court eunuch. Dan 6:16; Ps 121:4; Ps 58:6 (57:7 LXX).
Notes on the original text
- Digital text corrected (letter numeral from the heading; word split by OCR): ΥΞΒ΄. – → ; προσ ευχὴν → προσευχὴν.
Topics: Dress and adornment, Virginity and celibacy, Widows and consecrated virgins, Prayer
Cite (SBL): Isidore of Pelusium, Ep. 1.461 (PG 78 78:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-461). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-461
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-461) · 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.
1.463PG 78 78:437
ΔΙΟΝΥΣΙΟ ΝΕΩ. Λύπην ἔχω μεγάλην, ὅτι ἀκούω σε, οὐ τὴν πατρώαν σωφροσύνην ζηλοῦντα, ἀλλὰ ξένην ἐπιτηδεύοντα αἰσχύνην, ἀποκείραντα τὴν ὄψιν τοῦ φυσικοῦ τῆς τιμιότητος ἄνθους, καὶ πρὸς τὴν γυναικονίτιν σχηματιζόμενον μᾶλλον. Ὅπερ οὐδὲν ἕτερόν ἐστιν, ἢ τῷ ποιήσαντι μέμφεσθαι. Εἰ γὰρ τὴν σύγχρονον τῆς τελειότητος τιμὴν παραιτῇ, ἀτελὴς μᾶλλον εἶναι φιλονεικεῖς, εἰς ἄνδρας οὐ βουλόμενος τελεῖν, ἀλλ᾽ ἀμφίβολός τις ἐκτομίας καὶ εἶναι καὶ φαίνεσθαι.
DIONYSIO NEŌ. Lypēn echō megalēn, hoti akouō se, ou tēn patrōan sōphrosynēn zēlounta, alla xenēn epitēdeuonta aischynēn, apokeiranta tēn opsin tou physikou tēs timiotētos anthous, kai pros tēn gynaikonitin schēmatizomenon mallon. Hoper ouden heteron estin, ē tǭ poiēsanti memphesthai. Ei gar tēn synchronon tēs teleiotētos timēn paraitę̄, atelēs mallon einai philoneikeis, eis andras ou boulomenos telein, all᾽ amphibolos tis ektomias kai einai kai phainesthai.
To Dionysius the younger. I am greatly grieved to hear that you do not emulate your father's sobriety but practice a strange shame, shaving your face of the natural bloom of dignity and fashioning yourself rather toward the women's quarters. This is nothing other than finding fault with your Maker. For if you refuse the honor that comes with maturity, you contend rather to be imperfect, not wishing to be counted among men, but to be and appear an ambiguous eunuch.
1 Cor 11:14 (echo, low confidence)
Notes and citation
Summary: A young man who shaves his beard to look womanish is rebuked for faulting his Maker.
- Cf. 1 Cor 11:14.
Topics: Dress and adornment, Creation
Cite (SBL): Isidore of Pelusium, Ep. 1.463 (PG 78 78:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-463). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-463
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-463) · 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.
1.464PG 78 78:437
ΣΑΛΟΥΣΤΙΩ. Διαφορὰν μὲν ἔχειν δοκεῖ κατ' ἐπιτήδευσιν ἀπὸ τῆς μοιχείας πορνεία. Καὶ μείζων ἡ μανία, ὁπότε τῇ ὑπὸ ζυγόν τις ἐπιλυττήσει. Ἐρευνωμένη δὲ καὶ καθ' ἑαυτὴν ἡ πορνεία, πολλάκις εὑρίσκεται μοιχεία, τῆς ἐπὶ τοῦ τέγους ἑταιριζομένης ὑπὸ ζυγὸν τελούσης ἔστιν ὅτε, ἀλλὰ καὶ χείρονά τισι συνέβη πορνομανέσι. Πολλάκις γὰρ ὁμοπατρίοις συνεφύρησαν νόθοις, καὶ ἄλλοι θυγατράσιν ἰδίαις πορνικῶς αὐτοῖς γεννηθείσαις. Καὶ γέγονεν αὐτοῖς ἡ φιλήδονος μέθη, βάραθρον Περσικῆς ἀπωλείας
SALOUSTIŌ. Diaphoran men echein dokei kat' epitēdeusin apo tēs moicheias porneia. Kai meizōn hē mania, hopote tę̄ hypo zygon tis epilyttēsei. Ereunōmenē de kai kath' heautēn hē porneia, pollakis heurisketai moicheia, tēs epi tou tegous hetairizomenēs hypo zygon telousēs estin hote, alla kai cheirona tisi synebē pornomanesi. Pollakis gar homopatriois synephyrēsan nothois, kai alloi thygatrasin idiais pornikōs autois gennētheisais. Kai gegonen autois hē philēdonos methē, barathron Persikēs apōleias
To Salustius. Sexual immorality seems to differ from adultery in practice, and the madness is greater when someone rages after a woman under the yoke. But sexual immorality, examined in itself, is often found to be adultery, since the woman who plays the prostitute on the roof is sometimes under the yoke; and worse things have happened to some mad for whores. For often they have mingled with bastard sisters by the same father, and others with their own daughters, born to them from prostitution. And their pleasure-loving drunkenness has become for them a pit of Persian ruin.
Notes and citation
Summary: Fornication with prostitutes often turns out to be adultery, or even unwitting incest with one's own illegitimate kin.
- "Under the yoke" means married. "Persian ruin" alludes to the incestuous marriages ascribed to the Persians in Greek writers.
Topics: Sexual morality, Marriage
Cite (SBL): Isidore of Pelusium, Ep. 1.464 (PG 78 78:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-464). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-464
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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.
1.465PG 78 78:437
ΖΩΣΙΜΟ, Εἰς τοσοῦτόν σε φασί τινες ἐληλακέναι γαστριμαργίας, ὡς τῆς διαίτης σου τὰ λείψανα, ἄλλης εἶναι τραπέζης ὀψώνια· καὶ ταῦτα κώμοις μερίζοντα τὴν ἐστίασιν. Ἐφ' οἷς θερμῶς μοι δακρύειν ἐπέρχεται, ὅτι πλαγίως πρὸς Θεὸν πορευόμενος, καὶ ἐναντίος τοῖς αὐτοῦ νόμοις φαινόμενος, ἕξεις αὐτὸν θυμῷ πλαγίῳ πρὸς σὲ πορευόμενον. Ωσπερ αἱ τῶν πηγῶν σήραγγες ἀπαντλούμεναι, δαψιλέστερον βρύουσιν, ὑπὲρ τὸ πρότερον μέτρον ἀναπηδῶσαι· καὶ μαστοὶ θηλαζόμενοι οὐκ ἐκλείπουσιν, ἕως πρὸς στερέμνιον τροφὴν ἀνδρωθῇ ὁ ὑποτίτθιος οὕτω καὶ πλοῦτος ἀντλούμενος, ἐλάττωσιν οὐχ ὑφίσταται. Οὐδὲ μαστὸς εὐποιίας ἐκτρέφων τοὺς διὰ Θεὸν νηπιάζοντας, κένωσιν ὑπομένει ἢ ἕνδειαν, μέχρις ἂν πρὸς τὴν ὄντως παραπέμψῃ τελείωσιν.
ZŌSIMO, Eis tosouton se phasi tines elēlakenai gastrimargias, hōs tēs diaitēs sou ta leipsana, allēs einai trapezēs opsōnia; kai tauta kōmois merizonta tēn estiasin. Eph' hois thermōs moi dakryein eperchetai, hoti plagiōs pros Theon poreuomenos, kai enantios tois autou nomois phainomenos, hexeis auton thymǭ plagiǭ pros se poreuomenon. Ōsper hai tōn pēgōn sēranges apantloumenai, dapsilesteron bryousin, hyper to proteron metron anapēdōsai; kai mastoi thēlazomenoi ouk ekleipousin, heōs pros steremnion trophēn andrōthę̄ ho hypotitthios houtō kai ploutos antloumenos, elattōsin ouch hyphistatai. Oude mastos eupoiias ektrephōn tous dia Theon nēpiazontas, kenōsin hypomenei ē hendeian, mechris an pros tēn ontōs parapempsę̄ teleiōsin.
To Zosimus. Some say you have gone so far in gluttony that the leftovers of your meal are delicacies for another table, and that you divide the feasting with revels. At this I am moved to weep hotly, because, walking crookedly toward God and showing yourself contrary to his laws, you will have him walking crookedly toward you in anger. [Letter 1.466] As the channels of springs, when drawn from, gush out more abundantly, leaping up beyond their former measure, and breasts that are suckled do not fail until the nursling grows up to solid food, so wealth too, when drawn on, suffers no diminution. Nor does the breast of beneficence, nourishing those who become infants for God's sake, suffer emptying or want, until it sends them on to true perfection.
Lev 26:28 (allusion, high confidence) · Prov 11:24 (allusion, medium confidence) · 2 Cor 9:10 (allusion, medium confidence)
Notes and citation
Summary: A glutton is warned that God will walk contrary to him; a second letter says wealth spent on the poor, like a spring or a nursing breast, is not diminished.
- Lev 26:27–28 (LXX "walk crookedly").
- Letter 1.466 begins at "As the channels of springs"; its heading was not recovered from the scan. Prov 11:24–25; 2 Cor 9:8–10.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR; word split by OCR): ἐναν τίος → ἐναντίος; ἐκλείπου - σιν → ἐκλείπουσιν.
Topics: Self-control in food and drink, Almsgiving and care for the poor, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.465 (PG 78 78:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-465). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-465
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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.
1.467PG 78 78:437
ΙΣΙΔΩΡΩ ΔΙΑΚΟΝΩ. Πάντα ἡ θεία καὶ ἀκήρατος φύσις τὰ τῶν τιμωριῶν ὑποδείγματα δικαίως ἐπαχθέντα τοῖς πταίσμασι πρὸς διόρθωσιν ἡμῶν ἀνάγραπτα ἔθετο, ἵνα τῷ φόβῳ τῆς ἴσης κολάσεως φύγωμεν τὴν κοινωνίαν τῆς πράξεως. Εἰ τοίνυν δεδίττεται τὰ ἐπιτίμια, φυλαχθῇ τὸ σέβας τοῖς δόγμασι.
ISIDŌRŌ DIAKONŌ. Panta hē theia kai akēratos physis ta tōn timōriōn hypodeigmata dikaiōs epachthenta tois ptaismasi pros diorthōsin hēmōn anagrapta etheto, hina tǭ phobǭ tēs isēs kolaseōs phygōmen tēn koinōnian tēs praxeōs. Ei toinyn dedittetai ta epitimia, phylachthę̄ to sebas tois dogmasi.
To Isidore the deacon. The divine and pure nature set down in writing all the examples of punishments justly brought on offenses for our correction, so that by fear of equal punishment we may flee sharing in the deed. If, then, the penalties frighten us, let reverence for the doctrines be kept.
1 Cor 10:11 (allusion, high confidence)
Notes and citation
Summary: Scripture records punishments so that fear may keep us from the same sins.
- 1 Cor 10:11.
Notes on the original text
- Digital text corrected (Latin letter in the OCR): τιμωΑριῶν → τιμωριῶν.
Topics: The last judgment, Scripture and canon
Cite (SBL): Isidore of Pelusium, Ep. 1.467 (PG 78 78:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-467). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-467
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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.
1.468PG 78 78:439
ΟΡΙΩΝΙ ΜΟΝΑΧΟ. Περὶ πολιτείας μοναχῶν. Οὐκ ἀρκεῖ πρὸς ἀρετὴν τὸ ἀσκεῖν, ἀλλὰ χρὴ καὶ μετριάζειν πρὸς τῷ ἀσκεῖν. Εἰ γὰρ ἀγῶνα πραότητος μετερχόμενοι, γνώμῃ τοῦτον ταραχώδει ἐγκόπτομεν, οὐδὲν ἕτερόν ἐστιν, ἢ θέλειν μὲν σωτηρίας τυχεῖν, μὴ θέλειν δὲ ποιεῖν τὰ πρὸς αὐτὴν συμβαλλόμενα.
ORIŌNI MONAChO. Peri politeias monachōn. Ouk arkei pros aretēn to askein, alla chrē kai metriazein pros tǭ askein. Ei gar agōna praotētos meterchomenoi, gnōmę̄ touton tarachōdei enkoptomen, ouden heteron estin, ē thelein men sōtērias tychein, mē thelein de poiein ta pros autēn symballomena.
To Orion the monk. [On the way of life of monks.] Ascetic practice is not enough for virtue; one must also be moderate in addition to practicing. For if, pursuing the contest of gentleness, we cut it short with a troubled mind, it is nothing other than wanting to obtain salvation but not wanting to do what contributes to it.
Notes and citation
Summary: Ascetic practice without gentleness and moderation does not lead to salvation.
Notes on the original text
- Digital text corrected (word split by OCR): ἐγκό πτομεν → ἐγκόπτομεν.
Topics: Asceticism, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.468 (PG 78 78:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-468). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-468
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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.
1.469PG 78 78:439
ΙΕΡΑΚΙ. Ποῖα λέγει ἀγαθὰ τῆς γῆς ὁ προφήτης. ᾿Αγαθὰ τῆς γῆς τὰ ἐνταῦθα λέγει καλὰ ἡ Γραφή, κατὰ μετουσίαν τῶν μελλόντων συνωνυμοῦντα· παιδαγωγοῦντος τὴν ἀσθένειαν ἡμῶν πανσόφως τοῦ Θεοῦ, καὶ διὰ τῶν αἰσθητῶν χειραγωγοῦντος πρὸς τὰ νοούμενα.
IERAKI. Poia legei agatha tēs gēs ho prophētēs. ᾿Agatha tēs gēs ta entautha legei kala hē Graphē, kata metousian tōn mellontōn synōnymounta; paidagōgountos tēn astheneian hēmōn pansophōs tou Theou, kai dia tōn aisthētōn cheiragōgountos pros ta nooumena.
To Hierax. [What the prophet means by the good things of the land.] Scripture calls the fine things here "good things of the land," sharing the name by participation in those to come; God most wisely educating our weakness and leading us by the hand through things of sense to things of the mind.
Isa 1:19 (allusion, high confidence)
Notes and citation
Summary: The "good things of the land" are earthly goods named after heavenly ones, to lead us from the visible to the spiritual.
- Isa 1:19.
Notes on the original text
- Digital text corrected (word split by OCR): παιδ αγωγοῦντος → παιδαγωγοῦντος.
Topics: Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 1.469 (PG 78 78:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-469). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-469
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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.
