Letters 3.281–3.317 (Letters)

Isidore of Pelusium

Letters 3.281–3.317

Isidore of Pelusium · Letters · ca. 393-ca. 435 · Pelusium · 33 passages

Greek text: PG 78.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 3

3.281PG 78 78:957

ΤΩ ΑΥΤΩ. Οὐδὲν κολάκων οἶμαι ἀργαλεώτερον οἳ τῆς τῶν πλουσίων γλώττης ἀπηρτημένοι, ὀμνύουσι μὲν ὅτι πάντων ἄριστον, εἰ προέλοιντό τι ἐκεῖνοι καὶ τῶν ἀτοπωτάτων θαυμάσαι, κακίζουσι δὲ ἡ τάχος, εἰ καὶ αὐτὴν ἐπιχειρήσουσι κακῦναι τὴν ἀρετήν. Χρὴ τοιγαροῦν τοὺς ἐχέφρονας φεύγειν καὶ τὸ κολακεύειν καὶ τὸ κολακεύεσθαι. "Αμφω γὰρ, ἵνα παρῶ τὸν τῶν ἀνθρώπων γέλωτα, καὶ κακίαν ἀνήκεστον, καὶ τιμωρίαν ἀνύποιστον ὠδίνει.

TŌ AUTŌ. Ouden kolakōn oimai argaleōteron hoi tēs tōn plousiōn glōttēs apērtēmenoi, omnyousi men hoti pantōn ariston, ei proelointo ti ekeinoi kai tōn atopōtatōn thaumasai, kakizousi de hē tachos, ei kai autēn epicheirēsousi kakynai tēn aretēn. Chrē toigaroun tous echephronas pheugein kai to kolakeuein kai to kolakeuesthai. "Amphō gar, hina parō ton tōn anthrōpōn gelōta, kai kakian anēkeston, kai timōrian anypoiston ōdinei.

To the same. Nothing, I think, is more grievous than flatterers, who, hanging on the tongues of the rich, swear that something is the best of all if those men choose to admire even the most absurd things, and promptly disparage even virtue itself if those men try to disparage it. The sensible, then, must flee both flattering and being flattered. For both, to pass over people's laughter, breed incurable vice and unbearable punishment.

Notes and citation

Summary: Flatterers who echo the rich are a great evil; one must neither flatter nor accept flattery.

Notes on the original text

Digital text corrected (OCR slip in breathing): ομνύουσι → ὀμνύουσι.

Topics: Lying and truthfulness, Wealth and poverty

Cite (SBL): Isidore of Pelusium, Ep. 3.281 (PG 78 78:957; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-281). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-281

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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.

3.282PG 78 78:957

ΑΡΧΟΝΤΙΩ ΠΟΛΙΤΕΥΟΜΕΝΩ. Μάλα ἀκριβῶς οἶδα, ὅτι εἴ σε ἐροίμην, πότερον ἐγὼ τὴν σύνεσιν ἀμείνων, ἢ Παῦλος · αὐτὴν τὴν ἐρώτησιν εἰς ἀλαζονείαν θήσεις. Πῶς οὖν ὁ μὴ ἴσχυσεν ἐκεῖνος παρ' ἐμοῦ ζητεῖς κατορθωθῆναι; Εἰ γὰρ ἐκείνῳ τῷ ὑποπτέρῳ γεωργῷ (ἵνα τοὺς καθ᾿ ἕνα παραλείψω, ἐφ᾽ οἷς ἐπυροῦτο) καὶ τὸ Γαλατῶν γένος ἐξεπολεμήθη εἰς Ἰουδαϊσμὸν ἀποκλῖναι· καὶ οἱ ἐκ τῆς ᾿Ασίας οὐ προσέσχον, καὶ οἱ ψευδαπόστολοι διαπρύσιον ἐπολέμουν μάχην, καὶ οὐδεὶς αὐτὸν αἰτιᾶται· ἀλλ᾿ ἀπὸ τῆς γνώμης στεφανοῖ, δι᾽ ἣν αἰτίαν ἐμὲ αἰτιᾷ, τὸν, ὡς φὴς, πολλοὺς μὲν εἰς ἀρετὴν παρακαλέσαντα καὶ πεπεικότα· πολλοὺς δ᾽ ἐκ τῆς κακίας ἐξαρπάσαντα· ὅτι δὲ Εὐσέβιος, καὶ Μαρτινιανὸς, Ζώσιμός τε, καὶ Μάρων οὐκ ἐπείσθησαν ταῖς παραινέσεσιν; ᾿Αλλ' ὅρα, μὴ δοκῶν ἐμὲ αἰτιᾶσθαι, αὐτὸς ἀνοίας ὀφλήσῃς γέλωτα, ἅτε τὸν τῆς αὐτεξουσιότητος ὅρον ἀγνοῶν, καὶ τὴν αἰτίαν τῶν οὐ πεισθέντων ἐπὶ τὸν οὐ πείσαντα μεταφέρων.

ARChONTIŌ POLITEUOMENŌ. Mala akribōs oida, hoti ei se eroimēn, poteron egō tēn synesin ameinōn, ē Paulos ; autēn tēn erōtēsin eis alazoneian thēseis. Pōs oun ho mē ischysen ekeinos par' emou zēteis katorthōthēnai? Ei gar ekeinǭ tǭ hypopterǭ geōrgǭ (hina tous kath᾿ hena paraleipsō, eph᾽ hois epyrouto) kai to Galatōn genos exepolemēthē eis Ioudaïsmon apoklinai; kai hoi ek tēs ᾿Asias ou proseschon, kai hoi pseudapostoloi diaprysion epolemoun machēn, kai oudeis auton aitiatai; all᾿ apo tēs gnōmēs stephanoi, di᾽ hēn aitian eme aitią, ton, hōs phēs, pollous men eis aretēn parakalesanta kai pepeikota; pollous d᾽ ek tēs kakias exarpasanta; hoti de Eusebios, kai Martinianos, Zōsimos te, kai Marōn ouk epeisthēsan tais parainesesin? ᾿All' hora, mē dokōn eme aitiasthai, autos anoias ophlēsę̄s gelōta, hate ton tēs autexousiotētos horon agnoōn, kai tēn aitian tōn ou peisthentōn epi ton ou peisanta metapherōn.

To Archontius, member of the city council. I know very well that if I asked you whether I or Paul is better in understanding, you would consider the very question arrogance. How, then, do you seek to have achieved by me what he could not? For if even against that winged farmer (to pass over the individuals over whom he burned) the race of the Galatians was turned to incline to Judaism, and those from Asia did not heed him, and the false apostles waged a loud-voiced war, and no one blames him but crowns him for his intention, for what reason do you blame me, who, as you say, have exhorted and persuaded many to virtue and snatched many out of vice, because Eusebius, Martinianus, Zosimus and Maron have not been persuaded by my exhortations? See to it that, seeming to blame me, you do not yourself incur ridicule for folly, as one who does not know the definition of free will and transfers the blame of those not persuaded to the one who did not persuade them.

Gal 1:6 (allusion, high confidence) · 2 Tim 1:15 (allusion, high confidence) · 2 Cor 11:13 (allusion, high confidence) · 2 Cor 11:29 (echo, medium confidence)

Notes and citation

Summary: Isidore is not to blame that Eusebius and his clergy ignore his warnings, as Paul was not to blame for the Galatians.

The Galatians: Gal 1:6; 3:1. Asia: 2 Tim 1:15. False apostles: 2 Cor 11:13. "Over whom he burned": 2 Cor 11:29.

Notes on the original text

Digital text corrected (OCR slip; word split by OCR): και κίας → κακίας; αὐτεξουαιότητος → αὐτεξουσιότητος.

Topics: Free will, Church discipline and penance, Church office

Cite (SBL): Isidore of Pelusium, Ep. 3.282 (PG 78 78:957; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-282). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-282

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.283PG 78 78:959

ΘΕΟΔΟΣΙΟ ΣΧΟΛΑΣΤΙΚΩ. Ηνίκα Ἐζεκίας ὁ τῶν Ἑβραίων βασιλεὺς εἶδε τρόπαιον κατὰ Περσῶν ἐγηγερμένον, καὶ θαύματος κρεῖττον, καὶ πάσης ἀνθρωπίνης ῥώμης τε καὶ ἐλπίδος ὑψηλότερον, τότε δὴ, τότε νόσῳ βάλλεται, ἵνα τὰ σκιρτήματα τῆς ψυχῆς χαλινοῦ ἀξιωθέντα μὴ ἔξω τοῦ πρέποντος αὐτὸν παριππεῦσαι ἀναγκάσωσι, καὶ τὴν τῆς νίκης ὑπόθεσιν ἀλαζονείας διαδέξηται πόλεμος. Εἰ τοίνυν καὶ τῇ σῇ μεγαλονοία, εὐημερία ἐλπίδος κρείττων ἐπέστη, μηδὲν ἀπηχὲς, μηδὲ λέγε μηδὲ πρᾶττε· ἀλλὰ καὶ κόλαζε τὴν ἀμετρίαν τῆς χαρᾶς· λύπης γὰρ αὕτη πλέον καταβλάπτειν πολλάκις πέφυκε.

ThEODOSIO SChOLASTIKŌ. Ēnika Ezekias ho tōn Hebraiōn basileus eide tropaion kata Persōn egēgermenon, kai thaumatos kreitton, kai pasēs anthrōpinēs rhōmēs te kai elpidos hypsēloteron, tote dē, tote nosǭ balletai, hina ta skirtēmata tēs psychēs chalinou axiōthenta mē exō tou prepontos auton parippeusai anankasōsi, kai tēn tēs nikēs hypothesin alazoneias diadexētai polemos. Ei toinyn kai tę̄ sę̄ megalonoia, euēmeria elpidos kreittōn epestē, mēden apēches, mēde lege mēde pratte; alla kai kolaze tēn ametrian tēs charas; lypēs gar hautē pleon katablaptein pollakis pephyke.

To Theodosius the scholasticus. When Hezekiah, king of the Hebrews, saw a trophy raised against the Persians that was beyond wonder and higher than all human strength and hope, then, then indeed he was struck by sickness, so that the leaps of his soul, being bridled, might not force him to ride beyond what is fitting, and so that a war of arrogance might not succeed the occasion of victory. If, then, prosperity beyond hope has come to your magnanimity too, neither say nor do anything discordant, but restrain the excess of joy; for this often naturally harms more than grief.

2 Kgs 20:1 (allusion, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · 2 Chr 32:25 (allusion, medium confidence)

Notes and citation

Summary: As Hezekiah was humbled by sickness after his great victory, prosperity should make one restrain excessive joy.

2 Kgs 19:35–20:1; Isa 38:1; 2 Chr 32:24–25. Isidore calls the Assyrians "Persians".

Topics: Humility and pride, Suffering and affliction, Interpreting Scripture

Cite (SBL): Isidore of Pelusium, Ep. 3.283 (PG 78 78:959; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-283). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-283

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-283) · 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.

3.284PG 78 78:959

ΘΕΟΠΕΜΠΤΩ ΕΠΙΣΚΟΠΩ. Τό εἰς τό)· · Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων, εἰρηνεύοντες.» Πάντων μὲν τῶν κατ' ἀνθρώπους ἀγαθῶν ὑπόθεσις ἐστι καὶ κρηπὶς ἡ ὁμόνοια, καὶ χρὴ μηδενὶ διδόναι πολέμου καὶ μάχης ἀφορμήν. Εἰ δὲ που τὴν εὐσέβειαν παραβλαπτομένην, ἢ τοὺς ἀσθενεῖς ἀδικουμένους θεάσαιο, μὴ προτίμα τὴν εἰρήνην τῆς ἀληθείας· ἀλλ᾽ ἴστασο γενναίως, ἕως αἵματος πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενος. Διὰ τοῦτο γὰρ εἴρηται τῷ ᾿Αποστόλῳ τοῦθ᾽ ὅπερ ἠθέλησας μαθεῖν· « Εἰ δυνατὸν τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες.» Ἔστι γὰρ ὅπου οὐ δυνατὸν, οἷον, ὅταν περὶ εὐσεβείας, ὡς ἔφθην εἰπὼν, ὁ λόγος· ἢ ὅταν περὶ ἀδικουμένων ὁ ἀγών. Καὶ τί θαυμάζεις, εἰ ἐπὶ τῶν ἄλλων ἀνθρώπων τοῦτο οὐ πανταχοῦ δυνατὸν, ὅπου γε καὶ ἐπ᾿ ἀνδρὸς καὶ γυναικὸς τῶν εἰς μίαν σάρκα τελούντων, ταύτην ἔλυσε τὴν ἀνάγκην, εἰπών· · Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω.