1.470PG 78 78:439
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Αὐτὸς μὲν ἐφύβριστον ἡγῇ πᾶσαν χειρόκμητον ἐργασίαν, βιωφελῆ τε ὑπάρχουσαν καὶ πρὸς τὸ ζῇν χρησιμεύουσαν. Ὁ Μιτυληναῖος δὲ Πιττακὸς, καίτοι βασιλεὺς ὢν, τὸν μύλωνα ηὐτούργει, καὶ ἐνεργῶς γυμναζόμενος, καὶ τὴν τροφὴν ἐργαζόμενος. Περὶ οἰκετῶν. Τοῖς οἰκέταις χρηστέον ὡς ἑαυτοῖς "Ανθρωποι γάρ εἰσι καθ' ἡμᾶς. Ἡ γὰρ πρόληψις, ἢ τύχη πολέμου, ἢ τυραννὶς ὅπλων, τούτους ἐποιήσατο κτήματα. Αλλ' οἱ πάντες ἕν ἐσμεν καὶ τῇ φύσει καὶ τῇ πίστει, καὶ τῇ μελλούσῃ κρίσει, "Οτι μείζονα τίσουσι δίκην τῶν πάλαι ἁμαρτησάντων οἱ μετὰ τὴν χάριν τὸν Θεὸν παροργίζοντες. νοι γνῶσιν, ἀπολογίαν ἕξουσιν, ὡς ταύτην νόμῳ μὴ Ὅτι οὔτε οἱ πρὸ νόμου τὴν τοῦ Θεοῦ παρωσάμεδιδαχθέντες, ὁ σοφὸς παιδεύει σε Παῦλος, τὰ ἀόρατα τοῦ Θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα εἰρηκὼς καθορᾶσθαι. Εἰ δὲ ἐκεῖνοι ἀσύγγνωστοι, τίνα ἕξουσι συγγνώμην, οἱ νῦν εἰς Θεὸν ἁμαρτάνοντες;
ThEODŌRŌ SChOLASTIKŌ. Autos men ephybriston hēgę̄ pasan cheirokmēton ergasian, biōphelē te hyparchousan kai pros to zę̄n chrēsimeuousan. Ho Mitylēnaios de Pittakos, kaitoi basileus ōn, ton mylōna ēutourgei, kai energōs gymnazomenos, kai tēn trophēn ergazomenos. Peri oiketōn. Tois oiketais chrēsteon hōs heautois "Anthrōpoi gar eisi kath' hēmas. Hē gar prolēpsis, ē tychē polemou, ē tyrannis hoplōn, toutous epoiēsato ktēmata. All' hoi pantes hen esmen kai tę̄ physei kai tę̄ pistei, kai tę̄ mellousę̄ krisei, "Oti meizona tisousi dikēn tōn palai hamartēsantōn hoi meta tēn charin ton Theon parorgizontes. noi gnōsin, apologian hexousin, hōs tautēn nomǭ mē Hoti oute hoi pro nomou tēn tou Theou parōsamedidachthentes, ho sophos paideuei se Paulos, ta aorata tou Theou apo ktiseōs kosmou tois poiēmasi nooumena eirēkōs kathorasthai. Ei de ekeinoi asyngnōstoi, tina hexousi syngnōmēn, hoi nyn eis Theon hamartanontes?
To Theodore the scholasticus. You think all manual work an insult, though it is beneficial for life and useful for living. Yet Pittacus of Mytilene, though a king, worked the mill himself, both exercising vigorously and earning his food. [Letter 1.471] [On servants.] Servants should be treated as ourselves; for they are men like us. Prejudice, or the fortune of war, or the tyranny of arms made them possessions. But we are all one, in nature, in faith, and in the judgment to come. [Letter 1.472] [That those who provoke God after grace will pay a greater penalty than those who sinned of old.] That not even those before the law who thrust aside the knowledge of God will have the defense that they were not taught it by law, the wise Paul teaches you, saying that the invisible things of God are seen from the creation of the world, understood through the things made. If they are without pardon, what pardon will those have who now sin against God?
Textual problem in this passage: see the notes.
Rom 1:20 (quotation, high confidence) · Gal 3:28 (allusion, medium confidence) · Eph 6:9 (allusion, medium confidence)
Notes and citation
Summary: Three letters: manual work is honorable, as the king Pittacus shows; slaves must be treated as equals in nature, faith and judgment; and those who sin after grace are less excusable than those before the law.
- Pittacus grinding at the mill is told by Plutarch, Banquet of the Seven Sages 157e, and Diogenes Laertius 1.81.
- The staging places Letters 1.471 and 1.472 within this passage, beginning at their bracketed titles; their headings were not recovered. A variant note in the title of 1.472 ("τοῖς οὖσι (ἱ. τίσουσι)") is corrected. The scan has displaced a line in 1.472 ("…νοι γνῶσιν, ἀπολογίαν ἕξουσιν, ὡς ταύτην νόμῳ μὴ"); translated in its evident order. Rom 1:20; Gal 3:28; Eph 6:9.
Notes on the original text
- Digital text corrected (OCR slip; variant-reading note in the title): τοῖς οὖσι (ἱ. τίσουσι) → τίσουσι; νοούμα εἰρηκὼς → νοούμενα εἰρηκὼς.
Extrabiblical texts: Plutarch, Sept. sap. conv. 157e (Plutarch; allusion)
Topics: Work and idleness, Slavery, The last judgment, Grace
Cite (SBL): Isidore of Pelusium, Ep. 1.470 (PG 78 78:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-470). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-470
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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.
1.473PG 78 78:441
ΠΑΛΛΑΔΙΟ ΔΙΑΚΟΝΩ. Εἰς τὸ, « Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς. › Εἰ ἑλαττώτεως τοῦ Υἱοῦ τοῦ Θεοῦ σημεῖον νομίζουσιν οἱ κακόσχολοι, τὸ τῷ εὐαγγελιστῇ περὶ αὐτοῦ εἰρημένον, «Δόξαν ὡς Μονογενοῦς παρὰ Πατρὸς, ἐλαττοῦσθαι καὶ τὸν Θεὸν εἰς ἀγαθότητα, νομιζέτωσαν, τοῦ Δαβὶδ λέγοντος, « Ὡς ἀγαθὸς τῷ Ἰσραὴλ ὁ Θεός; › Εἰ δὲ ἐνταῦθα κατὰ ἐπίτασιν τὸ, Ὡς ἀγαθὸς, εἴρηται, κἀκεῖσε τὸ, ὡς Μονογενοῦς, κατά βεβαίωσιν καὶ ὁμοίωσιν γέγραπται.
PALLADIO DIAKONŌ. Eis to, « Kai etheasametha tēn doxan autou, doxan hōs Monogenous. › Ei helattōteōs tou Huiou tou Theou sēmeion nomizousin hoi kakoscholoi, to tǭ euangelistę̄ peri autou eirēmenon, «Doxan hōs Monogenous para Patros, elattousthai kai ton Theon eis agathotēta, nomizetōsan, tou Dabid legontos, « Hōs agathos tǭ Israēl ho Theos? › Ei de entautha kata epitasin to, Hōs agathos, eirētai, kakeise to, hōs Monogenous, kata bebaiōsin kai homoiōsin gegraptai.
To Palladius the deacon. [On "And we beheld his glory, glory as of the Only-begotten."] If the mischievous think that what the evangelist said of the Son of God, "glory as of the Only-begotten from the Father," is a sign of the Son's inferiority, let them think God too is diminished in goodness, since David says, "How good is God to Israel!" But if there "how good" is said for intensity, here too "as of the Only-begotten" is written for confirmation and likeness.
John 1:14 (quotation, high confidence) · Ps 73:1 (72:1 LXX) (quotation, high confidence)
Notes and citation
Summary: "Glory as of the Only-begotten" does not imply inferiority; "as" confirms, as in "how good is God".
- John 1:14; Ps 73:1 (72:1 LXX, ὡς ἀγαθός). Isidore's argument turns on the Greek particle ὡς.
Notes on the original text
- Digital text corrected (word split by OCR): νομιζέ τωσαν → νομιζέτωσαν.
Topics: Trinity, Christology, Arianism
Cite (SBL): Isidore of Pelusium, Ep. 1.473 (PG 78 78:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-473). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-473
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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.
1.474PG 78 78:441
ΝΕΩΤΕΡΟΙΣ ΜΟΝΑΧΟΙΣ. Περὶ τύφου. Εἰ νομίμως ἀσκεῖτε, νηστεύοντες μὴ τυφοῦσθε· εἰ δὲ ἐπὶ τούτῳ αὐχεῖτε, μᾶλλον κρεωφαγεῖτε.
NEŌTEROIS MONAChOIS. Peri typhou. Ei nomimōs askeite, nēsteuontes mē typhousthe; ei de epi toutǭ aucheite, mallon kreōphageite.
To the younger monks. [On pride.] If you practice discipline lawfully, do not be puffed up when you fast; but if you boast of it, you would do better to eat meat.
Notes and citation
Summary: Fasting with pride is worse than eating meat.
Topics: Fasting, Humility and pride, Monastic life
Cite (SBL): Isidore of Pelusium, Ep. 1.474 (PG 78 78:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-474). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-474
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-474) · 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.
1.475PG 78 78:441
ΠΑΥΛΩ ΔΙΑΚΟΝΩ. Περὶ ἐλεημοσύνης. Σίμωνα τὸν ἀγαπητὸν ἡ σισύρα συνίστησι γυμνὸν, ἣν ἀμπέχεται. Καὶ ἐπειδὴ ἀπαίρει πρὸς Αἴγυπτον, σκεπάσματος δέεται. Ἐγὼ τοίνυν σοι τοῦτον συνιστῶ· ὁ δὲ νόμος τοῦ Βαπτιστοῦ, χιτῶνα παρὰ σοῦ ἀπαιτεῖ. • Ὁ ἔχων δύο χιτῶνας, μεταδότω τῷ μὴ ἔχοντι, λέγων. Εἰ δὲ χρὴ καὶ ἐναλλάξαι διὰ περισσείαν τὴν ἀπόφασιν, ὁ ἔχων δεκαδύο χιτῶνας, μεταδότω τῷ μὴ ἔχοντι ἕνα. ΑΘΑΝΑΣΙΟ ΠΡΕΣΒΥΤΕΡΩ. Περὶ πίστεως. Τὸ Πῶς, ἐπὶ Θεοῦ χώραν ἔχειν οὐ δύναται, οὗ καὶ μόνη ἡ βούλησις ἔργον ἐστὶ παράδοξον.
PAULŌ DIAKONŌ. Peri eleēmosynēs. Simōna ton agapēton hē sisyra synistēsi gymnon, hēn ampechetai. Kai epeidē apairei pros Aigypton, skepasmatos deetai. Egō toinyn soi touton synistō; ho de nomos tou Baptistou, chitōna para sou apaitei. • Ho echōn dyo chitōnas, metadotō tǭ mē echonti, legōn. Ei de chrē kai enallaxai dia perisseian tēn apophasin, ho echōn dekadyo chitōnas, metadotō tǭ mē echonti hena. AThANASIO PRESBYTERŌ. Peri pisteōs. To Pōs, epi Theou chōran echein ou dynatai, hou kai monē hē boulēsis ergon esti paradoxon.
To Paul the deacon. [On almsgiving.] The coarse blanket he wears commends the beloved Simon to you as naked. And since he is leaving for Egypt, he needs a covering. So I commend him to you; and the Baptist's law demands a tunic from you, saying, "Whoever has two tunics, let him share with one who has none." But if the sentence must be changed because of abundance: whoever has twelve tunics, let him share one with him who has none. [Letter 1.476] To Athanasius the presbyter. [On faith.] The question "How?" can have no place with God, whose mere will is a wonderful work.
Luke 3:11 (quotation, high confidence) · Ps 115:3 (echo, low confidence)
Notes and citation
Summary: Isidore asks a deacon to give a tunic to a poor traveler, as the Baptist commanded; a second letter says "how?" has no place where God's will is concerned.
- Luke 3:11.
- Letter 1.476 begins at "To Athanasius the presbyter"; the scan prints its numeral (ΥΟϚʹ, 476) and a footnote marker "(67΄)", both removed. Ps 115:3.
Notes on the original text
- Digital text corrected (footnote marker; letter numeral from the heading): Υος. – → ; (67΄) → .
Topics: Almsgiving and care for the poor, Faith, God
Cite (SBL): Isidore of Pelusium, Ep. 1.475 (PG 78 78:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-475). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-475
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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.
1.477PG 78 78:441
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Εἰς τὸ « Οἱ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται. ) Τὸ τῆς σαρκὸς ὄνομα, διχῶς παρὰ τῇ θείᾳ εἴρηται Γραφῇ· ποτὲ μὲν κατὰ τὴν φύσιν αὐτὴν, ποτὲ δὲ κατὰ τὸ φρόνημα καὶ · φθοράν. Καὶ τῆς μὲν ἀπόδειξις, « Τὸ πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθώς με θεωρεῖτε ἔχοντα· » τῶν δὲ, ὅτι « Σὰρξ καl αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται., Ὁ τοίνυν τὴν φθορὰν καὶ τὸ φρόνημα παιδαγωγῆσαι βουλόμενος, μαραίνει τὰ τῆς σαρκὸς ὑπεκκαύματα, καὶ ἀρέσκει Θεῷ ἔτι σαρκὶ συνεχόμενος, καὶ κληρονομεῖ τὴν αὐτοῦ βασιλείαν μετὰ σώματος ὡς ἀσώματος. Ὅτι ἐκ σπέρματος Δαβὶδ τὴν κατὰ σάρκα γένεσιν ἔσχεν ὁ Κύριος, καὶ Ματθαῖος καὶ Παῦλος καὶ Δαβίδ, οἱ θεσπέσιοι, σαφῶς ἀποφαίνονται· ὁ μὲν, γράφων, « Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ· · ὁ δὲ πρόδηλον, ὡς ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν τὸ κατὰ σάρκα· ὁ δὲ Δαβίδ, « "Απαξ ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαβὶδ ψεύσομαι, τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὁ θρόνος αὐτοῦ ὡς ἥλιος ἐναντίον μου· καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός · · τὴν μετὰ σαρκὸς διὰ τούτων σημαίνων τοῦ Κυρίου ἀνάληψιν ἐν οὐρανῷ, ἀἰδίου ἐσομένης, ὡς ἀδιαιρέτως λοιπὸν τῷ Θεῷ Λόγῳ ἡνωμένης.
EUTONIŌ DIAKONŌ. Eis to « Hoi en sarki ontes, Theǭ aresai ou dynantai. ) To tēs sarkos onoma, dichōs para tę̄ theią eirētai Graphę̄; pote men kata tēn physin autēn, pote de kata to phronēma kai ; phthoran. Kai tēs men apodeixis, « To pneuma sarka kai ostea ouk echei, kathōs me theōreite echonta; » tōn de, hoti « Sarx kal haima basileian Theou klēronomēsai ou dynatai., Ho toinyn tēn phthoran kai to phronēma paidagōgēsai boulomenos, marainei ta tēs sarkos hypekkaumata, kai areskei Theǭ eti sarki synechomenos, kai klēronomei tēn autou basileian meta sōmatos hōs asōmatos. Hoti ek spermatos Dabid tēn kata sarka genesin eschen ho Kyrios, kai Matthaios kai Paulos kai Dabid, hoi thespesioi, saphōs apophainontai; ho men, graphōn, « Biblos geneseōs Iēsou Christou huiou Dabid; ; ho de prodēlon, hōs ex Iouda anatetalken ho Kyrios hēmōn to kata sarka; ho de Dabid, « "Apax ōmosa en tǭ hagiǭ mou, ei tǭ Dabid pseusomai, to sperma autou eis ton aiōna menei, kai ho thronos autou hōs hēlios enantion mou; kai ho martys en ouranǭ pistos ; ; tēn meta sarkos dia toutōn sēmainōn tou Kyriou analēpsin en ouranǭ, aidiou esomenēs, hōs adiairetōs loipon tǭ Theǭ Logǭ hēnōmenēs.
To Eutonius the deacon. [On "Those who are in the flesh cannot please God."] The word "flesh" is used in divine Scripture in two ways: sometimes of nature itself, sometimes of the mind-set and corruption. Proof of the first: "A spirit does not have flesh and bones, as you see that I have"; of the second, that "flesh and blood cannot inherit the kingdom of God." So one who wishes to discipline the corruption and the mind-set withers the kindlings of the flesh, pleases God while still held in the flesh, and inherits his kingdom with the body as though bodiless. [Letter 1.478] That the Lord had his birth according to the flesh from the seed of David, the divine Matthew, Paul and David all clearly declare: the first writing, "The book of the genealogy of Jesus Christ, son of David"; the second, that it is evident that our Lord arose from Judah according to the flesh; and David, "Once I swore by my holiness, I will not lie to David: his seed shall remain forever, and his throne as the sun before me; and the witness in heaven is faithful"; signifying by these words the Lord's ascension with the flesh into heaven, which will be everlasting, since it is now united undividedly to God the Word.