ThEOPEMPTŌ EPISKOPŌ. To eis to); ; Ei dynaton, to ex hymōn, meta pantōn anthrōpōn, eirēneuontes.» Pantōn men tōn kat' anthrōpous agathōn hypothesis esti kai krēpis hē homonoia, kai chrē mēdeni didonai polemou kai machēs aphormēn. Ei de pou tēn eusebeian parablaptomenēn, ē tous astheneis adikoumenous theasaio, mē protima tēn eirēnēn tēs alētheias; all᾽ istaso gennaiōs, heōs haimatos pros tēn hamartian antagōnizomenos. Dia touto gar eirētai tǭ ᾿Apostolǭ touth᾽ hoper ēthelēsas mathein; « Ei dynaton to ex hymōn, meta pantōn anthrōpōn eirēneuontes.» Esti gar hopou ou dynaton, hoion, hotan peri eusebeias, hōs ephthēn eipōn, ho logos; ē hotan peri adikoumenōn ho agōn. Kai ti thaumazeis, ei epi tōn allōn anthrōpōn touto ou pantachou dynaton, hopou ge kai ep᾿ andros kai gynaikos tōn eis mian sarka telountōn, tautēn elyse tēn anankēn, eipōn; ; Ei de ho apistos chōrizetai, chōrizesthō.

To Theopemptus the bishop. [On "If possible, so far as it depends on you, living at peace with all people."] Concord is the foundation and base of all human goods, and one must give no one occasion for war and strife. But if you see piety being harmed or the weak being wronged, do not prefer peace to truth; stand nobly, contending against sin to the point of blood. For this is why the Apostle said what you wished to learn: "If possible, so far as it depends on you, living at peace with all people." For there are cases where it is not possible: for instance, when, as I said, the matter concerns piety, or when the contest concerns the wronged. And why do you wonder if this is not everywhere possible with other people, when even in the case of husband and wife, who become one flesh, he loosed this necessity, saying, "But if the unbeliever separates, let him separate"?

Rom 12:18 (quotation, high confidence) · Heb 12:4 (allusion, high confidence) · Gen 2:24 (allusion, medium confidence) · 1 Cor 7:15 (quotation, high confidence)

Notes and citation

Summary: Rom 12:18 limits peace: one must not keep peace at the cost of piety or justice, as Paul allowed even a believer's marriage to dissolve (1 Cor 7:15).

Rom 12:18. Heb 12:4. Gen 2:24. 1 Cor 7:15. Isidore cites 1 Cor 7:15 as a case where peace with an unbelieving spouse need not be kept.

Notes on the original text

Digital text corrected (OCR slip in breathing; word split by OCR): ἀδι κουμένους → ἀδικουμένους; Εἰ δυ νατὸν → Εἰ δυνατὸν; είρηνεύοντες → εἰρηνεύοντες.

Topics: Ethics, Marriage, Divorce and remarriage, Interpreting Scripture

Cite (SBL): Isidore of Pelusium, Ep. 3.284 (PG 78 78:959; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-284). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-284

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-284) · 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.

3.285PG 78 78:959

ΤΩ ΑΥΤΩ. Ὅμοιον Ἐγὼ οὔτ᾽ ἀναμάρτητός εἰμι, οὔτ᾽ ἀναμαρτήτους ζητῶ φίλους οὐ γὰρ εὑρήσω· ἀλλὰ τοὺς πολλὰ μὲν καὶ μέγιστα ἔχοντας κατορθώματα, ὀλίγα δὲ καὶ ἐλάχιστα ἐλαττώματα ἐγκρίνω τῷ χορῷ· τοὺς δ᾽ ἐναντίως τοῖς εἰρημένοις διακειμένους οὔτε καταριθμῶ, οὔτε ἀποκηρύττω. Οὐ καταριθμῶ μὲν, ἵνα μὴ διαβολὴν ἐργάσωνται τῷ συλλόγῳ · εἰώθασι γὰρ πάντες ἀπὸ τῶν συνόντων τοὺς ἄνδρας κρίνειν οὐκ ἀποκηρύττω δὲ, ἐλπίδα αὐτοῖς ἀγαθὴν ἐγκαταλείπων. Τοῖς μὲν γὰρ καὶ συμβούλοις καὶ φίλοις χρῶμαι· τοῖς δὲ οὐ πολεμῶ μὲν, ἀλλὰ τὴν ἐνδεχομένην εἰρήνην νέμω (τὸ ἀποστολικὸν φυλάττειν σπουδάζων θέσπισμα· « Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες.» Παραινῶ δὲ ἀπέχεσθαι μὲν κακίας, ἀντέχεσθαι δὲ ἀρετῆς. Εἰ δ' αὐτοὶ τὴν παραίνεσιν ἔχθρας ὑπόθεσιν κατασκευάσουσι, λύπην μοι οὐ μικρὰν τῷ μὴ ὠφελεῖσθαι, οὐ τῷ ἐκπολεμεῖσθαι προξενήσουσιν.

TŌ AUTŌ. Homoion Egō out᾽ anamartētos eimi, out᾽ anamartētous zētō philous ou gar heurēsō; alla tous polla men kai megista echontas katorthōmata, oliga de kai elachista elattōmata enkrinō tǭ chorǭ; tous d᾽ enantiōs tois eirēmenois diakeimenous oute katarithmō, oute apokēryttō. Ou katarithmō men, hina mē diabolēn ergasōntai tǭ syllogǭ ; eiōthasi gar pantes apo tōn synontōn tous andras krinein ouk apokēryttō de, elpida autois agathēn enkataleipōn. Tois men gar kai symboulois kai philois chrōmai; tois de ou polemō men, alla tēn endechomenēn eirēnēn nemō (to apostolikon phylattein spoudazōn thespisma; « Ei dynaton, to ex hymōn, meta pantōn anthrōpōn eirēneuontes.» Parainō de apechesthai men kakias, antechesthai de aretēs. Ei d' autoi tēn parainesin echthras hypothesin kataskeuasousi, lypēn moi ou mikran tǭ mē ōpheleisthai, ou tǭ ekpolemeisthai proxenēsousin.

To the same. I am neither sinless myself nor do I seek sinless friends, for I shall not find them; but I admit to the circle those who have many and very great achievements and few and very small faults; those disposed in the opposite way I neither count among them nor disown. I do not count them, so that they may not bring discredit on the company (for everyone is accustomed to judge men by their companions); I do not disown them, leaving them good hope. The former I use as counsellors and friends; with the latter I do not make war, but grant them what peace is possible (eager to keep the apostolic decree, "If possible, so far as it depends on you, living at peace with all people"). And I exhort them to keep from vice and hold to virtue. But if they make the exhortation an occasion for enmity, they will cause me no small grief, because they are not helped, not because I am made their enemy.

Rom 12:18 (quotation, high confidence)

Notes and citation

Summary: Isidore chooses friends of great virtue and few faults, keeping peace without intimacy with the rest.

Rom 12:18. A stray word ("similar") at the beginning was left aside.

Topics: Love of God and neighbour, The Christian life

Cite (SBL): Isidore of Pelusium, Ep. 3.285 (PG 78 78:959; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-285). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-285

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-285) · 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.

3.286PG 78 78:961

ΗΛΙΑ. Ὅτε ὁ τῆς δικαιοσύνης ἥλιος οὐρανόθεν ἐπ᾿ εὐεργεσίᾳ τῶν ἀνθρώπων δεῦρ᾽ ἐπεφάνη, τότε δὴ τότε καθάπερ ἔν τινι παλιῤῥοίᾳ πραγμάτων εἰς ὀσιότητα τὰ ὅλα μετέστη. Πανηγυρικῆς γὰρ εὐκοσμίας τυγχάνοντα ἄμοιρα, καὶ ἑορτῶν μὲν ὀνόμασιν ἀναβρυνόμενα, κακίας δὲ δράμασι καθυβριζόμενα, εἰς θείαν καὶ ὑπερκόσμιον μετεβρυθμίσθη πανήγυριν, διδαχθέντα ὁμηγύριον ὄντως ἡγεῖσθαι τὴν εὐσέβειαν, ὅταν μάλιστα ὑπὸ τῆς ἀρετῆς, ὥσπερ εὐαγοῦς ἰερείας, θεραπεύηται.

ĒLIA. Hote ho tēs dikaiosynēs hēlios ouranothen ep᾿ euergesią tōn anthrōpōn deur᾽ epephanē, tote dē tote kathaper en tini palirrhoią pragmatōn eis osiotēta ta hola metestē. Panēgyrikēs gar eukosmias tynchanonta amoira, kai heortōn men onomasin anabrynomena, kakias de dramasi kathybrizomena, eis theian kai hyperkosmion metebrythmisthē panēgyrin, didachthenta homēgyrion ontōs hēgeisthai tēn eusebeian, hotan malista hypo tēs aretēs, hōsper euagous iereias, therapeuētai.

To Elias. When the Sun of righteousness appeared here from heaven for the benefit of humankind, then indeed, as in a kind of reversal of affairs, everything was changed to holiness. For things that had no share in festal good order, priding themselves on the names of feasts but outraged by the dramas of vice, were reshaped into a divine festival above the world, being taught to regard piety as the true assembly, above all when it is served by virtue as by a holy priestess.

Mal 4:2 (3:20 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ's coming turned pagan festivals of vice into a true feast of piety and virtue.

Mal 4:2 (LXX 3:20).

Topics: Incarnation, Worship, Paganism

Cite (SBL): Isidore of Pelusium, Ep. 3.286 (PG 78 78:961; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-286). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-286

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-286) · 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.

3.287PG 78 78:961

ΤΟΙΣ ΒΟΝΘΟΥ ΤΟΥ ΠΡΕΣΒΥΤΕΡΟΥ ΦΟΙΤΗΤΑΙΣ "Ωσπερ σώφρων γυνὴ ἐπὶ τοῦ προσώπου τῆς ἀγνείας τὰ σύμβολα φέρουσα, τὰς τῶν ἀκολάστως ὁρώντων κολάζει προσδοκίας· οὕτω καὶ σώφρων ψυχὴ ἐπὶ τῶν αἰσθήσεων φέρουσα τῆς ἀρετῆς τὰ συνθήματα τὰς τῶν διαφθείρειν αὐτῆς τὴν ὥραν βουλομένων διεκκόπτει ἐλπίδας. Τίς γὰρ τὸν τοιοῦτον ὁρῶν ὀφθαλμὸν, ἡμερότητι καὶ ἐλευθεριότητι κεκραμένον, προσελθεῖν τολμήσεις; Τίς δὲ γλώτταν σεμνότητος οὖσαν τέμενος, οὐκ ἄβατον αὐτῷ τὴν ὁμιλίαν νομιεῖ; Τις δὲ τὰς ἄλλας αἰσθήσεις θεώμενος, ἀρετῶν οὔσας ὄργανα, οὐ φοβηθήσεται παρασυμβουλευσαι; Οὐκοῦν καὶ ὑμεῖς, ὦ φίλου λέοντος εὐγενῆ βλαστήματα, ἀβάτους ἑαυτοὺς βλαπτούσαις συνουσίαις διατηρήσατε, ἵνα καὶ τὸ ἑαυτῶν καὶ τὸ πατρῷον αὐξήσητε κλέος.