Rom 8:8 (quotation, high confidence) · Luke 24:39 (quotation, high confidence) · 1 Cor 15:50 (quotation, high confidence) · Matt 1:1 (quotation, high confidence) · Heb 7:14 (allusion, high confidence) · Ps 89:35 (88:36 LXX) (quotation, high confidence) · Ps 89:37 (88:38 LXX) (quotation, high confidence)
Notes and citation
Summary: "Flesh" means either human nature or the fleshly mind, and only the latter excludes from God's kingdom; a second letter shows Christ's descent from David and his ascension with the flesh.
- Rom 8:8; Luke 24:39; 1 Cor 15:50.
- Letter 1.478 begins at "That the Lord had his birth …"; its heading was not recovered from the scan. Matt 1:1; Heb 7:14 (ascribed to Paul); Ps 89:35–37 (88:36–38 LXX).
Topics: Interpreting Scripture, Incarnation, Christology
Cite (SBL): Isidore of Pelusium, Ep. 1.477 (PG 78 78:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-477). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-477
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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.
1.479PG 78 78:443
ΚΥΡΗΚΙΩ. Ὥσπερ ὁ οἶνος ὑπερκορὴς ἐγχεόμενος, τοὺς τῆς αἰσθήσεως ἅπαντας καὶ πόρους καὶ αὐλοὺς καὶ μήνιγγας πληροῖ, καὶ τρέπει πρὸς ἄνοιαν τὴν διάνοιαν · οὕτω καὶ [ὁ] θυμὸς ἔξω τῆς οἰκείας τάξεως πηδῶν, μέθης ἔργον ἀποφαίνει τὸν νοῦν, μαινάδα τὴν φρένα ποιῶν, καὶ λύων παροινίᾳ τὴν τάξιν τῆς νήψεως. Αμφοτέρων τοιγαροῦν ἀποσχώμεθα, οὔτε ποτῷ οὔτε θυμῷ πολιορκοῦντες τοῦ νοὸς τὴν ἀκρόπολιν.
KYRĒKIŌ. Hōsper ho oinos hyperkorēs encheomenos, tous tēs aisthēseōs hapantas kai porous kai aulous kai mēningas plēroi, kai trepei pros anoian tēn dianoian ; houtō kai [ho] thymos exō tēs oikeias taxeōs pēdōn, methēs ergon apophainei ton noun, mainada tēn phrena poiōn, kai lyōn paroinią tēn taxin tēs nēpseōs. Amphoterōn toigaroun aposchōmetha, oute potǭ oute thymǭ poliorkountes tou noos tēn akropolin.
To Cyriacus. As wine poured in to excess fills all the passages, pipes and membranes of the senses and turns the mind to folly, so anger too, leaping outside its proper order, makes the mind the work of drunkenness, turning the reason into a maenad and dissolving the order of sobriety by drunken violence. Let us, then, abstain from both, besieging the citadel of the mind neither with drink nor with anger.
Notes and citation
Summary: Anger, like wine, intoxicates the mind; both must be avoided.
Topics: Anger and envy, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.479 (PG 78 78:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-479). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-479
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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.
1.480PG 78 78:443
ΚΑΝΔΙΔΙΑΝΩ. Τί σπεύδεις ἀδικεῖν, ὃν ἔδει μᾶλλον φιλεῖν, τὴν πάντων περὶ σοῦ γνώμην σοι φανερώσαντα Αἱ γὰρ διαφοραὶ πολλάκις διωρθώσαντο τοὺς ἀγχίνους τὰ πραχθέντα ὑβριστικῶς ἱαθῆναι παρασκευάσασαι. Εἰ τοίνυν ὕβριν ἡγῇ ἅπερ ἤκουσας, τῇ πράξει σαυτὸν ἀνύβριστον φύλαξον. Εἰ γὰρ τὰ ἔργα σου βελτιώσειας, καὶ [αἱ] λοιδορίαι οἰχήσονται.
KANDIDIANŌ. Ti speudeis adikein, hon edei mallon philein, tēn pantōn peri sou gnōmēn soi phanerōsanta Hai gar diaphorai pollakis diōrthōsanto tous anchinous ta prachthenta hybristikōs hiathēnai paraskeuasasai. Ei toinyn hybrin hēgę̄ haper ēkousas, tę̄ praxei sauton anybriston phylaxon. Ei gar ta erga sou beltiōseias, kai [hai] loidoriai oichēsontai.
To Candidianus. Why do you hasten to wrong the one you ought rather to love, who revealed to you everyone's opinion of you? For quarrels have often corrected the sharp-witted, by preparing them to be healed of what they did insolently. If, then, you consider what you heard an insult, keep yourself free from insult in your conduct. For if you improve your works, the reproaches [too] will disappear.
Notes and citation
Summary: One who resents being told others' opinion of him should amend his conduct, and the reproaches will cease.
Notes on the original text
- Digital text corrected (OCR slip): ΑΣ γὰρ → Αἱ γὰρ.
Topics: Humility and pride, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 1.480 (PG 78 78:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-480). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-480
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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.
1.481PG 78 78:443
ΙΕΡΩΝΙ. Εἴ σε τι ὤνησεν ἡ τῆς βίβλου ἀνάγνωσις, δεῖξον ἐπὶ τῆς πράξεως. Εἰ δὲ μένεις ἐφ᾽ ὧν ἐκείνη κατηγορεί, φαίνῃ καταγινώσκων αὐτῆς. Καὶ πάντως γράμματος, οὔτε βιβλίον αἰτοῦντι παράσχωμεν, εἰ μὴ καὶ τῆς προτέρας καρπὸν θεασώμεθα.
IERŌNI. Ei se ti ōnēsen hē tēs biblou anagnōsis, deixon epi tēs praxeōs. Ei de meneis eph᾽ hōn ekeinē katēgorei, phainę̄ kataginōskōn autēs. Kai pantōs grammatos, oute biblion aitounti paraschōmen, ei mē kai tēs proteras karpon theasōmetha.
To Hieron. If the reading of the book has profited you at all, show it in practice. But if you remain in what it accuses, you are seen to condemn it. And certainly [we will neither say anything to you by] letter, nor provide a book when you ask, unless we see the fruit of the former.
Notes and citation
Summary: Isidore will send no more books to one who has not profited from the last.
- The last sentence is incomplete here; the words "ἐπὶ τούτοις ἡμεῖς οὔτε φθεγξόμεθά τι πρὸς σὲ διὰ" ("we will say nothing to you about this by") are printed in the scan at the start of 1.482, and are translated here by sense in brackets.
Topics: Classical learning and education, The Christian life
Cite (SBL): Isidore of Pelusium, Ep. 1.481 (PG 78 78:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-481). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-481
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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.
1.482PG 78 78:443
ΗΣΑΙΑ. ἐπὶ τούτοις ἡμεῖς οὔτε φθεγξόμεθά τι πρὸς σὲ διὰ Τινές σε φασιν ἐπ' ἐρημίας ὀχλαγωγεῖν, καὶ ἐν μέσῳ δήμων όπλοφορεῖν, καὶ τῷ Δαβὶδ ἐοικέναι φαντάζεσθαι, αὐτὸ τοῦτο πᾶσιν ἐμμανῶς ἐγκαλοῦντα. Ἴσθι δὲ, σχέτλιε καὶ ἐμβρόντητε, ὅτι ὁ μέγας Δαβίδ οἰκονομίᾳ Θεοῦ σκεπαζόμενος, τὴν τοῦ Σαούλ ἐπιβουλὴν διεδίδρασκεν, εὐεργετῶν μὲν, ἀθετούμενος δὲ, καὶ ὡς τεῖχος τοῖς γειτονοῦσιν αὐτῷ καὶ φαινόμενος καὶ γινόμενος, ὡς οἱ παῖδες ἐμαρτύρουν τοῦ Νάβαλ. Σὺ δὲ οὐ μόνον τοῖς γείτοσι δυσμενὴς εἶ καὶ ἀπάνθρωπος, ἀλλὰ καὶ τοῖς πόῤῥω ἐπιβουλεύειν σπουδάζεις. Ὅρα οὖν μή [σε] τις θεήλατος διορθώσηται μάστιξ, εἰ μὴ μεταβάλοιο τῆς φαύλης καὶ κακίστης σου γνώμης.
ĒSAIA. epi toutois hēmeis oute phthenxometha ti pros se dia Tines se phasin ep' erēmias ochlagōgein, kai en mesǭ dēmōn oplophorein, kai tǭ Dabid eoikenai phantazesthai, auto touto pasin emmanōs enkalounta. Isthi de, schetlie kai embrontēte, hoti ho megas Dabid oikonomią Theou skepazomenos, tēn tou Saoul epiboulēn diedidrasken, euergetōn men, athetoumenos de, kai hōs teichos tois geitonousin autǭ kai phainomenos kai ginomenos, hōs hoi paides emartyroun tou Nabal. Sy de ou monon tois geitosi dysmenēs ei kai apanthrōpos, alla kai tois porrhō epibouleuein spoudazeis. Hora oun mē [se] tis theēlatos diorthōsētai mastix, ei mē metabaloio tēs phaulēs kai kakistēs sou gnōmēs.
To Isaiah. Some say that you gather mobs in the desert, carry arms among the people, and imagine you resemble David, while madly accusing everyone of this very thing. Know, wretched and thunderstruck man, that the great David, sheltered by God's providence, escaped Saul's plot, doing good but rejected, and both appearing and being a wall to his neighbors, as Nabal's servants testified. But you are not only hostile and inhuman to your neighbors, but are eager to plot against those far away too. See, then, lest some God-sent scourge correct [you], unless you change your base and most wicked mind.
1 Sam 22:2 (allusion, medium confidence) · 1 Sam 23:14 (allusion, medium confidence) · 1 Sam 25:16 (allusion, high confidence)
Notes and citation
Summary: A man who leads an armed band and compares himself to David is told that David protected his neighbors, while he preys on them.
- The first line in the scan ("ἐπὶ τούτοις ἡμεῖς οὔτε φθεγξόμεθά τι πρὸς σὲ διὰ") belongs to the end of 1.481 and is translated there. 1 Sam 22:1–2; 23:14; 25:15–16.
Topics: Killing and murder
Cite (SBL): Isidore of Pelusium, Ep. 1.482 (PG 78 78:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-482). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-482
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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.
1.483PG 78 78:445
ΣΥΝΕΣΙΩ. Περὶ Καππαδοκῶν. Πάλιν ὁ Καππαδόκης ἐπὶ στρατοπέδου, ὡς ἔγνωμεν, τὴν ἀρχὴν ἑαυτῷ τὴν ἀθλίαν μνηστεύεται, ἵνα δίδυμος ἡμῖν ἐπιστῇ Καππαδόκης, πρὸς τῇ ἐνοίκῳ μισανθρωπίᾳ καὶ τὴν κακὴν προσλαβών δυναστείαν. Εἰσὶ δὲ · μᾶλλον [οἱ] τὰ χρηστὰ ἐπαγγέλλοντες, ὅτι δὴ τῶν οἰκείων συμφυλετῶν ἄρξαι ἱμείρεται. Ἡ καὶ ὁ Θεὸς ἐπινεύσειεν, ὡς ἂν πρέποντα τροφεία τῇ τιτθῇ ἀποδῴη ἀνθ᾽ οὗ ἕσπασε γάλακτος, ἰὸν αὐτὴν ἀντιποτίζων, ὃν ἴσως σὺν τῷ γάλακτι ἔσπασε.
SYNESIŌ. Peri Kappadokōn. Palin ho Kappadokēs epi stratopedou, hōs egnōmen, tēn archēn heautǭ tēn athlian mnēsteuetai, hina didymos hēmin epistę̄ Kappadokēs, pros tę̄ enoikǭ misanthrōpią kai tēn kakēn proslabōn dynasteian. Eisi de ; mallon [hoi] ta chrēsta epangellontes, hoti dē tōn oikeiōn symphyletōn arxai himeiretai. Hē kai ho Theos epineuseien, hōs an preponta tropheia tę̄ titthę̄ apodǭē anth᾽ hou hespase galaktos, ion autēn antipotizōn, hon isōs syn tǭ galakti espase.
To Synesius. [On the Cappadocians.] Again the Cappadocian, as we have learned, is courting the wretched office for himself at the camp, so that a double Cappadocian may stand over us, adding wicked power to his native misanthropy. But there are rather some who announce good news, that he longs to rule his own fellow tribesmen. May God grant it, so that he may repay his nurse a fitting return for the milk he sucked, giving her to drink in return the poison which he perhaps sucked with the milk.
Notes and citation
Summary: Isidore hopes that the Cappadocian Gigantius, seeking office again, will be sent to govern his own people.
- The Cappadocian is Gigantius (cf. 1.486–1.487). The ethnic invective is the letter's own.
Notes on the original text
- Digital text corrected (OCR slip (article read as bracketed numeral)): [6] Θεὸς → ὁ Θεὸς.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.483 (PG 78 78:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-483). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-483
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-483) · 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.
1.484PG 78 78:445
ΣΕΛΕΥΚΩ. Ὁ φθορεὺς τῶν πολιτῶν ἡμῶν Καππαδόκης· νῦν ἐπὶ στρατοπέδου πάλιν ἑαυτῷ τὴν ἀρχὴν ἐκδικεῖ. Σὸν τοίνυν ἐστὶ τοῦ ἔχοντος παρὰ Θεοῦ τὴν ἰσχὺν, τοῦτο κωλύσαι, καὶ τῆς προτέρας αὐτὸν εὐθύνας εἰσπράξασθαι κακίας. Εἰς ἐκείνην δὲ λεκμῆσαι τὴν ἐνεγκοῦσαν αὐτὸν ἐσχατιὰν, ὡς ἂν μάθοιεν οἱ τοῦ ἀνδραπόδου ὁμόφυλοι ἐν αὐτοῖς τὴν πονηρίαν ἐντήκειν, καὶ μὴ πέραν τῆς [ἑαυτῶν] ἐξεμοῦντες, τὰς ὑγιαινούσας αἰσθήσεις καὶ χώρας τοῖς λοιμικοῖς τρόποις αὐτῶν διαφθείρειν.
SELEUKŌ. Ho phthoreus tōn politōn hēmōn Kappadokēs; nyn epi stratopedou palin heautǭ tēn archēn ekdikei. Son toinyn esti tou echontos para Theou tēn ischyn, touto kōlysai, kai tēs proteras auton euthynas eispraxasthai kakias. Eis ekeinēn de lekmēsai tēn enenkousan auton eschatian, hōs an mathoien hoi tou andrapodou homophyloi en autois tēn ponērian entēkein, kai mē peran tēs [heautōn] exemountes, tas hygiainousas aisthēseis kai chōras tois loimikois tropois autōn diaphtheirein.
To Seleucus. The Cappadocian, the corrupter of our citizens, is now again claiming office for himself at the camp. It is for you, who have strength from God, to prevent this, and to exact from him an account of his former wickedness; and to winnow him back to the remote country that bore him, so that the slave's fellow tribesmen may learn that the wickedness melts within them, and not vomit it out beyond [their own] land, corrupting healthy senses and countries with their pestilential ways.
Notes and citation
Summary: A powerful friend is asked to stop the Cappadocian Gigantius from regaining office and to send him home.
- Cf. 1.483. The invective is the letter's own.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.484 (PG 78 78:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-484). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-484
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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.
1.485PG 78 78:445
ΙΣΙΔΩΡΩ. Περὶ τῶν αὐτῶν. Καρχηδονίους νόμος κωλύει διέπειν ἀρχὴν, ἥτι τονας κακούς. Καππαδόκας δὲ τοὺς μεγάλους πονηροὺς, οὐκ εἴργει νόμος ἀρχῆς. Ἐπειδὴ τοίνυν καὶ βούλει πάντας εὐεργετεῖν, καὶ σύνδρομον ἔχεις τῇ βουλήσει τὴν δύναμιν, ἢ τὸν νόμον ἀντάλλαξον, μᾶλλον Καππαδόκας Καρχηδονίων κωλύων, ἢ σύναψον [καὶ] τούτους ἐκείνοις. Εἰ δὲ, ὡς εἰκὸς, χρήμασι τὰς ἀρχὰς ἐξωνοῦνται, ἂς καὶ βάρβαρός τις ὠνούμενος, οὐ κωλύεται μόνον, εἰ τὰ χρήματα διδῷ, ἀλλὰ κἂν οὕτως ἀρχέτωσαν μόνων τῶν Καππαδοκῶν, ἀξίων ὄντων ταῖς οἰκείαις δεδέσθαι κατήναις.
ISIDŌRŌ. Peri tōn autōn. Karchēdonious nomos kōlyei diepein archēn, hēti tonas kakous. Kappadokas de tous megalous ponērous, ouk eirgei nomos archēs. Epeidē toinyn kai boulei pantas euergetein, kai syndromon echeis tę̄ boulēsei tēn dynamin, ē ton nomon antallaxon, mallon Kappadokas Karchēdoniōn kōlyōn, ē synapson [kai] toutous ekeinois. Ei de, hōs eikos, chrēmasi tas archas exōnountai, as kai barbaros tis ōnoumenos, ou kōlyetai monon, ei ta chrēmata didǭ, alla kan houtōs archetōsan monōn tōn Kappadokōn, axiōn ontōn tais oikeiais dedesthai katēnais.
To Isidore. [On the same.] A law forbids Carthaginians to govern, as wicked; but no law bars the Cappadocians, the great villains, from office. Since, then, you wish to benefit everyone and have power to match your will, either change the law, forbidding Cappadocians rather than Carthaginians, or join these [too] to those. But if, as is likely, they buy offices with money, which even a barbarian buying is not prevented from doing, if he pays, then at least let them rule only the Cappadocians, who deserve to be bound by their own chains.
Notes and citation
Summary: Isidore suggests sarcastically that Cappadocians be barred from office, or at least allowed to govern only their own country.
- The clause about Carthaginians ("ἥτι τονας κακούς") is garbled in the scan; translated by sense. Whether such a law existed is uncertain. The invective is the letter's own.
Notes on the original text
- Digital text corrected (Latin look-alike letters in the OCR; word split by OCR): ὠνού· μενος → ὠνούμενος; zäν → κἂν.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.485 (PG 78 78:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-485). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-485
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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.
1.486PG 78 78:447
ΦΛΩΡΕΝΤΙΩ. Περὶ αὐτοῦ. Ἔχεις αὐτόθι Γιγάντιον, δέσποτα, οἰόμενον λεληθέναι τὰ πρότερα, καὶ αὖθις περιθήσειν ἑαυτῷ τὴν ἀρχὴν βουλευόμενον. Ἐπειδὴ τοίνυν πολλῶν τὰ ἐνταῦθα δεινῶν ἐν πείρᾳ κατέστησεν, ἐφ' οἷς τῆς ὑμετέρας δεῖται εἰς διόρθωσιν καθαρότητος, μακρῶν δὲ λόγων εἰς γνῶσιν τῶν κατ' αὐτὸν οὐ χρήζετε, ὡς πολλαῖς φροντίσι κυκλούμενοι. Καππαδόκης ἐστὶν, ἦρξεν ὡς Καππαδόκης. Καππαδόκου παρ' ὑμῖν μηδὲν πλέον ἐχέτω.
PhLŌRENTIŌ. Peri autou. Echeis autothi Gigantion, despota, oiomenon lelēthenai ta protera, kai authis perithēsein heautǭ tēn archēn bouleuomenon. Epeidē toinyn pollōn ta entautha deinōn en peirą katestēsen, eph' hois tēs hymeteras deitai eis diorthōsin katharotētos, makrōn de logōn eis gnōsin tōn kat' auton ou chrēzete, hōs pollais phrontisi kykloumenoi. Kappadokēs estin, ērxen hōs Kappadokēs. Kappadokou par' hymin mēden pleon echetō.
To Florentius. [On the same.] You have there, master, Gigantius, who thinks his former deeds have escaped notice and plans to put on office again. Since he has made many here experience terrible things, for which your purity is needed for correction, and you need no long words to learn about him, being surrounded by many cares: he is a Cappadocian; he governed like a Cappadocian. Let the Cappadocian get nothing more from you.
Notes and citation
Summary: An official is urged not to give Gigantius office again.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.486 (PG 78 78:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-486). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-486
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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.
1.487PG 78 78:447
ΑΡΧΟΝΤΙΩ. Περὶ αὐτοῦ. Ὁ δυσσεβής Γιγάντιος, ὁ εὐπρόσωπον συκοφαντίαν ἐνθεὶς κατὰ τῶν ἀθλίων γεωργῶν, τελῶν καὶ φόρων τινῶν κλοπὴν, καὶ τὴν Αὐγούστου βαρύνας ἀπογραφὴν, καίτοι βαρυτάτην αὐτοῖς ὑπάρχουσαν· πάλαι πείσας προσχεῖν αὐτῷ ὡς ἀληθεύοντι τὸν κρατοῦντα, καὶ συμφορῶν αἴτιος γεγονὼς τοῖς κωμήταις, εἰς Θράκην ἥκει αὖθις, τὴν ἀρχὴν περιθέσθαι ζητῶν. Οἶσθα δὲ ὅσους εἰς φυγὴν ἐσκέδασεν ἀπογράφων, ὅσοι τῆς πατρώας ἐλευθερίας, τὸ σκαπάνην κρατεῖν, καὶ σμινύην ἡλλάξαντο. Καὶ φρόντισον, μὴ λάβηται πάλιν ἡγεμονίας, καὶ πάντας ἐργάσηται Καππαδόκας, οἷς ὁ βίος οὐκ ἄλλοθεν ἢ ἐκ δουλείας καὶ γεηπονίας συνίσταται.
ARChONTIŌ. Peri autou. Ho dyssebēs Gigantios, ho euprosōpon sykophantian entheis kata tōn athliōn geōrgōn, telōn kai phorōn tinōn klopēn, kai tēn Augoustou barynas apographēn, kaitoi barytatēn autois hyparchousan; palai peisas proschein autǭ hōs alētheuonti ton kratounta, kai symphorōn aitios gegonōs tois kōmētais, eis Thrakēn hēkei authis, tēn archēn perithesthai zētōn. Oistha de hosous eis phygēn eskedasen apographōn, hosoi tēs patrōas eleutherias, to skapanēn kratein, kai sminyēn hēllaxanto. Kai phrontison, mē labētai palin hēgemonias, kai pantas ergasētai Kappadokas, hois ho bios ouk allothen ē ek douleias kai geēponias synistatai.
To Archontius. [On the same.] The impious Gigantius, who brought a plausible slander against the wretched farmers of theft of certain dues and taxes, and made the Augustal census heavier, though it was already very heavy for them, long ago persuaded the ruler to heed him as speaking the truth, and became the cause of disasters to the villagers; now he has come to Thrace again, seeking to put on office. You know how many he scattered in flight when taking the census, how many exchanged their ancestral freedom for holding the spade and mattock. Take care that he does not get command again and make everyone a Cappadocian, whose life consists of nothing other than slavery and tilling the soil.
Notes and citation
Summary: Gigantius, who ruined the farmers with slander and a harsh census, is seeking office again and must be stopped.
- The "Augustal census" was the tax assessment of the prefect of Egypt (praefectus Augustalis).
Notes on the original text
- Digital text corrected (word split by OCR): περι θέσθαι → περιθέσθαι; ἐργά· σηται → ἐργάσηται.
Topics: Rulers and the state, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.487 (PG 78 78:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-487). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-487
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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.
1.488PG 78 78:447
ΘΕΟΔΩΡΩ ΣΧΟΛΑΣΤΙΚΩ. Πρὸς μαθητευομένους. ῎Απας καὶ φυτουργὸς καὶ γηπόνος ἐλπίδι κρείττονι ἀνέχεται τῶν πόνων ὑφαιρουμένης τοὺς κόποῦς τῆς τῶν καρπῶν προσδοκίας. Οὕτως ἡμεῖς κατηχοῦντες κεκμήκαμεν. Δείξον αὐτὸς τὴν γεωργίαν
ThEODŌRŌ SChOLASTIKŌ. Pros mathēteuomenous. ᾿Apas kai phytourgos kai gēponos elpidi kreittoni anechetai tōn ponōn hyphairoumenēs tous kopous tēs tōn karpōn prosdokias. Houtōs hēmeis katēchountes kekmēkamen. Deixon autos tēn geōrgian
To Theodore the scholasticus. [To learners.] Every planter and farmer endures his toils with better hope, the expectation of the fruits lifting the labors. So we too have toiled in instructing you. Show yourself the harvest …
1 Cor 9:10 (allusion, medium confidence)
Notes and citation
Summary: As farmers labor in hope of fruit, so teachers expect fruit from their pupils.
- The letter breaks off in the scan. 2 Tim 2:6; 1 Cor 9:10.
Topics: Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 1.488 (PG 78 78:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-488). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-488
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-1-488) · 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.
1.489PG 78 78:447
ΡΟΥΦΙΝΩ, ΕΠΑΡΧΩ ΠΡΑΙΤΩΡΙΩΝ. Περὶ αὐτοῦ. Αἰγυπτίους μὲν δι᾽ ἀπήνειαν νόμος εἴργει ἀρχῆς, Καππαδόκας δὲ τοὺς χείρους ἐκείνων, οὐκ ἔτι. Ἐπειδὴ τοίνυν ἡμεῖς μὲν ἄρχοντι Καππαδόκη χρησάμενοι, πολλὴν πεῖραν τοῦ διαβόλου ἔθνους ἐσχήκαμεν, ὑμεῖς δὲ τὴν βασιλέως γνώμην πρὸς ὁ βούλεσθα ἔχετε, ἑνώσατε Αἰγυπτίοις καὶ τούτους, μήποτε καὶ ἄλλης ἄρξῃ χώρας Καππαδόκης, εἰ μὴ μόνης τῆς οἰκείας, ὡς πρέπει ὑπ' ἀλλήλων αὐτοὺς τὴν πάτριον ποτίζεσθαι πικρίαν.
ROUPhINŌ, EPARChŌ PRAITŌRIŌN. Peri autou. Aigyptious men di᾽ apēneian nomos eirgei archēs, Kappadokas de tous cheirous ekeinōn, ouk eti. Epeidē toinyn hēmeis men archonti Kappadokē chrēsamenoi, pollēn peiran tou diabolou ethnous eschēkamen, hymeis de tēn basileōs gnōmēn pros ho boulestha echete, henōsate Aigyptiois kai toutous, mēpote kai allēs arxę̄ chōras Kappadokēs, ei mē monēs tēs oikeias, hōs prepei hyp' allēlōn autous tēn patrion potizesthai pikrian.
To Rufinus, prefect of the praetorians. [On the same.] A law bars Egyptians from office for their harshness, but no longer the Cappadocians, who are worse than they. Since, then, having experienced a Cappadocian governor, we have had much trial of the slanderous nation, and you have the emperor's mind disposed to what you wish, join these to the Egyptians, so that no Cappadocian may govern any other country but his own, as it is fitting that they should give one another their ancestral bitterness to drink.
Notes and citation
Summary: Isidore asks the praetorian prefect to bar Cappadocians from governing anywhere but their own country.
- The law barring natives of a province from governing it is probably meant; Isidore's account is sarcastic. The invective is the letter's own. On Rufinus cf. 1.178.
Topics: Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.489 (PG 78 78:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-489). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-489
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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.
1.490PG 78 78:449
ΚΑΤΙΛΛΙΑΝΩ. Ἐκοινώνησας μὲν καὶ αὐτὸς, ὦ ἱερὰ κεφαλὴ, τοῦ Καππαδόκου λοιμοῦ, ἡνίκα ᾤκεις τὴν πόλιν· καὶ οὐκ ἔλαθες τοὺς ματαίους καὶ φρικτοὺς τοῦ ἀκαθάρτου στόματος ὅρκους, μετὰ μελιχροῦ καὶ συχνοῦ, Προσκυνῶ σε· τὰς πρὸς ἕκαστον ἰδίᾳ κατὰ πάντων καταλαλιὰς, τὰς δυστρόπους καὶ ἱεροσύλους λῃστείας, τὴν νέαν ἀπογραφὴν, τὴν κατὰ Θεοῦ καὶ πτωχῶν ἐπικερδή σπουδὴν, τὰς τῶν συνοικεσίων ἐπιβουλὰς, τὰς τῶν μνημάτων διορυγὰς, τὰ δεσμὰ οἷς καθείρχθη, τὰς ἀμοιβαίους εἰρκτὰς, ἃς ἐπὶ στρατόπεδον ἑλκόμενος ᾤκησε, τὴν ἐκεῖσε βάσανόν τε καὶ γύμνωσιν, ἣν παρὰ Θεοῦ ὑπέμεινε πρὸς διόρθωσιν. ᾿Αλλ' ἐπειδὴ πάντων ἐκείνων ἐπιλαθόμενος, πάλιν ἄρξαι ἱμείρεται, ὡς μανθάνομεν, μὴ ἐνδώσεις, κωλύων ὅση σοι δύναμίς ἐστι. Σαυτῷ τε γὰρ καὶ πόλει καὶ αὐτῷ ἐκείνῳ χαριῇ· σαυτῷ τὴν δόξαν, τῇ πόλει τὴν ἡσυχίαν, ἐκείνῳ τὸ μὴ πολλὰ ἁμαρτεῖν, καὶ πλείονα πάλιν παθεῖν
KATILLIANŌ. Ekoinōnēsas men kai autos, ō hiera kephalē, tou Kappadokou loimou, hēnika ǭkeis tēn polin; kai ouk elathes tous mataious kai phriktous tou akathartou stomatos horkous, meta melichrou kai sychnou, Proskynō se; tas pros hekaston idią kata pantōn katalalias, tas dystropous kai hierosylous lę̄steias, tēn nean apographēn, tēn kata Theou kai ptōchōn epikerdē spoudēn, tas tōn synoikesiōn epiboulas, tas tōn mnēmatōn diorygas, ta desma hois katheirchthē, tas amoibaious eirktas, has epi stratopedon helkomenos ǭkēse, tēn ekeise basanon te kai gymnōsin, hēn para Theou hypemeine pros diorthōsin. ᾿All' epeidē pantōn ekeinōn epilathomenos, palin arxai himeiretai, hōs manthanomen, mē endōseis, kōlyōn hosē soi dynamis esti. Sautǭ te gar kai polei kai autǭ ekeinǭ charię̄; sautǭ tēn doxan, tę̄ polei tēn hēsychian, ekeinǭ to mē polla hamartein, kai pleiona palin pathein
To Catillianus. You too, holy head, shared in the Cappadocian plague when you lived in the city; and you did not miss the vain and dreadful oaths of the unclean mouth, with the honeyed and frequent "I salute you"; the slanders to each one privately against all; the perverse and sacrilegious robberies; the new census; the greedy zeal against God and the poor; the plots against marriages; the digging up of tombs; the bonds in which he was shut up; the successive prisons he lived in when dragged to the camp; the torture and stripping there, which he suffered from God for his correction. But since, forgetting all that, he longs to govern again, as we learn, do not give in, but prevent it as far as you can. You will do a favor to yourself, the city and him: to yourself glory, to the city quiet, to him not sinning much and suffering more again.