TOIS BONThOU TOU PRESBYTEROU PhOITĒTAIS "Ōsper sōphrōn gynē epi tou prosōpou tēs agneias ta symbola pherousa, tas tōn akolastōs horōntōn kolazei prosdokias; houtō kai sōphrōn psychē epi tōn aisthēseōn pherousa tēs aretēs ta synthēmata tas tōn diaphtheirein autēs tēn hōran boulomenōn diekkoptei elpidas. Tis gar ton toiouton horōn ophthalmon, hēmerotēti kai eleutheriotēti kekramenon, proselthein tolmēseis? Tis de glōttan semnotētos ousan temenos, ouk abaton autǭ tēn homilian nomiei? Tis de tas allas aisthēseis theōmenos, aretōn ousas organa, ou phobēthēsetai parasymbouleusai? Oukoun kai hymeis, ō philou leontos eugenē blastēmata, abatous heautous blaptousais synousiais diatērēsate, hina kai to heautōn kai to patrǭon auxēsēte kleos.

To the pupils of Bonthus the presbyter. Just as a chaste woman, bearing the tokens of purity on her face, punishes the expectations of those who look at her licentiously, so a chaste soul, bearing the signs of virtue on its senses, cuts off the hopes of those who wish to corrupt its bloom. For who, seeing such an eye, mixed with gentleness and freedom, will dare to approach? Who, seeing a tongue that is a sanctuary of dignity, will not think converse with it inaccessible? Who, beholding the other senses, which are instruments of virtues, will not be afraid to give bad counsel? You too, then, noble offshoots of a lion who is our friend, keep yourselves inaccessible to harmful company, so that you may increase both your own and your father's fame.

Notes and citation

Summary: Isidore urges the pupils of a presbyter to guard their senses so that no corrupter dares approach them.

"A lion who is our friend": perhaps a play on the name of their teacher or father.

Notes on the original text

Digital text corrected (word split by OCR): ἐλευθεριό τητι → ἐλευθεριότητι; σε μνότητος → σεμνότητος.

Topics: Self-control in food and drink, The Christian life, Classical learning and education

Cite (SBL): Isidore of Pelusium, Ep. 3.287 (PG 78 78:961; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-287). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-287

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.288PG 78 78:963

ΝΕΙΛΑΜΜΩΝΙ ΚΑΙ ΝΕΙΛΑΜΜΩΝΙ. Τὴν μὲν ὁμωνυμίαν ὑμῖν οἱ γονεῖς, τὴν δὲ συνωνυμίαν οἱ τρόποι ἐπέθηκαν. Τὴν μὲν γὰρ παρὰ τῶν τεκόντων ἐσχήκατε, τὴν δὲ παρὰ τῶν πραχθέντων ἐκτήσασθε. Ἥν εἰ μὲν ἐπὶ τοῖς καλλίστοις εἶδον οἱ ἄνθρωποι, ἤσθην ἄν· ἐπειδὴ δὲ ἐπὶ τοῖς ἐναντίοις, λίαν ἄχθομαι. Ὄμμα γὰρ ἀναιδὲς καὶ αὐχὴν μετέωρος, καὶ ὀφρύων συνεχὴς κίνησις καὶ βάδισμα σεσοβημένον, καὶ τὸ ἐπὶ μηδενὶ τῶν αἰσχρῶν ἐρυθριᾷν τεκμήριον ψυχῆς ἐστιν αἰσχίστης, τοὺς ἀφανεῖς τῶν οἰκείων παθῶν χαρακτῆρας ἐντυπούσης τῷ σώματι.

NEILAMMŌNI KAI NEILAMMŌNI. Tēn men homōnymian hymin hoi goneis, tēn de synōnymian hoi tropoi epethēkan. Tēn men gar para tōn tekontōn eschēkate, tēn de para tōn prachthentōn ektēsasthe. Hēn ei men epi tois kallistois eidon hoi anthrōpoi, ēsthēn an; epeidē de epi tois enantiois, lian achthomai. Omma gar anaides kai auchēn meteōros, kai ophryōn synechēs kinēsis kai badisma sesobēmenon, kai to epi mēdeni tōn aischrōn erythriąn tekmērion psychēs estin aischistēs, tous aphaneis tōn oikeiōn pathōn charaktēras entypousēs tǭ sōmati.

To Nilammon and Nilammon. Your parents gave you a shared name; your ways have given you a shared meaning. The one you had from those who bore you, the other you acquired from what you did. If people saw it in the finest things, I would be glad; but since it is in the opposite, I am greatly grieved. For a shameless eye, a lifted neck, constant movement of the brows, a strutting gait and blushing at nothing shameful are signs of a most shameful soul, which stamps the hidden marks of its passions on the body.

Notes and citation

Summary: Two namesakes share not only a name but bad character, shown in their shameless bearing.

A play on "homonymy" and "synonymy" (cf. 3.92).

Topics: Humility and pride

Cite (SBL): Isidore of Pelusium, Ep. 3.288 (PG 78 78:963; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-288). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-288

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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.

3.289PG 78 78:963

ΘΕΟΔΩΡΩ ΛΑΜΠΡΟΤΑΤΩ. Περὶ Ἰησοῦ. Περὶ τῆς Μωσέως μεγαλονοίας, ὅτι οὐδένα τῶν υἱῶν τῆς Ἰησοῦ ἀρετῆς προετίμησεν· καὶ ὅτι οὐ δεῖ παισὶ βασιλείαν ἢ ἑτέραν ἀρχὴν ἐγχειρίζειν, εἰ μὴ ὁ τρόπος ᾗ τῆς ἡγεμονίας ἁρμόδιος. Ἐν πολλοῖς μὲν καὶ ἄλλοις ἄγαμαι τὸν θεοφιλή Μωσέα· ἐν τούτῳ δὲ διαφερόντως, ὅτι παντὸς πάθους κρείττων ὢν, καὶ τῆς φυσικῆς φιλοστοργίας ἐκράτησε· δύο γὰρ ἔχων υἱοὺς τεχθέντας μὲν παρ' αὐτοῦ, τῆς δὲ πατρώας ἀρετῆς μὴ γεγονότας ζηλωτὰς ἀρετὰς οὐδένα αὐτῶν διάδοχον τῆς στρατηγίας ἐχειροτόνησεν, ἀλλὰ τὸν ἀρετῇ μᾶλλον ἢ γένει προσήκοντα· τὴν ἀρετὴν προκρίνας τῆς πρὸς τὴν τοῦ καλοῦ διάκρισιν πολλάκις τυφλωττούσης φύσεως. Οἱ γὰρ ἐκ πατρῶν νομίζοντες δίκαιον εἶναι τὰς ἀρχὰς ἐπὶ τοὺς παῖδας καταβαίνειν, τυφλώττουσι πρὸς τὴν ἀλήθειαν. Χρεωστεῖται τὸ γέρας, οὐ γένει, ἀλλ' ἀρετῇ. Οὐδὲ γὰρ τὸν βασιλέως υἱὸν ἂν ἀνάξιος εἴη τοῦ πράγματος, εἰς τὴν ἀξίαν ἐγγραπτέον, ἀλλὰ τὸν βασιλικὴν ἔχοντα ψυχὴν, καὶ τὴν τῆς ἀρχῆς ἐπιστήμην χωρῆσαι δυνάμενον. Τοῦτο γοῦν ἐκεῖνον τὸν πραότατον π λαμπρῶς ἔδειξε, μηδὲ τὸν ἀδελφὸν χάριτι εἰς τὴν ἱερωσύνην προενηνοχέναι· ὁ γὰρ τοὺς ἐκ τῶν λαγόνων αὐτοῦ φύντας μὴ ἀξιώσας τοιαύτης τιμῆς, ἀλλὰ περιγενόμενος τῆς φύσεως τυραννίδος, οὐκ ἂν τὸν ἀδελφὸν χάριτι τῇ ἱερωσύνῃ ἐστεφάνωσεν· ἀλλὰ κατὰ θείους χρησμούς. Διὸ καὶ οἱ κατ᾿ αὐτοῦ ἐπιλυττήσαντες, καὶ νομίσαντες οὐ θείᾳ ψήφῳ, ἀλλὰ κρίσει λογισμῶν οἰκείᾳ κεχειροτονηκέναι τὸν ὁμαίμονα δίκας ἀήθεις ἔδοσαν. Τοὺς μὲν γὰρ ἡ γῆ χανδὸν κατέπιεν· οἱ δὲ πυρὸς αἰθερίου ἔργον ἐγένοντο.

ThEODŌRŌ LAMPROTATŌ. Peri Iēsou. Peri tēs Mōseōs megalonoias, hoti oudena tōn huiōn tēs Iēsou aretēs proetimēsen; kai hoti ou dei paisi basileian ē heteran archēn encheirizein, ei mē ho tropos hę̄ tēs hēgemonias harmodios. En pollois men kai allois agamai ton theophilē Mōsea; en toutǭ de diapherontōs, hoti pantos pathous kreittōn ōn, kai tēs physikēs philostorgias ekratēse; dyo gar echōn huious techthentas men par' autou, tēs de patrōas aretēs mē gegonotas zēlōtas aretas oudena autōn diadochon tēs stratēgias echeirotonēsen, alla ton aretę̄ mallon ē genei prosēkonta; tēn aretēn prokrinas tēs pros tēn tou kalou diakrisin pollakis typhlōttousēs physeōs. Hoi gar ek patrōn nomizontes dikaion einai tas archas epi tous paidas katabainein, typhlōttousi pros tēn alētheian. Chreōsteitai to geras, ou genei, all' aretę̄. Oude gar ton basileōs huion an anaxios eiē tou pragmatos, eis tēn axian engrapteon, alla ton basilikēn echonta psychēn, kai tēn tēs archēs epistēmēn chōrēsai dynamenon. Touto goun ekeinon ton praotaton p lamprōs edeixe, mēde ton adelphon chariti eis tēn hierōsynēn proenēnochenai; ho gar tous ek tōn lagonōn autou phyntas mē axiōsas toiautēs timēs, alla perigenomenos tēs physeōs tyrannidos, ouk an ton adelphon chariti tę̄ hierōsynę̄ estephanōsen; alla kata theious chrēsmous. Dio kai hoi kat᾿ autou epilyttēsantes, kai nomisantes ou theią psēphǭ, alla krisei logismōn oikeią kecheirotonēkenai ton homaimona dikas aētheis edosan. Tous men gar hē gē chandon katepien; hoi de pyros aitheriou ergon egenonto.

To Theodore, a man of the highest rank. [On Joshua. On Moses' magnanimity, in that he preferred none of his sons to Joshua's virtue; and that one must not entrust kingship or any other office to sons unless their character is fit for leadership.] I admire Moses, beloved of God, in many other things, but especially in this: that being superior to every passion, he mastered even natural affection. For having two sons, born of him but not emulators of their father's virtue, he appointed neither of them successor in his command, but the one fitted by virtue rather than by birth, preferring virtue to nature, which is often blind in discerning the good. For those who think it just that offices descend from fathers to sons are blind to the truth. The prize is owed not to birth but to virtue. Not even the son of a king, if he is unworthy of the thing, should be enrolled in the dignity, but the one who has a royal soul and can take in the science of rule. And this clearly showed that this most gentle man did not advance even his brother to the priesthood by favour; for the one who did not think those sprung from his own loins worthy of such honour, but overcame the tyranny of nature, would not have crowned his brother with the priesthood by favour, but according to divine oracles. That is why those who raged against him, thinking that he had appointed his kinsman not by divine vote but by the judgment of his own reasonings, paid an unaccustomed penalty: the earth opened and swallowed some, and others became the work of heavenly fire.

Num 27:18 (allusion, high confidence) · Exod 18:3 (allusion, medium confidence) · Num 12:3 (allusion, medium confidence) · Exod 28:1 (allusion, medium confidence) · Num 16:31–35 (allusion, high confidence)

Notes and citation

Summary: Moses chose Joshua, not his own sons, to succeed him, and appointed Aaron only by God's command: office belongs to virtue, not birth.