Notes and citation
Summary: Isidore recounts Gigantius's crimes and punishments and asks a cleric to prevent his return to office.
- "Holy head" suggests the addressee was a cleric.
Notes on the original text
- Digital text corrected (end-of-line hyphen left in the OCR; word split by OCR): και ταλαλιὰς → καταλαλιὰς; δύ- - ναμίς → δύναμίς.
Topics: Rulers and the state, Lying and truthfulness
Cite (SBL): Isidore of Pelusium, Ep. 1.490 (PG 78 78:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-490). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-490
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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.
1.491PG 78 78:449
ΕΥΤΟΝΙΩ ΔΙΑΚΟΝΩ. Περὶ τοῦ ἐπιτεθέντος τῷ σταυρῷ τοῦ Δεσπότου τίτλου. Ἡ τῆς σανίδος γραφή, ἣν Πιλᾶτος πρὸ τῆς Κυριακῆς ἔπηξε κεφαλῆς, τὴν τοῦ Κυρίου ἐπλήρου φωνὴν, « Ἐπειδὰν ὑψωθῶ, λέγοντος, πάντας ἑλκύσω πρὸς ἐμαυτόν.» Ἐδήλου τοίνυν ἡ ἐκεῖθεν ἀνάγνωσις, οὐχ ὑπὲρ Ἰουδαίας μόνης, ἀλλὰ καὶ · πάσης Ἕλληνος καὶ βαρβάρου γεγενῆσθαι τὸ σωτήριον πάθος.
EUTONIŌ DIAKONŌ. Peri tou epitethentos tǭ staurǭ tou Despotou titlou. Hē tēs sanidos graphē, hēn Pilatos pro tēs Kyriakēs epēxe kephalēs, tēn tou Kyriou eplērou phōnēn, « Epeidan hypsōthō, legontos, pantas helkysō pros emauton.» Edēlou toinyn hē ekeithen anagnōsis, ouch hyper Ioudaias monēs, alla kai ; pasēs Hellēnos kai barbarou gegenēsthai to sōtērion pathos.
To Eutonius the deacon. [On the title placed on the Master's cross.] The writing on the board that Pilate fixed above the Lord's head fulfilled the Lord's word: "When I am lifted up, I will draw all to myself." Its reading there showed that the saving passion took place not for Judea alone but for every Greek and barbarian.
John 19:19 (allusion, high confidence) · John 19:20 (allusion, high confidence) · John 12:32 (quotation, high confidence)
Notes and citation
Summary: The trilingual title on the cross showed that the passion was for all peoples.
- John 19:19–20; 12:32.
Topics: Passion and death of Christ, Mission and the spread of the gospel
Cite (SBL): Isidore of Pelusium, Ep. 1.491 (PG 78 78:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-491). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-491
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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.
1.492PG 78 78:449
ΕΥΣΕΒΙΟ ΕΠΙΣΚΟΠΩ. Ἴσθι, θαυμάσιε, ὡς ἡ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος, οὐκ ἐκ τῶν ἀλλοτρίων μόνον δωρεῶν, ὧν αὐτὸς τοὺς πτωχοὺς ἀποστερεῖς, ἀλλὰ καὶ ἐκ τῶν οἰκείων, ὧν ἑκουσίως τὴν μετάδοσιν ποιεῖσθαι χρεωστεῖς.
EUSEBIO EPISKOPŌ. Isthi, thaumasie, hōs hē krisis aneleos tǭ mē poiēsanti eleos, ouk ek tōn allotriōn monon dōreōn, hōn autos tous ptōchous apostereis, alla kai ek tōn oikeiōn, hōn hekousiōs tēn metadosin poieisthai chreōsteis.
To Eusebius the bishop. Know, admirable man, that judgment is without mercy to one who has shown no mercy, not only from others' gifts, of which you yourself rob the poor, but also from your own, which you are bound to share willingly.
Jas 2:13 (quotation, high confidence)
Notes and citation
Summary: A bishop who robs the poor and does not give is warned of merciless judgment.
- Jas 2:13.
Topics: Almsgiving and care for the poor, The last judgment, Church office
Cite (SBL): Isidore of Pelusium, Ep. 1.492 (PG 78 78:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-492). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-492
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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.
1.493PG 78 78:449
ΚΥΡΗΝΙΩ. • Τί ὑπερηφανεύεται γῆ καὶ σποδός; · τί νεανιεύεται φθορά; τί μέγα φρονεῖ καὶ ὑπεραίρεται σκιά; Τί σε φυσᾷ ὄνειρος ἀρχῆς; Πῶς οὐχ ὁρᾷς τοὺς καταλύοντας αἰσχρῶς; Πῶς οὐ ζηλοῖς τοὺς διατρέψαντας χρηστῶς; ᾿Αλλὰ βραχυτελῆ ἡγεμονίαν, ὡς ἀτελεύτητον νομίζεις ἐξουσίαν, ἐφ᾽ ἡ ὁ τοῦ χρόνου σε κύκλος θεραπεύσει στρεφόμενος, πρὸς τέλος ὠθῶν τὴν ἀρχὴν σου, καὶ τέλος ἐπιτιθεὶς τῷ βρασμῷ σου.
KYRĒNIŌ. • Ti hyperēphaneuetai gē kai spodos? ; ti neanieuetai phthora? ti mega phronei kai hyperairetai skia? Ti se physą oneiros archēs? Pōs ouch horąs tous katalyontas aischrōs? Pōs ou zēlois tous diatrepsantas chrēstōs? ᾿Alla brachytelē hēgemonian, hōs ateleutēton nomizeis exousian, eph᾽ hē ho tou chronou se kyklos therapeusei strephomenos, pros telos ōthōn tēn archēn sou, kai telos epititheis tǭ brasmǭ sou.
To Cyrenius. "Why is earth and ashes proud?" Why does corruption play the youth? Why does a shadow think great things and exalt itself? Why does a dream of office puff you up? How do you not see those who end shamefully? How do you not emulate those who have conducted themselves well? But you think a short-lived command an endless power, for which the turning cycle of time will cure you, pushing your office to its end and putting an end to your agitation.
Notes and citation
Summary: A proud governor is reminded that he is dust and his office brief.
- Sir 10:9. A footnote marker ("(77-78)") is removed.
Notes on the original text
- Digital text corrected (footnote marker): (77-78) → .
Extrabiblical texts: Sir 10:9 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Humility and pride, Rulers and the state
Cite (SBL): Isidore of Pelusium, Ep. 1.493 (PG 78 78:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-493). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-493
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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.
1.494PG 78 78:451
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Τῶν πράξεων. Περὶ πυρίνων γλωσσῶν. Ὃν τρόπον τὰ τοῦ νόμου προοίμια φόβου ἐδεῖτο, πρὸς φυλακὴν τῶν ἐντολῶν ἐπιστρέφοντος τοὺς ἀκούοντας, καὶ ἐκ μέσου τοῦ πυρὸς ὁ Θεὸς ἐχρημάτιζεν · οὕτω καὶ μετὰ τὴν τοῦ Δεσπότου καὶ Σωτῆρος ἡμῶν ἀνάστασιν, ἐν πυρὶ τὸ Πνεῦμα τὸ ἅγιον τοῖς ἀποστόλοις ἐδίδοτο, βιαίας πνοῆς προηγουμένης, ἵνα εἷς Θεὸς ἐν ἀμφοτέραις ταῖς Διαθήκαις γνωσθῇ, εἰ καὶ πολὺ τῆς δευτέρας τὸ πρὸς τὴν προτέραν διάφορον. Ἡ μὲν γὰρ τυπικοῖς ἐχρῆτο προστάγμασιν, ἡ δὲ τοῖς ἀληθέσιν ἔλαμψε πράγμασί τε καὶ δόγμασιν. ΣΥΝΟΔΙΩ. Περὶ οἴνου καὶ μέθης. Οἶνος εὐφραίνει καρδίαν ἀνθρώπου, ὁ μετρίως πινόμενος πρὸς τὴν χρείαν τοῦ σώματος· ὁ δὲ ταύτης ἐπέκεινα, ἄσωτος καὶ ὑβριστὴς καὶ ἀκόλαστος κέκληται. ᾿Ακόλαστον γὰρ οἶνος, καὶ ὑβριστικὸν μέθη. Καὶ, « Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, » φησὶν ἡ θεία Γραφή. Καὶ αὐτὴ δὲ ἡ φύσις όχλουμένη τῇ ἀμετρίᾳ, διδάσκαλος γίνεται εὐεξίας.
TIMOThEŌ ANAGNŌSTĒ. Tōn praxeōn. Peri pyrinōn glōssōn. Hon tropon ta tou nomou prooimia phobou edeito, pros phylakēn tōn entolōn epistrephontos tous akouontas, kai ek mesou tou pyros ho Theos echrēmatizen ; houtō kai meta tēn tou Despotou kai Sōtēros hēmōn anastasin, en pyri to Pneuma to hagion tois apostolois edidoto, biaias pnoēs proēgoumenēs, hina heis Theos en amphoterais tais Diathēkais gnōsthę̄, ei kai poly tēs deuteras to pros tēn proteran diaphoron. Hē men gar typikois echrēto prostagmasin, hē de tois alēthesin elampse pragmasi te kai dogmasin. SYNODIŌ. Peri oinou kai methēs. Oinos euphrainei kardian anthrōpou, ho metriōs pinomenos pros tēn chreian tou sōmatos; ho de tautēs epekeina, asōtos kai hybristēs kai akolastos keklētai. ᾿Akolaston gar oinos, kai hybristikon methē. Kai, « Mē methyskesthe oinǭ, en hǭ estin asōtia, » phēsin hē theia Graphē. Kai autē de hē physis ochloumenē tę̄ ametrią, didaskalos ginetai euexias.
To Timothy the reader. [From the Acts. On the tongues of fire.] As the beginnings of the law needed fear, turning the hearers to keeping the commandments, and God spoke from the midst of the fire, so too after the resurrection of our Master and Savior the Holy Spirit was given to the apostles in fire, a violent wind going before, so that one God might be known in both Testaments, even if the second differs greatly from the first. For the one used typical commands; the other shone with true realities and doctrines. [Another letter] To Synodius. [On wine and drunkenness.] "Wine gladdens the heart of man" when drunk moderately for the body's need; but what goes beyond that is called dissolute, insolent and licentious. For "wine is a licentious thing, and drunkenness insolent." And divine Scripture says, "Do not get drunk with wine, in which is dissipation." And nature itself, troubled by excess, becomes a teacher of good health.
Acts 2:3 (allusion, high confidence) · Acts 2:2 (allusion, high confidence) · Deut 4:12 (allusion, high confidence) · Ps 104:15 (103:15 LXX) (quotation, high confidence) · Prov 20:1 (quotation, high confidence) · Eph 5:18 (quotation, high confidence)
Notes and citation
Summary: The fire at Pentecost, like the fire at Sinai, shows one God in both Testaments; a second letter says wine in moderation gladdens, but excess is dissipation.
- Acts 2:2–3; Deut 4:12; 5:4.
- A further letter begins at "To Synodius"; the scan prints a numeral (ΥϞΕʹ, 495) that does not fit the staged sequence, removed; its number is uncertain. Ps 104:15 (103:15 LXX); Prov 20:1 (LXX); Eph 5:18.
Notes on the original text
- Digital text corrected (letter numeral from the heading; word split by OCR): Υ.Ε΄. – → ; κέ κληται → κέκληται.
Topics: The Holy Spirit, Scripture and canon, Self-control in food and drink
Cite (SBL): Isidore of Pelusium, Ep. 1.494 (PG 78 78:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-494). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-494
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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.
1.495PG 78 78:451
ΚΩΝΣΤΑΝΤΙΩ. Οὐκ ἔστιν, ὦ τᾶν, οὐκ ἔστιν ὁ ζῆλός σου κατ᾿ ἐπί γνωσιν, οὔτε, ὡς φὴς, τῷ Κυρίῳ ἐκ τῶν αὐτοῦ νόμων ἀμύνεις, τῆς Ἐκκλησίας τινὰς ἐξελαύνων. Ὁ μὲν γάρ τοὺς θεοκαπήλους ἀπήλαυνε, τοὺς ἐμπόριον τὸ ἀνάκτορον δείξαντας. Σὺ δὲ τοὺς τὸ Θεῖον εὐσεβῶς πρεσβεύοντας διώκεις ἐμμανῶς, σύγχυσίν τινα καὶ ἀνάκρασιν, καὶ τροπὴν τὴν εἰς σάρκα τοῦ Θεοῦ Λόγου κατηχῶν, ἢ ἀλλοιῶν τὴν θείαν φύσιν εἰς σάρκα καὶ ὀστέα, ἢ τὴν ἀλήθειαν τῆς σαρκὸς ἀθετῶν. Οὐ τοίνυν τὸν Κύριον μιμῇ, ἀλλὰ τὸν στρατηγὸν τοῦ ἱεροῦ, τοὺς ἀποστόλους διώκοντα, καὶ κηρύσσειν τὴν εὐσέβειαν κωλύοντα. Εἰς τὸ, « Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦν
KŌNSTANTIŌ. Ouk estin, ō tan, ouk estin ho zēlos sou kat᾿ epi gnōsin, oute, hōs phēs, tǭ Kyriǭ ek tōn autou nomōn amyneis, tēs Ekklēsias tinas exelaunōn. Ho men gar tous theokapēlous apēlaune, tous emporion to anaktoron deixantas. Sy de tous to Theion eusebōs presbeuontas diōkeis emmanōs, synchysin tina kai anakrasin, kai tropēn tēn eis sarka tou Theou Logou katēchōn, ē alloiōn tēn theian physin eis sarka kai ostea, ē tēn alētheian tēs sarkos athetōn. Ou toinyn ton Kyrion mimę̄, alla ton stratēgon tou hierou, tous apostolous diōkonta, kai kēryssein tēn eusebeian kōlyonta. Eis to, « Lithon hon apedokimasan hoi oikodomoun
To Constantius. Your zeal, sir, is not, it is not according to knowledge; nor, as you say, are you defending the Lord from his own laws by driving some out of the church. For he drove out the God-peddlers, who had made the sanctuary a market; but you madly persecute those who honor the Divine piously, teaching a certain confusion, mixture and change of God the Word into flesh, either altering the divine nature into flesh and bones or denying the reality of the flesh. You do not, then, imitate the Lord, but the captain of the temple, who persecuted the apostles and prevented them from preaching godliness. [Letter 1.496] [On "The stone which the builders rejected …"]
Rom 10:2 (allusion, high confidence) · John 2:15 (allusion, high confidence) · Acts 4:1 (allusion, high confidence) · Acts 5:26 (allusion, medium confidence) · Ps 118:22 (117:22 LXX) (quotation, high confidence)
Notes and citation
Summary: A zealot who expels the orthodox while teaching a confusion of the Word with flesh imitates not Christ cleansing the temple but the captain of the temple who persecuted the apostles.
- Rom 10:2; John 2:15–16; Acts 4:1–3; 5:24–26.
- The title of a further letter (probably 1.496, which the staging places here) stands at the end of this passage; the rest of the title and its text appear in the scan after the heading of 1.497.
Topics: Christological controversies, Christology, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.495 (PG 78 78:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-495). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-495
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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.
1.497PG 78 78:451
ΚΥΡΙΛΛΩ. τες.» Ὃν τρόπον δύο σύνδεσμος τοίχων γωνιαῖός τις εὑρίσκεται λίθος, πρὸς ἀδιαίρετον ἕνωσιν, ἑκατέρους : συνδέων· οὕτω τοὺς δύο τῆς οἰκουμένης λαοὺς ἡ τοῦ Δεσπότου ἡμῶν ἔνσαρκος οἰκονομία συνάψασα καὶ εἰς ἓν σῶμα, καὶ [ἓν] πνεῦμα συναρμολογήσασα, εἰς κεφαλὴν γωνίας ἐγένετο, ἀσάλευτον τὴν ἕνωσιν τῇ ἑαυτῆς μεσιτείᾳ φυλάξασα.
KYRILLŌ. tes.» Hon tropon dyo syndesmos toichōn gōniaios tis heurisketai lithos, pros adiaireton henōsin, hekaterous : syndeōn; houtō tous dyo tēs oikoumenēs laous hē tou Despotou hēmōn ensarkos oikonomia synapsasa kai eis hen sōma, kai [hen] pneuma synarmologēsasa, eis kephalēn gōnias egeneto, asaleuton tēn henōsin tę̄ heautēs mesiteią phylaxasa.
To Cyril. [… the builders rejected."] As a cornerstone is found to be the bond of two walls, binding both into undivided union, so the incarnate dispensation of our Master, joining the two peoples of the world and fitting them together into one body and [one] spirit, became the head of the corner, keeping the union unshaken by its own mediation.
Ps 118:22 (117:22 LXX) (allusion, high confidence) · Eph 2:14 (allusion, high confidence) · Eph 2:20 (allusion, high confidence) · Eph 4:4 (allusion, medium confidence)
Notes and citation
Summary: Christ is the cornerstone who joins the two peoples, Jews and Gentiles, into one body.
- The text begins with the end of the title printed at the end of 1.495; this text may belong to that letter (1.496), and the heading "To Cyril" to a letter whose text is lost; uncertain. Ps 118:22 (117:22 LXX); Eph 2:14–22.
Notes on the original text
- Digital text corrected (OCR slip): συναρμολογήοασα → συναρμολογήσασα.
Topics: The church, The church and Israel, Christology
Cite (SBL): Isidore of Pelusium, Ep. 1.497 (PG 78 78:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-497). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-497
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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.
1.498PG 78 78:453
ΘΕΩΝΙ. Πρὸς μοναχὸν καλλωπιζόμενον. Τὴν Ἑλισσαίου εὐτέλειαν ζήλου, ὑπερώῳ καὶ λύχνῳ ἀρκούμενος· ἅπερ τὴν ὑψηλὴν καὶ πεφωτισμένην τοῦ ἀνδρὸς ἡνίσσετο πρᾶξιν· ἀλλὰ μὴ μεγάλαις οἰκοδομαῖς ὡς Φαραὼ προστηκόμενος καὶ προστήκων αὐταῖς τοὺς μονάζοντας, τὴν ἀληθῆ ἐργασίαν κατάλυς.
ThEŌNI. Pros monachon kallōpizomenon. Tēn Helissaiou euteleian zēlou, hyperōǭ kai lychnǭ arkoumenos; haper tēn hypsēlēn kai pephōtismenēn tou andros hēnisseto praxin; alla mē megalais oikodomais hōs Pharaō prostēkomenos kai prostēkōn autais tous monazontas, tēn alēthē ergasian katalys.
To Theon. [To a monk who adorns himself.] Emulate Elisha's simplicity, content with an upper room and a lamp, which hinted at the man's lofty and enlightened conduct; and not, like Pharaoh, wearing yourself out on great buildings and wearing out the monks on them, destroy the true work.
2 Kgs 4:10 (allusion, high confidence) · Exod 1:11 (allusion, medium confidence)
Notes and citation
Summary: A monk who builds lavishly is told to imitate Elisha's simple upper room rather than Pharaoh's building projects.
- 2 Kgs 4:10; Exod 1:11.
Notes on the original text
- Digital text corrected (stray letter from the OCR): Η Τὴν → Τὴν.
Topics: Monastic life, Wealth and poverty
Cite (SBL): Isidore of Pelusium, Ep. 1.498 (PG 78 78:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-498). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-498
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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.
1.499PG 78 78:453
ΑΡΧΙΑ. Κατὰ Μακεδονιανῶν, ἤτοι Πνευματομάχων. Εἰ τὴν ὑπόσχεσιν ἐπλήρωσε τὴν οἰκείαν ὁ Κύριος, οὐ μετὰ πολλὰς ἡμέρας τῆς ἑαυτοῦ ἀναλήψεως, τὴν ἐξ ὕψους δύναμιν περιζώσας τοὺς θιασώτας, καὶ ὁ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν ἡμᾶς ἐκ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου, ματαία [ἡ] τοῦ Σατανᾶ Μοντανοῦ κακόνοια, πρὸς τοσαύτην ἀλήθειαν ἀβλεπτήσαντος, καὶ μεῖζόν τι τῆς τελειώσεως ταύτης τοῖς πεισθεῖσιν αὐτῷ προσγενήσεσθαι μυθοποιήσαντος.
ARChIA. Kata Makedonianōn, ētoi Pneumatomachōn. Ei tēn hyposchesin eplērōse tēn oikeian ho Kyrios, ou meta pollas hēmeras tēs heautou analēpseōs, tēn ex hypsous dynamin perizōsas tous thiasōtas, kai ho nomos tou pneumatos tēs zōēs en Christǭ Iēsou ēleutherōsen hēmas ek tou nomou tēs hamartias kai tou thanatou, mataia [hē] tou Satana Montanou kakonoia, pros tosautēn alētheian ableptēsantos, kai meizon ti tēs teleiōseōs tautēs tois peistheisin autǭ prosgenēsesthai mythopoiēsantos.
To Archias. [Against the Macedonians, or Pneumatomachi.] If the Lord fulfilled his own promise not many days after his ascension, girding his companions with power from on high, and "the law of the Spirit of life in Christ Jesus has set us free from the law of sin and death," vain is the malice of Montanus, Satan's man, who was blind to so great a truth and fabled that something greater than this perfection would come to those who believed him.
Acts 1:5 (allusion, high confidence) · Luke 24:49 (allusion, high confidence) · Rom 8:2 (quotation, high confidence)
Notes and citation
Summary: Since Christ sent the Spirit at Pentecost as promised, Montanus's claim of a greater coming of the Spirit is vain.
- Acts 1:5; Luke 24:49; Rom 8:2.
Topics: The Holy Spirit, Montanism, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.499 (PG 78 78:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-499). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-499
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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.
1.500PG 78 78:453
ΤΩ ΑΥΤΩ. Κατὰ Μακεδονιανῶν, ἤτοι Πνευματομάχων. Τὸ θεῖον καὶ προσκυνούμενον Πνεῦμα δεκάτῃ τῆς ἀναλήψεως, πεντηκοστῇ δὲ τῆς ἀναστάσεως ἡμέρᾳ ἐπὶ τοὺς ἱεροὺς μαθητὰς κατεφοίτησεν, ὡς ὁ Κύριος ἐπηγγείλατο, οὐ μετὰ πολλὰς ἡμέρας τοῦτο ποιήσειν τῷ καιρῷ τῆς εἰς οὐρανοὺς ἀνόδου ὑποσχόμενος. Καὶ Λουκᾶς ἔγραψε πληρωθὲν ὁ θεσπέσιος, ὅπερ πολλοῖς ὕστερον χρόνοις ὁ δυσσεβής [μή] γεγενῆσθαι Μοντανὸς διεψεύσατο, καὶ τὸν Κύριον διαβάλλων οὐκ ἀληθεύοντα, καὶ τοὺς μαθητὰς ψευσθέντας τῆς ὑποσχέσεως, ἄλλους δέ τινας ἀντ᾽ ἐκείνων τὴν ἐπαγγελίαν κομισαμένους ἀδίκως, εἴπερ ἄλλων ἐν τοῖς κινδύνοις ἀθλησάντων, ἕτεροι τῶν ἐπάθλων ἀπέλαυσαν. Ποίῳ δὲ πνεύματι ἐνήργουν τὰ θαύματα, ἢ τὰ ἔθνη ἐπαίδευον τὴν εὐσέβειαν;
TŌ AUTŌ. Kata Makedonianōn, ētoi Pneumatomachōn. To theion kai proskynoumenon Pneuma dekatę̄ tēs analēpseōs, pentēkostę̄ de tēs anastaseōs hēmerą epi tous hierous mathētas katephoitēsen, hōs ho Kyrios epēngeilato, ou meta pollas hēmeras touto poiēsein tǭ kairǭ tēs eis ouranous anodou hyposchomenos. Kai Loukas egrapse plērōthen ho thespesios, hoper pollois hysteron chronois ho dyssebēs [mē] gegenēsthai Montanos diepseusato, kai ton Kyrion diaballōn ouk alētheuonta, kai tous mathētas pseusthentas tēs hyposcheseōs, allous de tinas ant᾽ ekeinōn tēn epangelian komisamenous adikōs, eiper allōn en tois kindynois athlēsantōn, heteroi tōn epathlōn apelausan. Poiǭ de pneumati enērgoun ta thaumata, ē ta ethnē epaideuon tēn eusebeian?
To the same. [Against the Macedonians, or Pneumatomachi.] The divine and adored Spirit came down upon the holy disciples on the tenth day after the ascension and the fiftieth after the resurrection, as the Lord had promised, undertaking at the time of his ascent into heaven to do this not many days later. And the divine Luke wrote that it was fulfilled, which the impious Montanus, many years later, falsely said had [not] happened, slandering the Lord as untruthful and the disciples as cheated of the promise, and others in their place as having received the promise unjustly; if so, others contended in the dangers and others enjoyed the prizes. And by what spirit did they work the miracles, or teach the nations godliness?
Acts 1:5 (allusion, high confidence) · Acts 2:1 (allusion, high confidence) · Acts 2:4 (allusion, high confidence)
Notes and citation
Summary: The Spirit came at Pentecost as Christ promised; Montanus's denial makes Christ a liar and leaves the apostles' miracles unexplained.
- Acts 1:5; 2:1–4.
Topics: The Holy Spirit, Montanism, Heresy
Cite (SBL): Isidore of Pelusium, Ep. 1.500 (PG 78 78:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-500). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/1-500
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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.
Chapter 2
2.1PG 78 78:455
ΘΕΟΓΝΩΣΤΩ ΠΡΕΣΒΥΤΕΡΩ Ἱερουσαλήμ. Τί ἐστι τὸ, « Ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Οἱ τὸν διδασκάλοις πρέποντα βίον μεταδιώκοντες ὑφηγηταὶ, μὴ μόνον μέμψεως κρείττους [ἑαυτοὺς διατηρείτωσαν, ἀλλὰ καὶ θείοις πλεονεκτήμασι πλουτείτωσαν. Τὸ μὲν γὰρ καὶ τῶν τυχόντων ἐστὶ, τὸ δὲ τῶν ἄκρων εἰς ἀρετὴν, [οἷ] κἂν μηδὲν φθέγξοιντο τρανοτέρᾳ φωνῆς ἡσυχίᾳ τοὺς φοιτητὰς παιδεύουσιν, οὐ τὰς ἀκοὰς αὐτῶν τέρποντες, ἀλλὰ τὰς ψυχὰς φωτίζοντες. Οἱ γὰρ λόγων πλέον μηδὲν προσεἶναι τῷ διδασκάλῳ νομίζοντες, καὶ τὰς ἀκοὰς ἐνοχλοῦσι, [καὶ γέλωτα ὀφλισκάνουσιν ·] οἱ δὲ τοῖς ἔργοις ἀστράπτοντες, [κἂν σιγὴν ἀσκήσωσι, τὰς τῶν · θεωμένων παιδεύουσι ψυχάς.] Καὶ τοῦτ᾽ ἔστιν ἄρα ὅπερ ἐπεζήτησας μαθεῖν, « Ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Ἱερουσαλήμ. » Πολλοὶ [μὲν] γὰρ οἱ διὰ λόγων ἐνοχλοῦντες, ὀλίγοι δὲ οἱ διὰ τῶν ἔργων παιδεύοντες, οἷς καὶ τὸ ἱερᾶσθαι μάλιστα προσήκει.
ThEOGNŌSTŌ PRESBYTERŌ Hierousalēm. Ti esti to, « Hiereis, lalēsate eis tēn kardian Hoi ton didaskalois preponta bion metadiōkontes hyphēgētai, mē monon mempseōs kreittous [heautous diatēreitōsan, alla kai theiois pleonektēmasi plouteitōsan. To men gar kai tōn tychontōn esti, to de tōn akrōn eis aretēn, [hoi] kan mēden phthenxointo tranoterą phōnēs hēsychią tous phoitētas paideuousin, ou tas akoas autōn terpontes, alla tas psychas phōtizontes. Hoi gar logōn pleon mēden proseinai tǭ didaskalǭ nomizontes, kai tas akoas enochlousi, [kai gelōta ophliskanousin ;] hoi de tois ergois astraptontes, [kan sigēn askēsōsi, tas tōn ; theōmenōn paideuousi psychas.] Kai tout᾽ estin ara hoper epezētēsas mathein, « Hiereis, lalēsate eis tēn kardian Hierousalēm. » Polloi [men] gar hoi dia logōn enochlountes, oligoi de hoi dia tōn ergōn paideuontes, hois kai to hierasthai malista prosēkei.
To Theognostus the presbyter. [What is meant by "Priests, speak to the heart of Jerusalem."] Those guides who pursue the life that befits teachers should not only keep themselves above reproach but also be rich in divine excellences. The first is within reach even of ordinary people; the second belongs to those at the summit of virtue, who, even if they utter nothing, teach their pupils by a silence clearer than a voice, not delighting their ears but enlightening their souls. For those who think that a teacher needs nothing more than words both weary the ears and earn ridicule; but those who flash with deeds, even if they practise silence, teach the souls of those who watch them. And this, then, is what you sought to learn: "Priests, speak to the heart of Jerusalem." For many trouble people with words, but few teach by deeds; and the priesthood belongs above all to these.
Isa 40:2 (quotation, high confidence)
Notes and citation
Summary: Isa 40:2 means that priests should teach above all by their lives, not by words alone.
- Isa 40:2 LXX. In the scan the last word of the title, "Jerusalem", stands before the title; translated in its place.
Notes on the original text
- Digital text corrected (word split by OCR): λό γων → λόγων.
Topics: Church office, Interpreting Scripture
Cite (SBL): Isidore of Pelusium, Ep. 2.1 (PG 78 78:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-1
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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.
2.2PG 78 78:455
ΕΥΣΤΑΘΙΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ πάλαι εἶχεν ἡ τῶν ἀνθρώπων φύσις τὰ εἰς καλοκαγαθίαν σπέρματα (διὸ καὶ τινὲς μὲν γεωργήσαντες αὐτὰ, διέλαμψαν, τινὲς δὲ νεκρώσαντες, δίκην ἔδοσαν), νῦν ὅτε ἐπὶ τὸ κρεῖττον διεκοσμήθη, καὶ μυρίοις χαρίσμασιν ἐστέφθη, καὶ εὐήνιος πρὸς ἀρετὴν γέγονεν, οὐχ ἡγῇ κἀκεῖνα μεμενηκέναι ἐν αὐτῇ ἀκέραια, δεῖσθαι δὲ τῶν αὐτοῖς χρησομένων; Οὐ γὰρ δήπουθεν ἡνίκα τὴν ἄλλην εὐημερίαν προσείληφε, τηνικαῦτα τῶν ἔμπροσθεν καλῶν δεῖ νομίζειν αὐτὴν ἐστερῆσθαι. Μᾶλλον γὰρ εἰκὸς ὑπὸ τῆς παρούσης χάριτος κἀκεῖνα δοθῆναι πρότερον ἀπόντα, ἢ πρότερον ὑπάρχοντα νῦν ἀνῃρῆσθαι. Ἀλλὰ ταυτὸν οἶμαι τοὺς πολλοὺς πεπονθέναι τοῖς ῥᾳθύμοις ναυκλήροις, οϊ, παρὸν ἀπολαύειν δεξιοῦ πνεύματος, ἐν τοῖς λιμέσι παραμένοντες, καὶ ἐν καπηλείοις καλινδούμενοι ἐγκαλοῖεν τῇ ὥρᾳ, ὡς οὐ δεόντως χορηγησάσῃ τὰ πνεύματα. Πρὸς οὓς δικαίως ἄν τις εἴποι, Αργότατοι πλωτήρων, ἡ μὲν ἐφύλαττε τὸν αὐτῆς θεσμὸν, ὑμεῖς δὲ οὐκ ἐχρήσασθε τοῖς καιροῖς. Ἔστι δὲ τῆς μὲν θείας προνοίας ἐπικουρῆσαι τοῖς πλέουσι· τὰ δὲ ἔργα παρ' ἑαυτοῦ τις ἀπαιτείτω. Καὶ ἡμεῖς τοίνυν δεδόσθαι παρὰ τῆς θείας δεξιᾶς εἰδότες τῇ φύσει τὴν περὶ τὴν ἀρετὴν ῥοπὴν, συνενέγκωμεν τοὺς πόνους · οὕτως γὰρ αἴσιον ἔψεται τὸ τέλος.