Moses' sons: Exod 18:3–4. Joshua: Num 27:18–23. Moses most gentle: Num 12:3. Aaron: Exod 28:1. Korah's rebellion: Num 16:31–35.

Notes on the original text

Digital text corrected (OCR slip; stray mark from the OCR; word split by OCR): ἐκτράτησε → ἐκράτησε; τῶν͵ λαγόνων → τῶν λαγόνων; τοιαύ - της → τοιαύτης.

Topics: Church office, Ordination, Rulers and the state, Interpreting Scripture

Cite (SBL): Isidore of Pelusium, Ep. 3.289 (PG 78 78:963; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-289). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-289

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-289) · 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.

3.290PG 78 78:965

ΧΑΙΡΗΜΟΝΙ ΔΙΑΚΟΝΩ. Εἰ καὶ Εὐσέβιος, ὡς γέγραφας, τῇ κακίᾳ σπενδόμενος, τῇ ἀρετῇ πολεμεῖ, ὀξὺς μὲν ὧν ἐκ διαβολῆς εἰς ἐπιβουλὰς ἐπαχθῆναι πρόχειρος δὲ ὑπονοίαις μὴ προσηκούσαις ἑαυτὸν πιστώσασθαι· καὶ ἐν μὲν τοῖς ἐπιτιμίοις τῶν ἡμαρτηκότων ἀπαραίτητος, ἐν δὲ ταῖς ἀμοιβαῖς τῶν κατορθούντων ὀκνηρότατος · ἀλλ᾽ οὖν γε αὐτὸς οὐκ ἂν εἴης δίκαιος ἐκεῖνον κωμῳδεῖν, ὁ τὰ αὐτὰ αὐτῷ, ὣς φασιν, ἵνα μὴ λέγω ἀργαλεώτερα, πλημμελῶν. Ἢ γὰρ μὴ πρᾶττε τοιαῦτα, ἢ μὴ κωμῴδει τοὺς δρῶντας. Τάχα δὲ τοῦτ᾽ αὐτῷ κατ᾿ ἀξίαν συνέβη, ὅτι σε τοιοῦτον ὄντα χειροτονήσας, οὐκ ἔλαθε τὴν δίκην. Ὁ γὰρ ἀποκεκλεισμένον ἀπὸ τῶν ἐκκλησιαστικῶν θεσμῶν στόμα οὐ δεόντως ἀνοίξας, καθ' ἑαυτοῦ, ὡς ἔοικεν, ἤνοιξε· καὶ κατὰ τῶν εὐδοκίμων νομίσας ἀθύρωτον ὁπλίζειν γλῶτταν, καθ' ἑαυτοῦ ὥπλισεν.

ChAIRĒMONI DIAKONŌ. Ei kai Eusebios, hōs gegraphas, tę̄ kakią spendomenos, tę̄ aretę̄ polemei, oxys men hōn ek diabolēs eis epiboulas epachthēnai procheiros de hyponoiais mē prosēkousais heauton pistōsasthai; kai en men tois epitimiois tōn hēmartēkotōn aparaitētos, en de tais amoibais tōn katorthountōn oknērotatos ; all᾽ oun ge autos ouk an eiēs dikaios ekeinon kōmǭdein, ho ta auta autǭ, hōs phasin, hina mē legō argaleōtera, plēmmelōn. Ē gar mē pratte toiauta, ē mē kōmǭdei tous drōntas. Tacha de tout᾽ autǭ kat᾿ axian synebē, hoti se toiouton onta cheirotonēsas, ouk elathe tēn dikēn. Ho gar apokekleismenon apo tōn ekklēsiastikōn thesmōn stoma ou deontōs anoixas, kath' heautou, hōs eoiken, ēnoixe; kai kata tōn eudokimōn nomisas athyrōton hoplizein glōttan, kath' heautou hōplisen.

To Chaeremon the deacon. Even if Eusebius, as you wrote, making a truce with vice, wars against virtue, being quick to be drawn by slander into plots, ready to trust improper suspicions, inexorable in penalties for those who sin, and very slow in rewards for those who do well, you nevertheless ought not to mock him, since, as they say, you commit the same offences as he, not to say worse ones. Either do not do such things, or do not mock those who do them. Perhaps this has happened to him deservedly, that, having ordained you, such as you are, he did not escape justice. For having improperly opened a mouth closed by the church's ordinances, he opened it, it seems, against himself; and thinking to arm an unbarred tongue against the esteemed, he armed it against himself.

Notes and citation

Summary: Isidore tells the deacon Chaeremon not to mock Bishop Eusebius while committing the same faults, though Eusebius deserves the insults of the man he wrongly ordained.

Notes on the original text

Digital text corrected (OCR slip in breathing): όκνηρότατος → ὀκνηρότατος.

Topics: Church office, Ordination, Church discipline and penance

Cite (SBL): Isidore of Pelusium, Ep. 3.290 (PG 78 78:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-290). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-290

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-290) · 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.

3.291PG 78 78:965

ΓΕΡΜΑΝΩ. Ὁ μὲν τὰς πολλοῖς ἀμάχους εἶναι δοκούσας ἡδονὰς σωφροσύνῃ καὶ ἐγκρατείᾳ τυραννικῶς βιαζόμενος, οὗτος ἐλευθέραν παντὸς αἰσχροῦ πάθους ἔχων τὴν ψυχὴν, τροπαίοις λαμπροῖς καὶ πολλοῖς ἐναγάλλεσθαι δίκαιος. Ὁ δὲ ἐκείναις μὲν κατακράτος ἁλοὺς, καὶ ὑπὸ τῶν βαρβαρικῶν τοῦ σώματος παθῶν τυραννούμενος, βαρβαρικοῖς δὲ τροπαίοις ἐναβρυνόμενος, οὗτος καὶ ἡλίθιος εἶναί μοι δοκεῖ, καὶ ἀνδραποδώδης. Δειλίᾳ γὰρ καὶ φόβῳ μειζόνων κακῶν (εἰ καὶ παράδοξον καὶ εἰπεῖν καὶ ἀκοῦσαι) ἀνδρεῖος εἶναι δοκεῖ. Φοβούμενος γὰρ δουλείαν ἢ ἑαυτοῦ ἢ τῶν παίδων, πολεμεῖ.

GERMANŌ. Ho men tas pollois amachous einai dokousas hēdonas sōphrosynę̄ kai enkrateią tyrannikōs biazomenos, houtos eleutheran pantos aischrou pathous echōn tēn psychēn, tropaiois lamprois kai pollois enagallesthai dikaios. Ho de ekeinais men katakratos halous, kai hypo tōn barbarikōn tou sōmatos pathōn tyrannoumenos, barbarikois de tropaiois enabrynomenos, houtos kai hēlithios einai moi dokei, kai andrapodōdēs. Deilią gar kai phobǭ meizonōn kakōn (ei kai paradoxon kai eipein kai akousai) andreios einai dokei. Phoboumenos gar douleian ē heautou ē tōn paidōn, polemei.

To Germanus. The one who tyrannically overpowers by self-control and continence the pleasures that seem invincible to many, having a soul free of every shameful passion, rightly exults in brilliant and many trophies. But the one who has been utterly captured by them, tyrannized by the barbarian passions of the body, yet prides himself on trophies over barbarians, seems to me both foolish and slavish. For through cowardice and fear of greater evils (even if it is paradoxical to say and to hear), he seems brave. For he fights fearing slavery for himself or his children.

Notes and citation

Summary: Mastery of the passions is the true victory; a soldier enslaved to pleasure is no hero.

Notes on the original text

Digital text corrected (OCR slip in breathing; word split by OCR): ἡδο νὰς → ἡδονὰς; έναβρυνόμενος → ἐναβρυνόμενος; και κῶν → κακῶν.

Topics: Self-control in food and drink, War and military service

Cite (SBL): Isidore of Pelusium, Ep. 3.291 (PG 78 78:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-291). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-291

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-291) · 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.

3.292PG 78 78:965

ΔΑΝΙΗΛ ΠΡΕΣΒΥΤΕΡΩ. Τὸν λαμπρᾶς ἀπτόμενον ὑποθέσεως, καὶ τὸν νοῦν τῶν ἱερῶν Γραφῶν ἑρμηνεῦσαι πειρώμενον, χρὴ τὴν μὲν γλῶτταν ἔχειν σεμνήν τε καὶ τρανὴν, τὴν δὲ γνώμην εὐσεβῆ τε καὶ εὐαγῆ, ἀκολουθεῖν τε αὐταῖς, καὶ μὴ ἡγεῖσθαι, μηδὲ πρὸς τὸ οἰκεῖον βούλημα, τὸν ἐκείνων νοῦν ἐκβιάζεσθαι. Τοῖς γὰρ παραποιεῖν καὶ παρερμηνεύειν τολμῶσι, κίνδυνος ἐπήρτηται μέγιστος εἰς αὐτὴν τὴν ψυχὴν βλέπων.

DANIĒL PRESBYTERŌ. Ton lampras aptomenon hypotheseōs, kai ton noun tōn hierōn Graphōn hermēneusai peirōmenon, chrē tēn men glōttan echein semnēn te kai tranēn, tēn de gnōmēn eusebē te kai euagē, akolouthein te autais, kai mē hēgeisthai, mēde pros to oikeion boulēma, ton ekeinōn noun ekbiazesthai. Tois gar parapoiein kai parermēneuein tolmōsi, kindynos epērtētai megistos eis autēn tēn psychēn blepōn.

To Daniel the presbyter. The one who takes up a brilliant subject and tries to interpret the mind of the holy Scriptures must have a tongue dignified and clear and a mind pious and holy, and must follow them and not lead, nor force their meaning to his own intention. For over those who dare to falsify and misinterpret hangs a very great danger that reaches the soul itself.

Notes and citation

Summary: Interpreters must follow Scripture's meaning, not bend it to their own.

A letter numeral at the end was removed.

Notes on the original text

Digital text corrected (letter numeral from the OCR): βλέπων. ΣΗ Γ΄. → βλέπων..

Topics: Interpreting Scripture, Scripture and canon

Cite (SBL): Isidore of Pelusium, Ep. 3.292 (PG 78 78:965; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-292). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-292

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.293PG 78 78:967

ΝΕΙΛΑΜΜΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Φυσιολογεῖν μὲν ἐμοὶ οὐ πολλὴ σπουδή, ἵνα δὲ μή σε λυπήσω, γράφω. Ὅτι διὰ τὴν τῶν κράσεων διαφορὰν, τινὲς μὲν τῶν μεθυόντων ὠχροὶ γίνονται καὶ θυμοειδεῖς, τινὲς δὲ πυῤῥοὶ καὶ ὕφαιμοι, ἢ ὑπ᾿ ἐκστάσεως τοῦ αἵματος ὑπονοστήσαντος εἰς τὸ βάθος, καὶ ὠχρὰν τοῦ προσώπου τὴν ἐπιφάνειαν καταλελοιπότος· ἢ τῆς κινήσεως τὸ ἐν βάθει θερμὸν εἰς τὴν ἐπιφάνειαν ἀνεκκαλεσαμένης. Εἴτε δ' οὕτω τις, εἴτ' ἐκείνως εἴη κεκραμένος, δύναται ὁ λογισμὸς, καθάπερ ἡνίοχος ἄριστος, ἢ μὴ συγχωρῆσαι ὅλως κινηθῆναι τὸ πάθος, ἢ κινηθὲν μεταῤῥυθμίσαι εἰς ἁρμονίαν καὶ πραότητα.

NEILAMMŌNI PRESBYTERŌ. Physiologein men emoi ou pollē spoudē, hina de mē se lypēsō, graphō. Hoti dia tēn tōn kraseōn diaphoran, tines men tōn methyontōn ōchroi ginontai kai thymoeideis, tines de pyrrhoi kai hyphaimoi, ē hyp᾿ ekstaseōs tou haimatos hyponostēsantos eis to bathos, kai ōchran tou prosōpou tēn epiphaneian kataleloipotos; ē tēs kinēseōs to en bathei thermon eis tēn epiphaneian anekkalesamenēs. Eite d' houtō tis, eit' ekeinōs eiē kekramenos, dynatai ho logismos, kathaper hēniochos aristos, ē mē synchōrēsai holōs kinēthēnai to pathos, ē kinēthen metarrhythmisai eis harmonian kai praotēta.

To Nilammon the presbyter. I have no great eagerness to discuss natural science, but so as not to grieve you, I write. Because of the difference of temperaments, some drunkards become pale and irascible, others ruddy and bloodshot: either by displacement of the blood retreating to the depth and leaving the surface of the face pale, or by the movement calling up the heat in the depth to the surface. But whether one is tempered this way or that, reason, like an excellent charioteer, can either not allow the passion to be moved at all, or, if moved, reshape it into harmony and gentleness.

Notes and citation

Summary: Drunkenness affects temperaments differently, but reason can master the passion either way.

Notes on the original text

Digital text corrected (OCR slip): κράσων → κράσεων.

Topics: Self-control in food and drink, Anger and envy

Cite (SBL): Isidore of Pelusium, Ep. 3.293 (PG 78 78:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-293). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-293

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.294PG 78 78:967

ΠΕΤΡΟ. Οἱ πάντολμοι Ἰουδαῖοι οὐδεπώποτε ὑπομεμενηκότες αἰχμαλωσίαν ἀνακλήσεως ἄμοιρον, ἢ ταύτην τὴν μετὰ τὸν σταυρὸν, οὐκ οἶδ᾽ ὅπως, γνωσιμαχεῖν οὐκ ἀνέχονται · καὶ ταῦτα καὶ τῶν Γραφῶν καὶ τῶν πραγμάτων ἡμῖν μὲν μαρτυρούντων, ἐκείνων δὲ καταψηφιζομένων. Περιεῖναι οὖν συνεχωρήθησαν, ἵνα καὶ τὰς τοῦ πολέμου ἐκτραγῳδήσωσι συμφοράς, καὶ ὥσπερ αἰχμάλωτοι καὶ μαστιγίαι τὴν ὑφ᾽ ἥλιον περιθέοντες, ἴδωσιν πανταχόσε ἀνθοῦν τοῦ Σταυρωθέντος τὸ σέβας Καὶ ταῦτα μὲν εἰς τοσοῦτον. Ἐπὶ δὲ τοῖς τολμῶσιν ὀρφανοὺς ἀδικεῖν, ἐκεῖνό φημι ὅτι ὁ τῶν βασιλευόντων Βασιλεὺς, καὶ τῶν κυριευόντων Κύριος· Ὁ δοῦλος μὲν γὰρ Ναβουχοδονόσορ, φησὶ, καὶ ἐπὶ τὸν δοῦλόν μου Δαβίδ. Τὸν μὲν γὰρ ἀπὸ τῆς δεσποτείας μόνον οὕτω καλεῖ· τὸν δὲ καὶ ἀπὸ τῆς πολιτείας · οὗτος πατήρ τῶν ὀρφανῶν, καὶ κριτὴς τῶν χηρῶν καλούμενος χαίρει. Ἐπὶ μὲν γὰρ τῶν ὑψηλῶν, τὸ τῆς δεσποτείας ὄνομα τάττει· ἐπὶ δὲ τῶν ταπεινῶν, τὸ τῆς κηδεμονίας. Ἐκείνων μὲν γὰρ δεσπότης εἶναι διαβεβαιοῦται· τούτων δὲ πατήρ. Μηδεὶς τοιγαροῦ· ὀρφανὸν ἀδικείτω, τὸν πατέρα ἐννοῶν· μηδὲ χήραν καταπονείτω, τὸν κριτὴν φανταζόμενος · μηδὲ ἄλλον τινὰ πλεονεκτείτω, τον ἀδέκαστον κριτὴν ὀνειροπολῶν. Εἰ δὲε τις συνέσεως χηρεύων, καὶ τὰ παρόντα μόνον ὁρῶν, περὶ δὲ τὰ μέλλοντα τυφλώττων, κέρδη εἶναι νομίζει τὰς ἁρπαγὰς, ἀκουέτω, ὅτι – κἀνταῦθα πολλάκις κινδύνους ὠδίνουσιν αἱ πλεονεξίαι, καὶ οὐ μόνον τῶν ὑπαρχόντων στερίσκονται ἀλλὰ καὶ τὴν ψυχὴν αὐτὴν προσαφαιροῦνται. Οὐ γὰρ εἴ τι λῆμμα, καὶ κάλλιστον, ἀλλ᾽ ἐκεῖνο μόνον, ὁ τῷ καλῷ συμπέφυκε· τούτου δ' ἀπόντος, ὁδῷ βαδίζει ἐπὶ τὰς συμφοράς. Ωσπερ γὰρ ἐν θήρα καὶ τὸ ἑλεῖν καλὸν, καὶ τὸ διαμαρτεῖν κάλλιον (εἰ τὸ μὲν ἀκινδύνως· τὸ δὲ, ἐπὶ τῷ χαλεπόν τι παθεῖν γίγνοιτο), οὕτω καὶ ἐπὶ τῶν κερδῶν. Αἰσχύνην γὰρ προσοφλισκάνουσι, καὶ κινδύνους κληρονομοῦσιν· εἴ γε πλεονεκτεῖν, μετὰ τοῦ δικαίου τὰς εὐπορίας ἔχειν δυνάμενοι, ἐπιχειροῖεν. Εἰ δὲ τις φαίη • Τίς οὐκ ἂν ἐθελήσειε λαμβάνων εὐπορεῖν; – Τίς δ᾽ ἂν ἕλοιτο κερδήσας ἀπολωλέναι; φαίην ἄν· τὸ γὰρ ἀφ᾽ ὧν κινδυνεύειν περίεστι, κερδαίνειν ἐθέλειν, οὐ κέρδη θηρωμένων ἐστὶν, ἀλλ᾽ ἀδοξίας καὶ συμφοράς ἐπειδὴ τῶν κερδῶν τὰ μὲν αἰσχρὰν ἔχει τὴν ὑπόθεσιν, τὰ δὲ ἐπικίνδυνον τὴν πλεονεξίαν. Εἴτε οὖν διὰ τὰ παρόντα, εἴτε διὰ τὰ μέλλοντα, βαρυτάτην τὴν ζημίαν τὸ κακῶς κερδαίνειν ἡγούμενοι, παντὶ σθένει τὴν ἀδικίαν φευγέτωσαν.

PETRO. Hoi pantolmoi Ioudaioi oudepōpote hypomemenēkotes aichmalōsian anaklēseōs amoiron, ē tautēn tēn meta ton stauron, ouk oid᾽ hopōs, gnōsimachein ouk anechontai ; kai tauta kai tōn Graphōn kai tōn pragmatōn hēmin men martyrountōn, ekeinōn de katapsēphizomenōn. Perieinai oun synechōrēthēsan, hina kai tas tou polemou ektragǭdēsōsi symphoras, kai hōsper aichmalōtoi kai mastigiai tēn hyph᾽ hēlion peritheontes, idōsin pantachose anthoun tou Staurōthentos to sebas Kai tauta men eis tosouton. Epi de tois tolmōsin orphanous adikein, ekeino phēmi hoti ho tōn basileuontōn Basileus, kai tōn kyrieuontōn Kyrios; Ho doulos men gar Nabouchodonosor, phēsi, kai epi ton doulon mou Dabid. Ton men gar apo tēs despoteias monon houtō kalei; ton de kai apo tēs politeias ; houtos patēr tōn orphanōn, kai kritēs tōn chērōn kaloumenos chairei. Epi men gar tōn hypsēlōn, to tēs despoteias onoma tattei; epi de tōn tapeinōn, to tēs kēdemonias. Ekeinōn men gar despotēs einai diabebaioutai; toutōn de patēr. Mēdeis toigarou; orphanon adikeitō, ton patera ennoōn; mēde chēran kataponeitō, ton kritēn phantazomenos ; mēde allon tina pleonekteitō, ton adekaston kritēn oneiropolōn. Ei dee tis syneseōs chēreuōn, kai ta paronta monon horōn, peri de ta mellonta typhlōttōn, kerdē einai nomizei tas harpagas, akouetō, hoti – kantautha pollakis kindynous ōdinousin hai pleonexiai, kai ou monon tōn hyparchontōn steriskontai alla kai tēn psychēn autēn prosaphairountai. Ou gar ei ti lēmma, kai kalliston, all᾽ ekeino monon, ho tǭ kalǭ sympephyke; toutou d' apontos, hodǭ badizei epi tas symphoras. Ōsper gar en thēra kai to helein kalon, kai to diamartein kallion (ei to men akindynōs; to de, epi tǭ chalepon ti pathein gignoito), houtō kai epi tōn kerdōn. Aischynēn gar prosophliskanousi, kai kindynous klēronomousin; ei ge pleonektein, meta tou dikaiou tas euporias echein dynamenoi, epicheiroien. Ei de tis phaiē • Tis ouk an ethelēseie lambanōn euporein? – Tis d᾽ an heloito kerdēsas apolōlenai? phaiēn an; to gar aph᾽ hōn kindyneuein periesti, kerdainein ethelein, ou kerdē thērōmenōn estin, all᾽ adoxias kai symphoras epeidē tōn kerdōn ta men aischran echei tēn hypothesin, ta de epikindynon tēn pleonexian. Eite oun dia ta paronta, eite dia ta mellonta, barytatēn tēn zēmian to kakōs kerdainein hēgoumenoi, panti sthenei tēn adikian pheugetōsan.

To Peter. The all-daring Jews, who never endured a captivity without recall except this one after the cross, somehow will not bear to acknowledge defeat, though both the Scriptures and the facts bear witness for us and condemn them. They have been allowed to survive, then, so that they may tell the tragedy of the war's misfortunes, and, running over the earth like captives and whipped slaves, may see everywhere the worship of the Crucified blossoming. So much for that. As for those who dare to wrong orphans, I say this: the King of kings and Lord of lords (who says, "Nebuchadnezzar my servant," and "to my servant David," calling the one so only from his lordship, the other also from his way of life) rejoices to be called father of orphans and judge of widows. For with the lofty he uses the name of lordship; with the lowly, that of care. Of the former he declares himself master, of the latter father. Let no one, then, wrong an orphan, considering the Father; nor oppress a widow, picturing the Judge; nor defraud anyone else, imagining the impartial Judge. And if someone, lacking understanding, seeing only the present and blind to the future, thinks that plunder is gain, let him hear that even here greed often breeds dangers, and people are not only deprived of their possessions but lose their very soul besides. For not every gain is good, but only that which is united with the good; without it, it travels the road to misfortunes. For just as in hunting it is good to catch, but better to miss (if the one is without danger and the other would bring suffering something grievous), so too with gains. For they incur shame besides and inherit dangers, if they undertake greed when they could have wealth with justice. And if someone says, "Who would not wish to grow rich by taking?", I would say, "And who would choose to gain and be ruined?" For to wish to gain from things from which danger results is the mark not of those who hunt gains but of those who hunt disgrace and misfortunes; since of gains some have a shameful occasion and others a dangerous greed. Whether, then, for the present or for the future, let them flee injustice with all their strength, considering unjust gain the heaviest loss.

1 Tim 6:15 (allusion, high confidence) · Jer 27:6 (allusion, medium confidence) · Ezek 34:23 (allusion, low confidence) · Ps 68:5 (67:6 LXX) (allusion, high confidence)

Notes and citation

Summary: The Jews' permanent exile witnesses to the Crucified; and God, father of orphans and judge of widows, will punish those who enrich themselves by wronging them.

1 Tim 6:15 (cf. Rev 19:16). "Nebuchadnezzar my servant": Jer 25:9; 27:6 (LXX lacks the phrase). "My servant David": e.g. Ezek 34:23. Ps 68:5 (LXX 67:6). The passage on the Jews recurs in 3.305; Isidore's polemic is translated as written.
The word order of the sentence on God's titles is confused in the scan; translated by sense. The part on orphans may be a separate letter, but no heading is visible.