EUSTAThIO PRESBYTERŌ. Ei palai eichen hē tōn anthrōpōn physis ta eis kalokagathian spermata (dio kai tines men geōrgēsantes auta, dielampsan, tines de nekrōsantes, dikēn edosan), nyn hote epi to kreitton diekosmēthē, kai myriois charismasin estephthē, kai euēnios pros aretēn gegonen, ouch hēgę̄ kakeina memenēkenai en autę̄ akeraia, deisthai de tōn autois chrēsomenōn? Ou gar dēpouthen hēnika tēn allēn euēmerian proseilēphe, tēnikauta tōn emprosthen kalōn dei nomizein autēn esterēsthai. Mallon gar eikos hypo tēs parousēs charitos kakeina dothēnai proteron aponta, ē proteron hyparchonta nyn anę̄rēsthai. Alla tauton oimai tous pollous peponthenai tois rhąthymois nauklērois, oï, paron apolauein dexiou pneumatos, en tois limesi paramenontes, kai en kapēleiois kalindoumenoi enkaloien tę̄ hōrą, hōs ou deontōs chorēgēsasę̄ ta pneumata. Pros hous dikaiōs an tis eipoi, Argotatoi plōtērōn, hē men ephylatte ton autēs thesmon, hymeis de ouk echrēsasthe tois kairois. Esti de tēs men theias pronoias epikourēsai tois pleousi; ta de erga par' heautou tis apaiteitō. Kai hēmeis toinyn dedosthai para tēs theias dexias eidotes tę̄ physei tēn peri tēn aretēn rhopēn, synenenkōmen tous ponous ; houtōs gar aision epsetai to telos.
To Eustathius the presbyter. If human nature of old had the seeds of goodness (which is why some, cultivating them, shone, while others, killing them, paid the penalty), now that it has been reordered for the better, crowned with countless gifts, and made easy to guide toward virtue, do you not think that those seeds also have remained in it intact, needing only people to use them? Surely one must not think that when it received the rest of its prosperity it was then deprived of its former goods. It is more likely that by the present grace even what was formerly absent was given, than that what formerly existed has now been taken away. But I think that most people suffer the same thing as lazy ship-masters who, when they could enjoy a favourable wind, stay in harbour and wallow in taverns, and then blame the season for not supplying the winds as it should. To them one might justly say: "Laziest of sailors, the season kept its own law; it is you who did not use the opportunity." It belongs to divine providence to help those who sail; but the work each must demand of himself. So we too, knowing that the inclination toward virtue has been given to our nature by the divine right hand, let us contribute our labours; for so a happy end will follow.
Notes and citation
Summary: Grace has not removed the natural seeds of virtue; people must use them, as sailors must use a good wind.
Cite (SBL): Isidore of Pelusium, Ep. 2.2 (PG 78 78:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-2
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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.
2.3PG 78 78:457
ΤΙΜΟΘΕΩ ΑΝΑΓΝΩΣΤΗ. Πῶς ἡ σοφία ἐκέρασε τὸν ἑαυτῆς κρατῆρα. Κρατῆρα λόγων, ἡ τοῦ Θεοῦ σοφία, ὦ φιλομαθέστατε, τὰς θείας ἐκέρασε Γραφὰς, κρατῆρα, οὐ μέλιτος, οὐ γάλακτος, οὐκ οἶνου, ἀλλὰ παιδείας καὶ φιλοσοφίας πεπληρωμένον, καὶ θείοις χαρίσμασιν ἐστεμμένον, ὅστις τοὺς χρωμένους εἰς ἀρετὴν καὶ εὐσέβειαν προτρέπει, τῶν μὲν ἐπιγείων ἀμελεῖν παρασκευάζων, τῶν δὲ οὐρανίων εἴσω χωρεῖν· κρατῆρα, οὐ μεθόδους περιέχοντα, οὐδὲ σοφίσματα, οὐδὲ φυσιολογίας ἀτόμους καὶ ἀπείρους ἀλλ᾽ ἔργα ἀνδρῶν ὀνομαστοτάτων καὶ ἐνδοξοτάτων, οἷς ὅμοια καὶ πράττων καὶ λέγων, ἀρετῆς κόσμον ἕξεις. ᾿Αλλ᾽ οὐδὲ τῶν πταισάντων τοὺς βίους καὶ τὰς τιμωρίας ἀπεσιώπησεν· ὅπως μαθὼν, τὰ μὲν καλὰ ἔχοις, εἰ θέλοις, ζηλοῦν· τὰ δὲ φαῦλα, φεύγειν. Ὅσον μὲν οὖν χρήσιμον εἰς τὴν καθ' ἡμᾶς φιλοσοφίαν ἐκ τῆς ἔξωθεν παιδεύσεως, ὥσπερ ἡ μέλιττα, δρεψάμενος (πολλὰ γὰρ, εἰ χρὴ τἀληθῆ λέγειν, ἀρετῆς ἕνεκεν πεφιλοσοφήκασι), τὸ λοιπὸν ἅπαν χαίρειν ἔα· μάλιστα ὁρῶν αὐτοὺς κατ᾿ ἀλλήλων διαπρύσιον κεκινηκότας πόλεμον. Αριστοτέλης μὲν γὰρ ἐπανέστη Πλάτωνι · οἱ Στωϊκοὶ δὲ πρὸς τοῦτον ἐφράξαντο, Τοῖς δὲ θείοις χρησμοῖς διὰ βίου δίδου σαυτόν. Οὕτω γὰρ καὶ ἐξ ἐκείνων καὶ ἐκ τούτων ὠφελούμενος, μέγα καὶ σαυτῷ καὶ πᾶσιν ἔσῃ χρῆμα. Ἐπειδὴ δὲ βούλει [ γνῶναι ] τί ἐστιν, « Ἐκέρασεν ἡ σοφία τὸν ἑαυτῆς οἶνον, • καὶ δι᾽ ἣν αἰτίαν, οὐκ ἄκρατον αὐτὸν προὔθηκε, μάνθανε δι᾿ ὀλίγων πολλά· Τὰ θεῖα καὶ ὑπερφυῆ παιδεύματα, λόγοις καὶ παραδείγμασι σωματικοῖς ἐκέρασεν. Οὐ γὰρ οἷόν τε ἦν ἡμᾶς ἄλλως νοῆσαι. Τὴν γοῦν ἕνωσιν τῶν θείων νοημάτων καὶ τῶν ἐπιγείων λόγων, πρᾶσιν οὐκ ἀπεικότως ἐκάλεσε.
TIMOThEŌ ANAGNŌSTĒ. Pōs hē sophia ekerase ton heautēs kratēra. Kratēra logōn, hē tou Theou sophia, ō philomathestate, tas theias ekerase Graphas, kratēra, ou melitos, ou galaktos, ouk oinou, alla paideias kai philosophias peplērōmenon, kai theiois charismasin estemmenon, hostis tous chrōmenous eis aretēn kai eusebeian protrepei, tōn men epigeiōn amelein paraskeuazōn, tōn de ouraniōn eisō chōrein; kratēra, ou methodous periechonta, oude sophismata, oude physiologias atomous kai apeirous all᾽ erga andrōn onomastotatōn kai endoxotatōn, hois homoia kai prattōn kai legōn, aretēs kosmon hexeis. ᾿All᾽ oude tōn ptaisantōn tous bious kai tas timōrias apesiōpēsen; hopōs mathōn, ta men kala echois, ei thelois, zēloun; ta de phaula, pheugein. Hoson men oun chrēsimon eis tēn kath' hēmas philosophian ek tēs exōthen paideuseōs, hōsper hē melitta, drepsamenos (polla gar, ei chrē talēthē legein, aretēs heneken pephilosophēkasi), to loipon hapan chairein ea; malista horōn autous kat᾿ allēlōn diaprysion kekinēkotas polemon. Aristotelēs men gar epanestē Platōni ; hoi Stōïkoi de pros touton ephraxanto, Tois de theiois chrēsmois dia biou didou sauton. Houtō gar kai ex ekeinōn kai ek toutōn ōpheloumenos, mega kai sautǭ kai pasin esę̄ chrēma. Epeidē de boulei [ gnōnai ] ti estin, « Ekerasen hē sophia ton heautēs oinon, • kai di᾽ hēn aitian, ouk akraton auton prouthēke, manthane di᾿ oligōn polla; Ta theia kai hyperphyē paideumata, logois kai paradeigmasi sōmatikois ekerasen. Ou gar hoion te ēn hēmas allōs noēsai. Tēn goun henōsin tōn theiōn noēmatōn kai tōn epigeiōn logōn, prasin ouk apeikotōs ekalese.
To Timothy the reader. [How Wisdom mixed her own bowl.] The Wisdom of God, most studious friend, mixed the divine Scriptures as a bowl of words: a bowl not of honey, nor of milk, nor of wine, but filled with instruction and philosophy and crowned with divine gifts, which urges those who use it toward virtue and piety, preparing them to neglect earthly things and to enter within the heavenly; a bowl that contains not methods, nor sophisms, nor speculations about nature, about atoms and infinite worlds, but the deeds of the most renowned and glorious men, by doing and saying things like theirs you will have the adornment of virtue. Yet it did not pass over in silence the lives and punishments of those who fell, so that, having learned, you might, if you will, imitate the good and flee the bad. As for outside learning, then, gather like the bee whatever is useful for our philosophy (for many of them, to tell the truth, have pursued philosophy for virtue's sake), and bid all the rest farewell, especially as you see that they have stirred up a resounding war against one another: Aristotle rose up against Plato, and the Stoics fortified themselves against him. But give yourself throughout your life to the divine oracles. For so, benefiting both from those and from these, you will be of great worth to yourself and to all. And since you wish to know what is meant by "Wisdom mixed her own wine," and for what reason she did not set it out unmixed, learn much in few words. She mixed the divine and supernatural teachings with words and bodily examples, for we could not otherwise have understood them. Fittingly, then, Scripture called the union of divine thoughts with earthly words a mixing.
Prov 9:2 (quotation, high confidence)
Notes and citation
Summary: Scripture is Wisdom's mixed bowl: divine teaching mixed with ordinary words and examples so that people can grasp it; outside learning is to be used like a bee gathering only what is useful.
- Prov 9:2 LXX ("she mixed her wine in a bowl"). The image of the bee gathering from pagan learning is a commonplace (cf. Basil, Address to Young Men 4).
Topics: Scripture and canon, Interpreting Scripture, Philosophy, Classical learning and education
Cite (SBL): Isidore of Pelusium, Ep. 2.3 (PG 78 78:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-2-3) · 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.
2.4PG 78 78:459
ΤΩ ΑΥΤΩ. Πῶς νοητέον τὸ, (Ἔχομεν τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι. › Πολλὰ ἂν εἶχον γράψαι εἰς τὸ ῥητὸν ἀποστολικὸν, εἰ μὴ ἀπέστειλας μείζονα ἢ κατ᾿ ἐμὲ ἐγκώμια τυγχάνοντα, ἃ μικροῦ δεῖν τὴν σιωπὴν τιμῆσαι παρεσκεύασε. Πέπαυσο τοίνυν οὕτως [ἐπαινῶν]· τοὺς μὲν γὰρ ἀφραίνοντας ὑπτιώσεις · τοὺς δὲ ἐχέφρονας, ἐρυθριᾷν παρασκευάσεις. Πλὴν ἀλλ᾽ ἀποχρώντως παραινέσας, [ὀλίγα] περὶ τῆς ἀποστολικῆς εἴποιμι ῥήσεως. Τὸ, « Ἔχομεν τοίνυν τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι, » διττήν μοι δοκεῖ ἔννοιαν ἔχειν· ἢ ὅτι Ἔχομεν τὸν θησαυρὸν τοῦτον, τουτέστι τὸν οὐράνιον πλοῦτον, καὶ τὰ ὑπερφυὴ καὶ μείζονα τῆς ἡμετέρας ἀξίας χαρίσματα ἐν τῷ θνητῷ τούτῳ σώματι, ὀστρακίνῳ δικαίως κληθέντι, ἐπειδήπερ ἐκ γῆς γέγονεν· ἢ ὅτι Ἔχομεν τὸν πλοῦτον τῆς θείας σοφίας ἐν ταῖς ἱεραῖς Γραφαῖς, εὐτελέσι καὶ ἰδιωτικαῖς λέξεσι καὶ παραδείγμασιν ἐμπεριεχόμενον Ὅτι γὰρ τοῦτο δηλοῖ, ἐπήγαγε καὶ τὴν αἰτίαν, « ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ἢ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν.» Οἱ γὰρ ὁρῶντες τοὺς κήρυκας τοῦ λόγου, ἀμαθεῖς μὲν ὄντας καὶ ἰδιώτας καὶ ἀσθενεῖς (ἐτύπτοντο γὰρ καὶ ἠλαύνοντο πάντοθεν), περιγινομένους δὲ καὶ νικώντας, τὸν Θεὸν ἐδόξαζον. Ἡ γὰρ δύναμις τοῦ Θεοῦ ἐν τῇ ἀσθενείᾳ τῶν ἀποστόλων ἐδείκνυτο μειζόνως καὶ διέλαμπεν· ὅτι ἀσθενεῖς ὄντες, τῶν ἰσχυρῶν περιεγένοντο· καὶ πένητες ὄντες, τῶν πλουσίων ἐκράτουν· καὶ ἰδιῶται τυγχάνοντες, τῶν σοφῶν περιῆσαν.
TŌ AUTŌ. Pōs noēteon to, (Echomen ton thēsauron touton en ostrakinois skeuesi. › Polla an eichon grapsai eis to rhēton apostolikon, ei mē apesteilas meizona ē kat᾿ eme enkōmia tynchanonta, ha mikrou dein tēn siōpēn timēsai pareskeuase. Pepauso toinyn houtōs [epainōn]; tous men gar aphrainontas hyptiōseis ; tous de echephronas, erythriąn paraskeuaseis. Plēn all᾽ apochrōntōs parainesas, [oliga] peri tēs apostolikēs eipoimi rhēseōs. To, « Echomen toinyn ton thēsauron touton en ostrakinois skeuesi, » dittēn moi dokei ennoian echein; ē hoti Echomen ton thēsauron touton, toutesti ton ouranion plouton, kai ta hyperphyē kai meizona tēs hēmeteras axias charismata en tǭ thnētǭ toutǭ sōmati, ostrakinǭ dikaiōs klēthenti, epeidēper ek gēs gegonen; ē hoti Echomen ton plouton tēs theias sophias en tais hierais Graphais, eutelesi kai idiōtikais lexesi kai paradeigmasin emperiechomenon Hoti gar touto dēloi, epēgage kai tēn aitian, « hina hē hyperbolē tēs dynameōs ē tou Theou, kai mē ex hēmōn.» Hoi gar horōntes tous kērykas tou logou, amatheis men ontas kai idiōtas kai astheneis (etyptonto gar kai ēlaunonto pantothen), periginomenous de kai nikōntas, ton Theon edoxazon. Hē gar dynamis tou Theou en tę̄ astheneią tōn apostolōn edeiknyto meizonōs kai dielampen; hoti astheneis ontes, tōn ischyrōn periegenonto; kai penētes ontes, tōn plousiōn ekratoun; kai idiōtai tynchanontes, tōn sophōn periēsan.