Notes on the original text

Digital text corrected (word split by OCR): δια βεβαιοῦται → διαβεβαιοῦται; όνει ροπολῶν → ὀνειροπολῶν.

Topics: Jews and Judaism, Wealth and poverty, Parents and children, Widows and consecrated virgins, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 3.294 (PG 78 78:967; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-294). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-294

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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.

3.295PG 78 78:969

ΧΑΙΡΗΜΩΝΙ, ΖΩΣΙΜΟ, ΜΑΡΩΝΙ. "Ὅτι ἀθάνατος ἡ ψυχή. Μὴ νομίζοντες, ὦ βέλτιστοι, μετὰ τῶν σωμάτων σβέννυσθαι τὰς ψυχὰς, ἀδεῶς ἁμαρτάνετε, ὡς δίκας μὴ ὑφέξοντες· ἀλλὰ παρὰ τοῦ κριτοῦ τὴν ἀλήθειαν μαθόντες, ὅτι καὶ ἀθάνατοί εἰσι καὶ δίκην ὑφέξουσι, παλινῳδίαν ἄσατε. «Μὴ φοβηθῆτε γὰρ, φησὶν, ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι» (αὕτη ἀναντίῤῥητος τῆς ἀθανασίας τῆς ψυχῆς ἡ μαρτυρία) · · φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. » ( Αὕτη καὶ τῆς ἀναστάσεως καὶ τῆς κολάσεως ἀψευδὴς ἀπόδειξις. Τὴν γὰρ τοῦ Δημιουργοῦ ἀπόφασιν πάσης ἀποδείξεως ἰσχυροτέραν χρὴ νομίζειν. Ὅτι δὲ καὶ ἐν τῇ Παλαιᾷ Διαθήκῃ οἱ εὐδόκιμοι καὶ λαμπροὶ τὴν τῆς ψυχῆς ᾔδεσαν ἀθανασίαν, ἀκούσατε τῶν τριῶν παίδων ἐν τῇ καμίνῳ λεγόντων· • Εὐλογεῖτε, πνεύματα καὶ ψυχαὶ δικαίων, τὸν Κύριον. • Αξιόπιστοι δὲ δήπουθέν εἰσιν, οἱ τὸν τύραννον μὴ φοβηθέντες, ἀλλὰ τὴν εὐσέβειαν ἐπιδειξάμενοι, καὶ τὸ πῦρ δυσωπήσαντες. Ὁ δὲ τῶν Σεραφὶμ θεωρὸς βοῶν, « Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; » τί ἄλλο ἢ τὴν γέενναν, καὶ τὴν τῶν ψυχῶν ἀθανασίαν, καὶ τὴν τῶν σωμάτων ἀναβίωσιν κηρύττει; Μὴ οὖν μύθους ἡγήσησθε τοὺς ἐπασθέντας ὑμῖν παρὰ τῆς Γραφῆς· λόγους, ἀλλ᾽ ἀνενέγκατε. Ἔξεστι γὰρ ἕως ἐνθάδε ἐσμέν. Οὐ γὰρ θέλει ὁ Θεὸς τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ ζῇν αὐτὸν τὴν ἀοίδιμον ζωήν. Εἰ γὰρ προφθάσοιμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει, τουτέστιν, εἰ πρὸ τῆς κυρίας διὰ πραγμάτων αὐτὰ ἀπολογησόμεθα, ἐν τῇ κρίσει ἐλεηθησόμεθα. Τὴν γὰρ τοῦ Δημιουργοῦ, ὡς ἔφην, ἀπόφασιν πάσης ἀποδείξεως ἰσχυροτέραν χρὴ νομίζειν.

ChAIRĒMŌNI, ZŌSIMO, MARŌNI. "Hoti athanatos hē psychē. Mē nomizontes, ō beltistoi, meta tōn sōmatōn sbennysthai tas psychas, adeōs hamartanete, hōs dikas mē hyphexontes; alla para tou kritou tēn alētheian mathontes, hoti kai athanatoi eisi kai dikēn hyphexousi, palinǭdian asate. «Mē phobēthēte gar, phēsin, apo tōn apokteinontōn to sōma, tēn de psychēn mē dynamenōn apokteinai» (hautē anantirrhētos tēs athanasias tēs psychēs hē martyria) ; ; phobēthēte de mallon ton dynamenon kai psychēn kai sōma apolesai en geennę̄. » ( Hautē kai tēs anastaseōs kai tēs kolaseōs apseudēs apodeixis. Tēn gar tou Dēmiourgou apophasin pasēs apodeixeōs ischyroteran chrē nomizein. Hoti de kai en tę̄ Palaią Diathēkę̄ hoi eudokimoi kai lamproi tēn tēs psychēs ę̄desan athanasian, akousate tōn triōn paidōn en tę̄ kaminǭ legontōn; • Eulogeite, pneumata kai psychai dikaiōn, ton Kyrion. • Axiopistoi de dēpouthen eisin, hoi ton tyrannon mē phobēthentes, alla tēn eusebeian epideixamenoi, kai to pyr dysōpēsantes. Ho de tōn Seraphim theōros boōn, « Tis anangelei hymin hoti pyr kaietai? » ti allo ē tēn geennan, kai tēn tōn psychōn athanasian, kai tēn tōn sōmatōn anabiōsin kēryttei? Mē oun mythous hēgēsēsthe tous epasthentas hymin para tēs Graphēs; logous, all᾽ anenenkate. Exesti gar heōs enthade esmen. Ou gar thelei ho Theos ton thanaton tou hamartōlou, hōs to epistrepsai auton apo tēs hodou autou tēs ponēras, kai zę̄n auton tēn aoidimon zōēn. Ei gar prophthasoimen to prosōpon autou en exomologēsei, toutestin, ei pro tēs kyrias dia pragmatōn auta apologēsometha, en tę̄ krisei eleēthēsometha. Tēn gar tou Dēmiourgou, hōs ephēn, apophasin pasēs apodeixeōs ischyroteran chrē nomizein.

To Chaeremon, Zosimus and Maron. [That the soul is immortal.] Do not, excellent friends, thinking that souls are extinguished with bodies, sin without fear as though you will not undergo judgment; but, learning the truth from the Judge, that they are immortal and will undergo judgment, sing a recantation. "Do not fear," he says, "those who kill the body but cannot kill the soul" (this is an irrefutable testimony to the soul's immortality); "rather fear him who can destroy both soul and body in Gehenna" (this is an unerring proof both of the resurrection and of punishment). For one must consider the Creator's declaration stronger than every proof. And that the esteemed and illustrious under the Old Covenant too knew the soul's immortality, hear the three young men in the furnace saying, "Bless the Lord, spirits and souls of the righteous." And they are surely trustworthy, who did not fear the tyrant but displayed piety and put the fire to shame. And the one who beheld the seraphim, crying, "Who will tell you that a fire is burning?", what else does he proclaim but Gehenna, the immortality of souls and the coming to life of bodies? Do not, then, think the words chanted to you by Scripture fables, but recover. For it is possible while we are here. For God does not desire the death of the sinner so much as that he turn from his wicked way and live the renowned life. For if we come before his face with confession, that is, if before the appointed day we make our defence for these things by deeds, we shall find mercy in the judgment. For, as I said, one must consider the Creator's declaration stronger than every proof.

Matt 10:28 (quotation, high confidence) · Isa 33:14 (quotation, high confidence) · Isa 6:2 (allusion, medium confidence) · Ezek 33:11 (quotation, high confidence) · Ps 95:2 (94:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Isidore proves the soul's immortality and future judgment from Matt 10:28, the Song of the Three, and Isaiah, and urges the wayward clergy to repent while there is time.

Matt 10:28. "Bless the Lord, spirits and souls of the righteous": Song of the Three 64 (Dan 3:86 LXX). Isa 33:14 LXX (Isaiah saw the seraphim, Isa 6:2). Ezek 33:11. Ps 95:2 (LXX 94:2).

Notes on the original text

Digital text corrected (OCR slip in breathing): ἕως ἑνθάδε → ἕως ἐνθάδε; άψευδὴς → ἀψευδὴς.

Extrabiblical texts: Pr Azar 64 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: The soul, Resurrection of the body, Hell and eternal punishment, Repentance, Church discipline and penance

Cite (SBL): Isidore of Pelusium, Ep. 3.295 (PG 78 78:969; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-295). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-295

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.296PG 78 78:971

ΑΓΑΘΩΝΙ ΠΡΕΣΒΥΤΕΡΩ. Πῶς νοητέον τὸ εἰρημένον τῷ ᾿Αβραάμ, « Πληθύνων πληθυνῶ. › Οὐρανίοις ἄστροις καὶ ψάμμῳ θαλαττίᾳ παρεικάσειν τὸ τοῦ Ἀβραὰμ ἐπηγγείλατο σπέρμα ὁ Θεὸς, μηνύων ὅτι τινὲς μὲν ἐξ αὐτῶν διαλάμψουσιν (οἷοι ἦσαν οἱ προφῆται καὶ οἱ δίκαιοι, ἀπόστολοί τε καὶ οἱ ἐξ αὐτῶν πιστεύσαντες, καὶ ἔργοις διαπρέψαντες, οἷς ὁ Σωτὴρ μὲν ἔφη, «Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων· · ὁ δὲ ᾿Απόστολος, « Ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ,») τινὲς δὲ χαμαιπετεῖς καὶ χαμαίζηλοι ἀλώσονται, ἀβέβαιοί τε καὶ ὑπὸ παντὸς ἀνέμου περιφερόμενοι, οἵτινες καὶ ἐξευτελισθήσονται, ὡς ψάμμος θαλαττία τε καὶ ἄκαρπος λογισθέντες.

AGAThŌNI PRESBYTERŌ. Pōs noēteon to eirēmenon tǭ ᾿Abraam, « Plēthynōn plēthynō. › Ouraniois astrois kai psammǭ thalattią pareikasein to tou Abraam epēngeilato sperma ho Theos, mēnyōn hoti tines men ex autōn dialampsousin (hoioi ēsan hoi prophētai kai hoi dikaioi, apostoloi te kai hoi ex autōn pisteusantes, kai ergois diaprepsantes, hois ho Sōtēr men ephē, «Lampsatō to phōs hymōn emprosthen tōn anthrōpōn; ; ho de ᾿Apostolos, « En hois phainesthe hōs phōstēres en kosmǭ,») tines de chamaipeteis kai chamaizēloi alōsontai, abebaioi te kai hypo pantos anemou peripheromenoi, hoitines kai exeutelisthēsontai, hōs psammos thalattia te kai akarpos logisthentes.

To Agathon the presbyter. [How what was said to Abraham, "Multiplying I will multiply," is to be understood.] God promised to liken Abraham's seed to the stars of heaven and the sand of the sea, showing that some of them would shine (such as the prophets and the righteous, the apostles and those of them who believed and excelled in works, to whom the Saviour said, "Let your light shine before people," and the Apostle, "among whom you shine as lights in the world"), while others would be found grovelling and earthbound, unstable and carried about by every wind, who will also be despised, reckoned as the sand of the sea and fruitless.

Gen 22:17 (quotation, high confidence) · Matt 5:16 (quotation, high confidence) · Phil 2:15 (quotation, high confidence) · Eph 4:14 (echo, medium confidence)

Notes and citation

Summary: In Gen 22:17 the stars are Abraham's descendants who shine with faith and good works, the sand those who are earthbound and unstable.

Gen 22:17. Matt 5:16. Phil 2:15. Eph 4:14.

Notes on the original text

Digital text corrected (words joined by OCR): Ἐνοἷς → Ἐν οἷς.

Topics: Interpreting Scripture, The church and Israel

Cite (SBL): Isidore of Pelusium, Ep. 3.296 (PG 78 78:971; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-296). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-296

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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.

3.297PG 78 78:971

ΠΑΥΛΩ. Εἰ μὲν ὡς διαλλαγησόμενοι οἱ πρώην φίλοι διαφέρονται, ἧττόν ἐστι κακόν · εἰ δὲ ὡς ἄσπονδοι διαμενοῦντες, μεῖζον. Πλὴν ὅπως ἂν διακέοιντο, σπούδασον εἰς εἰρήνην θᾶττον αὐτοὺς συναλλάξαι, μήποτε καὶ χρόνος δυσχερέστερον τοῦτο κατασκευάσῃ.

PAULŌ. Ei men hōs diallagēsomenoi hoi prōēn philoi diapherontai, hētton esti kakon ; ei de hōs aspondoi diamenountes, meizon. Plēn hopōs an diakeointo, spoudason eis eirēnēn thatton autous synallaxai, mēpote kai chronos dyscheresteron touto kataskeuasę̄.

To Paul. If former friends quarrel intending to be reconciled, it is a lesser evil; if intending to remain irreconcilable, a greater one. But however they are disposed, be eager to reconcile them to peace quickly, lest time make this harder.

Notes and citation

Summary: Estranged friends should be reconciled quickly, before time hardens the breach.

Topics: Love of God and neighbour, Forgiveness of sins

Cite (SBL): Isidore of Pelusium, Ep. 3.297 (PG 78 78:971; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-297). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-297

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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.

3.298PG 78 78:971

ΤΩ ΑΥΤΩ. Εἰς τὸ γεγραμμένον ἐν τῷ νόμῳ· - Πένητα οὐκ ἐλεήσεις ἐν κρίσει. › Ὁ τῇ πενίᾳ εἰς φιλοπραγμοσύνην καταχρώμενος, οὐ μόνον ἐλέους τυχεῖν οὐκ ἂν εἴη δίκαιος, ἀλλὰ καὶ μίσους ἄξιός ἐστι. Δέον γὰρ τὰς ἡσυχίας ἄγοντα παρακαλεῖν, ἐγκλήματα ῥάπτει. Διὸ δὴ καὶ ἡ τῆς δικαιοσύνης πηγή, μὴ ἐλεεῖσθαι τὸν πένητα ἐν κρίσει ἐθέσπισεν, ἐλεεῖσθαι μὲν αὐτὸν βουλομένη, συκοφαντεῖν δὲ ἀπαγορεύουσα. Εἰ γὰρ ἐκεῖνο τὸ τοῦ ἱκέτου σχῆμα ἀφέμενος, τὸ τοῦ διαδίκου ἀναλαβεῖν τολμήσειε, τὸ δίκαιον κρατείτω παρὰ τῷ ψηφιζομένῳ. Κύριος μὲν γὰρ ἐστιν ὁ ἐγκληθεὶς καὶ νικήσας, μετὰ τὴν νίκην οἰκτεῖραι τὸν ἡττηθέντα· οὐ μὴν ὁ τῆς ψήφου κύριος, δίκαιος ἂν εἴη λυμήνασθαι τὸ δίκαιον.

TŌ AUTŌ. Eis to gegrammenon en tǭ nomǭ; - Penēta ouk eleēseis en krisei. › Ho tę̄ penią eis philopragmosynēn katachrōmenos, ou monon eleous tychein ouk an eiē dikaios, alla kai misous axios esti. Deon gar tas hēsychias agonta parakalein, enklēmata rhaptei. Dio dē kai hē tēs dikaiosynēs pēgē, mē eleeisthai ton penēta en krisei ethespisen, eleeisthai men auton boulomenē, sykophantein de apagoreuousa. Ei gar ekeino to tou hiketou schēma aphemenos, to tou diadikou analabein tolmēseie, to dikaion krateitō para tǭ psēphizomenǭ. Kyrios men gar estin ho enklētheis kai nikēsas, meta tēn nikēn oikteirai ton hēttēthenta; ou mēn ho tēs psēphou kyrios, dikaios an eiē lymēnasthai to dikaion.

To the same. [On what is written in the law, "You shall not pity a poor man in judgment."] The one who misuses poverty for meddlesomeness not only would not deserve to obtain pity but is even worthy of hatred. For when he ought to keep quiet and entreat, he stitches together accusations. That is why the fount of justice ordained that the poor man not be pitied in judgment: wishing him to be pitied, but forbidding him to accuse falsely. For if he dares to leave the posture of a suppliant and take up that of a litigant, let justice prevail with the one who votes. For the one accused who has won is free, after the victory, to pity the defeated; but the one who holds the vote ought not to corrupt justice.

Exod 23:3 (quotation, high confidence)

Notes and citation

Summary: Exod 23:3 forbids favouring a poor man who turns from entreaty to false accusation, though the winner may afterwards show mercy.

Exod 23:3 LXX (cf. 3.250).

Notes on the original text

Digital text corrected (word split by OCR): ψή φου → ψήφου.

Topics: The law of Moses, Wealth and poverty, Rulers and the state

Cite (SBL): Isidore of Pelusium, Ep. 3.298 (PG 78 78:971; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-298). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-298

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.299PG 78 78:971

ΘΕΩΝΊ ΕΠΙΣΚΟΠΩ. Εἰ καὶ αὐτὴ καθ' ἑαυτὴν ἡ κακία Ζωσίμου δοκιμαζομένη, ὡς γέγραφας, χαλεπή τυγχάνει, καὶ τοῖς ἄλλοις παραβαλλομένη χαλεπωτέρα εὑρίσκεται, τὸ δὲ μηδὲ εἰδέναι αὐτὸν ὅτι νοσεῖ, χαλεπωτάτην αὐτὴν δείκνυσι, τί ἡμῖν ἐνοχλεῖς, ὡς δυναμένοις ἀνήκεστον θεραπεῦσαι νόσημα; Τοῦτο γὰρ Θεοῦ μόνου χρήζει, τοῦ καὶ παθῶν καὶ πάσης περιγινομένου κακίας.

ThEŌNI EPISKOPŌ. Ei kai autē kath' heautēn hē kakia Zōsimou dokimazomenē, hōs gegraphas, chalepē tynchanei, kai tois allois paraballomenē chalepōtera heurisketai, to de mēde eidenai auton hoti nosei, chalepōtatēn autēn deiknysi, ti hēmin enochleis, hōs dynamenois anēkeston therapeusai nosēma? Touto gar Theou monou chrēzei, tou kai pathōn kai pasēs periginomenou kakias.

To Theon the bishop. Even if Zosimus's vice, examined by itself, is, as you wrote, grievous, and compared with others is found more grievous, and his not even knowing that he is sick shows it most grievous, why do you trouble us, as though we could cure an incurable disease? For this needs God alone, who prevails over passions and every vice.

Notes and citation

Summary: Only God can cure Zosimus, who does not even know he is sick.

Fragments of the edition's apparatus to 3.297–3.298 stood inside a word in the scan; removed.

Notes on the original text

Digital text corrected (OCR slip in accent; apparatus interleaved inside a word by the OCR): δοκισχολαστικῷ. διαλλάται. ΙD. τὸν πένητα.... ἐλεεῖσθαι, σθαι. μαζομένη → δοκιμαζομένη; νοσεί, → νοσεῖ,.

Topics: Church discipline and penance, Grace

Cite (SBL): Isidore of Pelusium, Ep. 3.299 (PG 78 78:971; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-299). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-299

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.300PG 78 78:973

ПЕТРО. Περὶ τῆς ἐν ταῖς δημηγορίαις παῤῥησίας τοῦ Παύλου. Λίαν θαυμάζω τοῦ ἀοιδίμου Παύλου τὴν ἀνδρίαν, πῶς καὶ κρινόμενος ἐδημηγόρει, καὶ εὐθύνας ἀπαιτούμενος ἐδίδασκε. Διδασκάλου μὲν γάρ ἐστι τὸ μετ᾿ ἐξουσίας λέγειν, κρινομένου δὲ τὸ μετρεῖν τῷ καιρῷ τοὺς λόγους. ᾿Αλλ' οὗτος εἰς τοὐναντίον ἐχώρει· εἶχε γὰρ ἐν ἑαυτῷ τὸν τῆς σοφίας χορηγόν τε καὶ πρύτανιν.

ПЕТРО. Peri tēs en tais dēmēgoriais parrhēsias tou Paulou. Lian thaumazō tou aoidimou Paulou tēn andrian, pōs kai krinomenos edēmēgorei, kai euthynas apaitoumenos edidaske. Didaskalou men gar esti to met᾿ exousias legein, krinomenou de to metrein tǭ kairǭ tous logous. ᾿All' houtos eis tounantion echōrei; eiche gar en heautǭ ton tēs sophias chorēgon te kai prytanin.

To Peter. [On Paul's frankness in his public speeches.] I greatly admire the courage of the renowned Paul: how, even on trial, he addressed the people, and, when called to account, he taught. For it belongs to a teacher to speak with authority, and to one on trial to measure his words by the occasion. But he went the opposite way; for he had in himself the giver and president of wisdom.

Acts 26:1–29 (allusion, high confidence) · Acts 24:10 (allusion, medium confidence)

Notes and citation

Summary: Paul taught boldly even while on trial, because the Spirit of wisdom was in him.

Acts 24:10–25; 26:1–29.

Topics: The Holy Spirit, Persecution

Cite (SBL): Isidore of Pelusium, Ep. 3.300 (PG 78 78:973; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-300). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-300

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.301PG 78 78:973

ΑΡΧΟΝΤΙΩ ΠΟΛΙΤΕΥΟΜΕΝΩ. Ἔοικας ἀγνοεῖν, ὅτι τὸ αὐτὸ ῥῆμα, καὶ τὸ αὐτὸ ὄνομα, καὶ ὁ αὐτὸς λόγος, μὴ μετὰ τοῦ αὐτοῦ τόνου λεγόμενος, ποτὲ μὲν ἐμφαίνει λογισμοῦ, ποτὲ δὲ ὀργῆς καρπόν.

ARChONTIŌ POLITEUOMENŌ. Eoikas agnoein, hoti to auto rhēma, kai to auto onoma, kai ho autos logos, mē meta tou autou tonou legomenos, pote men emphainei logismou, pote de orgēs karpon.

To Archontius, member of the city council. You seem not to know that the same word, the same name and the same speech, said not in the same tone, sometimes shows the fruit of reason and sometimes of anger.

Notes and citation

Summary: The same words can express reason or anger depending on tone.

Notes on the original text

Digital text corrected (OCR slip): ὀργῆς καρπέν → ὀργῆς καρπόν.

Topics: Anger and envy

Cite (SBL): Isidore of Pelusium, Ep. 3.301 (PG 78 78:973; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-301). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-301

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.302PG 78 78:973

ΑΛΥΠΙΩ. Ὁ φίλος ὁ σὸς, παύσων τοὺς ὀνειδίσαντας αὐτῶν τὴν πρὸς σὲ γεγενημένην αὐτῷ μικροψυχίαν, ἐκεῖσε ἀφῖκτο· ἧκε γὰρ τὴν νυνὶ φιλοφροσύνην οὐ μόνον καλύψων, ἀλλὰ καὶ σβέσων τὴν προλαβοῦσαν δυσμένειαν· δέδεξο τοίνυν αὐτὸν ὑπτίαις χερσίν

ALYPIŌ. Ho philos ho sos, pausōn tous oneidisantas autōn tēn pros se gegenēmenēn autǭ mikropsychian, ekeise aphikto; hēke gar tēn nyni philophrosynēn ou monon kalypsōn, alla kai sbesōn tēn prolabousan dysmeneian; dedexo toinyn auton hyptiais chersin

To Alypius. Your friend has arrived there to silence those who reproached him for the meanness he showed toward you; for he has come not only to cover but to quench his former ill will by his present friendliness. Receive him, then, with open arms.

Notes and citation

Summary: Isidore asks Alypius to welcome a friend who comes to make amends.

Notes on the original text

Digital text corrected (stray letter from the OCR): προλαβοῦσαν σ δυσμένειαν → προλαβοῦσαν δυσμένειαν.