To the same. [How to understand "We have this treasure in earthen vessels."] I could have written much on the apostolic saying, had you not sent praises greater than befit me, which almost made me prefer silence. Stop praising like this, then: you will make the foolish conceited and the sensible blush. Still, having admonished you enough, let me say a little about the apostolic saying. "We have this treasure in earthen vessels" seems to me to have a double meaning: either that we have this treasure, that is, the heavenly wealth and the supernatural gifts greater than our worth, in this mortal body, which is rightly called earthen because it came from earth; or that we have the wealth of divine wisdom in the sacred Scriptures, contained in plain, common words and examples. To show that this is what it means, he added the reason: "so that the surpassing greatness of the power may be God's and not from us." For those who saw the heralds of the word, who were unlearned, common, and weak (for they were beaten and driven out on every side), yet prevailing and conquering, glorified God. God's power was shown and shone out the more in the weakness of the apostles, because, weak as they were, they overcame the strong; poor as they were, they mastered the rich; and, being common men, they surpassed the wise.
2 Cor 4:7 (quotation, high confidence)
Notes and citation
Summary: The "treasure in earthen vessels" is either God's gifts in a mortal body or divine wisdom in Scripture's plain words; either way the weakness of the vessel shows God's power.
- 2 Cor 4:7.
Notes on the original text
- Digital text corrected (OCR slip; word split by OCR): ἐστρακίνοις → ὀστρακίνοις; σκεύεσ: → σκεύεσι; ἐμπεριεχό μενον → ἐμπεριεχόμενον; περιγινο μένους → περιγινομένους.
Topics: Interpreting Scripture, Scripture and canon
Cite (SBL): Isidore of Pelusium, Ep. 2.4 (PG 78 78:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-4
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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.
2.5PG 78 78:459
ΤΩ ΑΥΤΩ. Εἰς τὸ αὐτό. Ἔοικας τὴν κατάστασιν τῆς Ἐκκλησίας, τὴν ἐπὶ τῶν προτέρων χρόνων, ἀγνοεῖν. Οὐ γὰρ ἂν γινώσκων περὶ τούτων ἠπόρησας. Ἐγὼ δὲ, δακρύσας θερμῶς, ὅτι τὰς θήκας ἔχοντες τοῦ πλούτου, τὸν πλοῦτον αὐτὸν διὰ ῥαθυμίαν, τόγε ἐμαυτοῦ φημι μέρος, ἀπωλέσαμεν, ἐπὶ τὸ σαφηνίσαι τὰ δηλωθέντα ἥξω. Οἱ ἀπόστολοι σῶμα ἔχοντες θνητὸν, καὶ πηλοῦ παντὸς ἀσθενέστερον, ἐλαυνόμενοί τε καὶ διωκόμενοι, νεκροὺς ἤγειρον, παραλυτικοὺς ἔσφιγγον, νοσοῦντας ἰῶντο, δαίμονας ἤλαυνον, προυφήτευον τὰ μέλλοντα, Πνεύματος ἁγίου παρουσίαν προυξένουν. Η οὐκ ἤκουσας τοῦ Σίμωνος φήσαντος αὐτοῖς, « Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας, λαμβάνῃ Πνεῦμα ἅγιον;» Τί τούτου τοῦ πλούτου ἴσον; τί δὲ τιμαλφέστερον; Ἐγὼ εἰ πάσης τῆς γῆς συναγαγών τις τὰς βασιλείας, τὴν ᾿Ασσυρίων λέγω, καὶ Περσῶν, καὶ Μακεδόνων, καὶ Ῥωμαίων, μίαν τῷ λόγῳ ποιήσειε, καὶ παραβάλλοι τούτῳ τῷ πλούτῳ, ὡς ἀνοήτου παιδὸς καταγνώσομαι, καὶ μὴ εἰδότος διακρίνειν πραγμάτων φύσιν. Εἰ δὲ καὶ τὰ τούτων μείζονα ἐννοήσειας, μείζονα ὄψει τὸν πλοῦτον· συνἔστιοι καὶ ὁμοτράπεζοι τοῦ πάντων Δεσπότου γεγένηνται, ὁμιλίας κατηξιώθησαν θείας, παιδεύσεως ὑπερφυοῦς, υἱοθεσίας καὶ φιλίας ἐντὸς ἐγένοντο. Οἷον γὰρ ὑπαρχοί τινες ἦσαν περὶ τὸν βασιλέα, ἀστέρες τῷ ἡλίῳ τῆς δικαιοσύνης συμπεριπολοῦντες, καὶ δεχόμενοι οὐχὶ δέλτους ἐξ ἐλέφαντος, ἴσως γέρας ἀνθρώπινον ὠδινούσας, ἀλλ᾽ ἐξουσίας, οἷαν οὐδ᾽ οἱ τῆς γῆς βασιλεῖς ἔχουσιν. Ἐῤῥέθη γὰρ αὐτοῖς· «Ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς· καὶ ὅσα ἐὰν λύσητε, ἔσται λελυμένα. » Εἰ δὲ καὶ τὰ ἐκεῖσε ἐπηγγελμένα αὐτοῖς ἀγαθὰ λογίσαιο, πλέον ἐκπλαγήσῃ. Εἰ δὲ τις ἀπιστεῖ τοῖς μέλλουσιν, ἀπὸ τῶν παρόντων ἀπόδειξιν λαμβανέτω. Ὁ γὰρ γῆς τε καὶ θαλάττης βασιλεύων, ἄπεισιν εἰς τὸ μνῆμα τοῦ ἀλιέως τὰ ὀστᾶ περιπτυξόμενος. Εἶδες τὸν ἀκήρατον πλοῦτον ἐν ὀστρακίνοις σκεύεσι κείμενον; Θέα καὶ τὴν θείαν σοφίαν εὐτελέσι λόγοις καὶ παραδείγμασι κραθεῖσαν. Εἰ γὰρ πρὸς τὴν αὐτοῦ ἀξίαν μόνον προσέσχεν ὁ Θεὸς, καὶ μὴ πρὸς τὴν ὠφέλειαν τῶν ἐντευξομένων, οὐρανίοις ἂν καὶ θείοις λόγοις τε καὶ παραδείγμασιν ἐχρήσατο. ᾿Αλλ' ἐπειδὴ ἀνθρώποις ἐνομοθέτει ἀσθενέσι τυγχάνουσι, καὶ ἀνθρωπίνων δεομένοις λόγων (οὕτω γὰρ ῥᾳδίως τὰ ὑπὲρ αὐτοὺς νοῆσαι ἠδύναντο), ἰδιωτικαῖς λέξεσιν ἐκέρασε τὰ θεῖα μαθήματα, ἵνα καὶ γυνὴ καὶ παῖς καὶ ἁπάντων ἀνθρώπων ἀμαθέστατος κερδάνῃ τι καὶ ἐξ αὐτῆς τῆς ἀκροάσεως. Τῆς γὰρ τῶν πολλῶν καὶ ἀγελαιοτέρων φροντίσας σωτηρίας ὁ λόγος, σαφηνείᾳ τοσαύτῃ διὰ φιλανθρωπίαν τοῦ νομοθέτου κραθεὶς, οὐδένα τῆς κατὰ δύναμιν ὠφελείας ἀποστερεῖ. Οὔτε δὲ τῶν σοφωτέρων ἡμέλησεν. Ἐν τοσαύτῃ γὰρ σαφηνείᾳ οὗτως ἀπόῤῥητοι λόγοι καθάπερ θησαυροί τινες ένοικοῦσιν, ὡς καὶ τοὺς σοφωτάτους καὶ ἐλλογιμωτάτους τῶν ἀνθρώπων πρὸς τὸ βάθος τῶν νοημάτων ἰλιγγιᾷν, καὶ παραχωρεῖν πολλάκις τῷ ἀκαταλήπτῳ τῆς
TŌ AUTŌ. Eis to auto. Eoikas tēn katastasin tēs Ekklēsias, tēn epi tōn proterōn chronōn, agnoein. Ou gar an ginōskōn peri toutōn ēporēsas. Egō de, dakrysas thermōs, hoti tas thēkas echontes tou ploutou, ton plouton auton dia rhathymian, toge emautou phēmi meros, apōlesamen, epi to saphēnisai ta dēlōthenta hēxō. Hoi apostoloi sōma echontes thnēton, kai pēlou pantos asthenesteron, elaunomenoi te kai diōkomenoi, nekrous ēgeiron, paralytikous esphingon, nosountas iōnto, daimonas ēlaunon, prouphēteuon ta mellonta, Pneumatos hagiou parousian prouxenoun. Ē ouk ēkousas tou Simōnos phēsantos autois, « Dote kamoi tēn exousian tautēn, hina hǭ ean epithō tas cheiras, lambanę̄ Pneuma hagion?» Ti toutou tou ploutou ison? ti de timalphesteron? Egō ei pasēs tēs gēs synagagōn tis tas basileias, tēn ᾿Assyriōn legō, kai Persōn, kai Makedonōn, kai Rhōmaiōn, mian tǭ logǭ poiēseie, kai paraballoi toutǭ tǭ ploutǭ, hōs anoētou paidos katagnōsomai, kai mē eidotos diakrinein pragmatōn physin. Ei de kai ta toutōn meizona ennoēseias, meizona opsei ton plouton; synestioi kai homotrapezoi tou pantōn Despotou gegenēntai, homilias katēxiōthēsan theias, paideuseōs hyperphyous, huiothesias kai philias entos egenonto. Hoion gar hyparchoi tines ēsan peri ton basilea, asteres tǭ hēliǭ tēs dikaiosynēs symperipolountes, kai dechomenoi ouchi deltous ex elephantos, isōs geras anthrōpinon ōdinousas, all᾽ exousias, hoian oud᾽ hoi tēs gēs basileis echousin. Errhethē gar autois; «Hosa ean dēsēte epi tēs gēs, estai dedemena en tois ouranois; kai hosa ean lysēte, estai lelymena. » Ei de kai ta ekeise epēngelmena autois agatha logisaio, pleon ekplagēsę̄. Ei de tis apistei tois mellousin, apo tōn parontōn apodeixin lambanetō. Ho gar gēs te kai thalattēs basileuōn, apeisin eis to mnēma tou alieōs ta osta periptyxomenos. Eides ton akēraton plouton en ostrakinois skeuesi keimenon? Thea kai tēn theian sophian eutelesi logois kai paradeigmasi kratheisan. Ei gar pros tēn autou axian monon proseschen ho Theos, kai mē pros tēn ōpheleian tōn enteuxomenōn, ouraniois an kai theiois logois te kai paradeigmasin echrēsato. ᾿All' epeidē anthrōpois enomothetei asthenesi tynchanousi, kai anthrōpinōn deomenois logōn (houtō gar rhądiōs ta hyper autous noēsai ēdynanto), idiōtikais lexesin ekerase ta theia mathēmata, hina kai gynē kai pais kai hapantōn anthrōpōn amathestatos kerdanę̄ ti kai ex autēs tēs akroaseōs. Tēs gar tōn pollōn kai agelaioterōn phrontisas sōtērias ho logos, saphēneią tosautę̄ dia philanthrōpian tou nomothetou kratheis, oudena tēs kata dynamin ōpheleias aposterei. Oute de tōn sophōterōn hēmelēsen. En tosautę̄ gar saphēneią houtōs aporrhētoi logoi kathaper thēsauroi tines enoikousin, hōs kai tous sophōtatous kai ellogimōtatous tōn anthrōpōn pros to bathos tōn noēmatōn ilingiąn, kai parachōrein pollakis tǭ akatalēptǭ tēs
To the same. [On the same.] You seem not to know the state of the Church in former times; had you known it, you would not have been at a loss about this. But I, having wept hot tears because, though we have the chests of the wealth, we have lost the wealth itself through carelessness (I speak of my own part), will come to explain what was meant. The apostles, having a mortal body, weaker than any clay, and being driven out and persecuted, raised the dead, made paralytics firm, healed the sick, drove out demons, foretold what was to come, and procured the coming of the Holy Spirit. Or have you not heard Simon saying to them, "Give me also this power, that anyone on whom I lay my hands may receive the Holy Spirit"? What is equal to this wealth? What more precious? If someone gathered all the kingdoms of the earth (I mean the Assyrians', the Persians', the Macedonians', and the Romans'), made them one in his mind, and compared them with this wealth, I would condemn him as a foolish child who does not know how to tell the nature of things apart. And if you consider what is greater still, you will see the wealth greater: they became companions at the hearth and the table of the Master of all; they were counted worthy of divine converse and supernatural instruction; they came within adoption and friendship. For they were like prefects about the king, stars going round with the Sun of righteousness, receiving not ivory tablets, pregnant perhaps with some human honour, but an authority such as not even the kings of the earth have. For it was said to them: "Whatever you bind on earth will be bound in heaven, and whatever you loose will be loosed." And if you reckon the good things promised them in the world to come, you will be still more amazed. If anyone disbelieves what is to come, let him take proof from what is present: he who reigns over land and sea goes off to the tomb of the fisherman to embrace his bones. Do you see the pure wealth lying in earthen vessels? Behold also the divine wisdom mixed with plain words and examples. For if God had looked only to his own dignity, and not to the benefit of those who would read, he would have used heavenly and divine words and examples. But since he was giving laws to human beings who are weak and need human words (for so they could easily understand what is above them), he mixed the divine teachings with common expressions, so that a woman, a child, and the most unlearned of all people might gain something even from merely hearing. For the word, caring for the salvation of the many and the simpler sort, and mixed with such clarity by the lawgiver's love for humankind, deprives no one of the benefit he is able to receive. Nor did it neglect the wiser. For in such clarity unspeakable meanings dwell like treasures, so that even the wisest and most learned of men grow dizzy at the depth of its thoughts and often yield to the incomprehensibility of the …
Acts 8:19 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, medium confidence) · Matt 18:18 (quotation, high confidence) · 2 Cor 4:7 (allusion, high confidence)
Notes and citation
Summary: The apostles' miracles and authority show the treasure God placed in weak bodies, and Scripture's plain words hold depths that defeat the wisest.
- The text breaks off in the scan; the rest of the letter is lost there.
- Acts 8:19 (Simon); Mal 4:2 ("Sun of righteousness"; 3:20 LXX); Matt 18:18 (cf. 16:19). "The fisherman" is Peter: the emperor visits his tomb at Rome.
Notes on the original text
- Digital text corrected (OCR slip; word split and repeated letters from the OCR; word split by OCR): γινώσχων → γινώσκων; Οἱ ἀπόστολος → Οἱ ἀπόστολοι; συνα αγαγών → συναγαγών; γεγέ νηνται → γεγένηνται; «Ὅτα ἐὰν → «Ὅσα ἐὰν; ίλιγ γιᾷν → ἰλιγγιᾷν.
Topics: Scripture and canon, Miracles, Martyrs' shrines and relics
Cite (SBL): Isidore of Pelusium, Ep. 2.5 (PG 78 78:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/2-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-2-5) · 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.