Topics: Forgiveness of sins, Love of God and neighbour

Cite (SBL): Isidore of Pelusium, Ep. 3.302 (PG 78 78:973; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-302). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-302

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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.

3.303PG 78 78:973

ΑΓΑΘΟΔΑΙΜΟΝΙ ΓΡΑΜΜΑΤΙΚΩ. Εἰ καὶ τισιν ἴσως κολακεύουσί σε, ἔδοξε λογισμοῦ εἶναι, οὐκ ὀργῆς ἡ ἀπόκρισις, ἐμοὶ δοκεῖ θρασύτητος μᾶλλον εἶναι ἢ θράσους ὁ καρπός. Διὸ δὴ παραινῶ σοι ἔμπροσθεν τῆς ὀργῆς τιθέναι τὸν λογισμόν, καὶ οὕτω καὶ λέγειν καὶ γράφειν. Εἰ γὰρ συγχωρήσειας αὐτῇ προπηδᾶν τοῦ λογισμοῦ, πάντα ἄνω καὶ κάτω ποιήσει.

AGAThODAIMONI GRAMMATIKŌ. Ei kai tisin isōs kolakeuousi se, edoxe logismou einai, ouk orgēs hē apokrisis, emoi dokei thrasytētos mallon einai ē thrasous ho karpos. Dio dē parainō soi emprosthen tēs orgēs tithenai ton logismon, kai houtō kai legein kai graphein. Ei gar synchōrēseias autę̄ propēdan tou logismou, panta anō kai katō poiēsei.

To Agathodaemon the grammarian. Even if to some, perhaps those who flatter you, your answer seemed to be the fruit of reason and not of anger, to me it seems rather the fruit of rashness. That is why I advise you to put reason before anger, and so both speak and write. For if you allow anger to leap ahead of reason, it will turn everything upside down.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Reason must govern anger in speech and writing.

"Rather the fruit of rashness": the scan reads "of boldness rather than of audacity" (θρασύτητος ... ἢ θράσους), probably corrupt; translated by sense.

Notes on the original text

Digital text corrected (word split by OCR): συγχωρή σειας → συγχωρήσειας.

Topics: Anger and envy

Cite (SBL): Isidore of Pelusium, Ep. 3.303 (PG 78 78:973; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-303). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-303

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.304PG 78 78:973

ΘΕΟΦΙΛΟ ΥΠΟΔΙΑΚΟΝΩ. Ὅτι μὲν τῇ πείρᾳ τὴν φήμην ὑπερέβη ὁ μακάριος Τιμόθεος, καὶ κρείττων ἦν ἀκοῆς εἰς θέαν ἐρχόμενος, ἅπαντες οἱ τῆς μειλιχίου ἐκείνης ἀξιωθέντες συνουσίας ἴσασιν. Ὅτι δὲ καὶ αὐτὸς ηὐχόμην τοσοῦτον δυνηθῆναι φράσαι, ὁπόσον καὶ βούλομαι, οὐδεὶς, ὡς οἶμαι, ἀμφιβάλλει. Ἐπειδὴ εὔξασθαι μὲν ῥάδιον, τυχεῖν δὲ ἀπορώτερον, ἢ ὅσα πρόχειρον εὔξασθαι, ἐγὼ μὲν σιγήσω· σὺ δ᾽ ἐξ ὧν ἀκριβῶς οἶσθα, τὸ ἐγκώμιον αὐτῷ ὑφᾶναι μὴ παραιτήσῃ. Ὅτε οἱ ἀλιτήριοι Ἰουδαῖοι τῆς ἀγγελικῆς συμμαχίας, διὰ τὸ κατὰ τοῦ Δεσπότου τὴν πάντολμον ἐκείνην λύσσαν δεδραματουργηκέναι, ἐγυμνώθησαν· τότε δὴ τῇ Ῥωμαίων παραδοθέντες ἀσπίδι, τοσοῦτοι μὲν ἑάλωσαν, ὡς τοὺς τεθεαμένους ἀπιστεῖν, εἴ τις ἀπώλετο· τοσοῦτοι δὲ οἱ πεπτωκότες εὑρέθησαν, ὡς ἀπορεῖν ἅπαντας εἴ τις ἑάλωκεν. Ὅτε μὲν γὰρ περὶ τοὺς συνδούλους ἡ μανία ἐθήγετο, μετρίως ἐσωφρονίζοντο. Ὅτε δὲ κατὰ τοῦ Δεσπότου ἐμάνησαν, ὡς συγγνώμης μείζονα πταίσαντες, πανωλεθρίᾳ παρεδόθησαν. Οἱ μὲν γὰρ πυρὸς καὶ σιδήρου, οἱ δὲ λιμοῦ ἔργον ἐγένοντο. Οἱ δὲ περιλειφθέντες διὰ τοῦτο περιεἶναι συνεχωρήθησαν, ἵνα καὶ τὰς τοῦ πολέμου τραγῳδήσωσι συμφορὰς, καὶ ὥσπερ αἰχμάλωτοι μαστιγίαι τὴν ὑφ᾽ ἡλίῳ περιιόντες, ἴδωσι πανταχόσε ἀνθοῦν σταυρωθέντος τὸ σέβας.

ThEOPhILO YPODIAKONŌ. Hoti men tę̄ peirą tēn phēmēn hyperebē ho makarios Timotheos, kai kreittōn ēn akoēs eis thean erchomenos, hapantes hoi tēs meilichiou ekeinēs axiōthentes synousias isasin. Hoti de kai autos ēuchomēn tosouton dynēthēnai phrasai, hoposon kai boulomai, oudeis, hōs oimai, amphiballei. Epeidē euxasthai men rhadion, tychein de aporōteron, ē hosa procheiron euxasthai, egō men sigēsō; sy d᾽ ex hōn akribōs oistha, to enkōmion autǭ hyphanai mē paraitēsę̄. Hote hoi alitērioi Ioudaioi tēs angelikēs symmachias, dia to kata tou Despotou tēn pantolmon ekeinēn lyssan dedramatourgēkenai, egymnōthēsan; tote dē tę̄ Rhōmaiōn paradothentes aspidi, tosoutoi men healōsan, hōs tous tetheamenous apistein, ei tis apōleto; tosoutoi de hoi peptōkotes heurethēsan, hōs aporein hapantas ei tis healōken. Hote men gar peri tous syndoulous hē mania ethēgeto, metriōs esōphronizonto. Hote de kata tou Despotou emanēsan, hōs syngnōmēs meizona ptaisantes, panōlethrią paredothēsan. Hoi men gar pyros kai sidērou, hoi de limou ergon egenonto. Hoi de perileiphthentes dia touto perieinai synechōrēthēsan, hina kai tas tou polemou tragǭdēsōsi symphoras, kai hōsper aichmalōtoi mastigiai tēn hyph᾽ hēliǭ periiontes, idōsi pantachose anthoun staurōthentos to sebas.

To Theophilus the subdeacon. That the blessed Timothy surpassed his fame by experience, and was greater than his report when one came to see him, all who were thought worthy of that gentle company know. And that I too prayed to be able to say as much as I wish, no one, I think, doubts. But since it is easy to pray and harder to obtain than all that is readily prayed for, I will be silent; but you, from what you know exactly, do not refuse to weave his praise. [Letter 3.305] When the accursed Jews, for having staged that all-daring madness against the Master, were stripped of the angelic alliance, then, handed over to the Roman shield, so many were captured that those who saw it doubted whether anyone had perished, and so many were found fallen that all doubted whether anyone had been captured. For when their madness was sharpened against fellow servants, they were chastened moderately; but when they raged against the Master, as having sinned beyond pardon, they were handed over to utter destruction. Some became the work of fire and iron, others of famine. Those left over were allowed to survive for this reason: that they might tell the tragedy of the war's misfortunes, and, going about the earth like captive and whipped slaves, see everywhere the worship of the Crucified blossoming.

Notes and citation

Summary: Isidore asks Theophilus to praise the late Timothy; and (Letter 3.305) sees the fall of Jerusalem as punishment of the Jews for the crucifixion.

Letter 3.305 begins at "When the accursed Jews"; its heading was not recovered from the scan. Cf. 3.294. The polemic is translated as written.

Notes on the original text

Digital text corrected (word split by OCR): ἐκεί νην → ἐκείνην; τραγ ῳδήσωσι → τραγῳδήσωσι; μαστι γίαι → μαστιγίαι.

Topics: Church office, Jews and Judaism, Passion and death of Christ, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 3.304 (PG 78 78:973; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-304). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-304

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.306PG 78 78:975

ΚΥΡΙΛΛΩ ΕΠΙΣΚΟΠΩ. Ὥσπερ βασιλεὺς ὑπὸ τῶν νόμων ἀρχόμενος, ἔμψυχός ἐστι νόμος · οὕτω καὶ ἱερεὺς ὑπὸ τῶν θεσμῶν βασιλευόμενος, κανών ἐστιν ἄφθογγος

KYRILLŌ EPISKOPŌ. Hōsper basileus hypo tōn nomōn archomenos, empsychos esti nomos ; houtō kai hiereus hypo tōn thesmōn basileuomenos, kanōn estin aphthongos

To Cyril the bishop. Just as a king ruled by the laws is a living law, so a priest governed by the ordinances is a voiceless rule.

Notes and citation

Summary: A bishop who obeys the canons becomes himself a living rule.

The addressee is probably Cyril of Alexandria.

Notes on the original text

Digital text corrected (word split and stray letter from the OCR): ἔμα ψυχός → ἔμψυχός.

Topics: Church office, Rulers and the state

Cite (SBL): Isidore of Pelusium, Ep. 3.306 (PG 78 78:975; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-306). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-306

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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.

3.307PG 78 78:975

ΗΣΑΙΑ ΣΤΡΑΤΙΩΤΗ. Ὥσπερ οἱ γνήσιοι καὶ διάπυροι τῆς σωφροσύνης ἐρασταὶ ἐκ τῆς οἰκείας ἁγνείας, καὶ περὶ τῶν ἄλλων καὶ περὶ μὴ ὄντων τοιούτων πολλάκις καθαρὰς τὰς ψήφους φέρουσι, καὶ οὐδένα ἡγοῦνται ἀκόλαστον εἶναι· οὕτω καὶ οἱ τῷ τῆς ἀσελγείας οἴστρῳ λυττῶντες, ὧν εἷς καὶ αὐτὸς, ὥς φασι, τυγχάνεις, ἐκ τῆς σφῶν λαγνείας, καὶ τοὺς μὴ ὄντας τοιούτους, τοιούτους εἶναι ψηφίζονται. Ἕκαστοι γὰρ ἐκ τῶν καθ' ἑαυτοὺς, καὶ τὰς περὶ τῶν ἄλλων φέρουσι ψήφους.

ĒSAIA STRATIŌTĒ. Hōsper hoi gnēsioi kai diapyroi tēs sōphrosynēs erastai ek tēs oikeias hagneias, kai peri tōn allōn kai peri mē ontōn toioutōn pollakis katharas tas psēphous pherousi, kai oudena hēgountai akolaston einai; houtō kai hoi tǭ tēs aselgeias oistrǭ lyttōntes, hōn heis kai autos, hōs phasi, tynchaneis, ek tēs sphōn lagneias, kai tous mē ontas toioutous, toioutous einai psēphizontai. Hekastoi gar ek tōn kath' heautous, kai tas peri tōn allōn pherousi psēphous.

To Isaiah the soldier. Just as genuine and ardent lovers of chastity, from their own purity, often cast pure verdicts even about others who are not such, and think no one licentious, so those raving with the frenzy of licentiousness, of whom you too, as they say, are one, judge from their own lust that even those who are not such are such. For each casts his verdicts about others from his own case.

Notes and citation

Summary: People judge others by themselves: the chaste think all chaste, the lustful all lustful.

Notes on the original text

Digital text corrected (word split by OCR): λυττῶν· τες → λυττῶντες; τοιο ούτους → τοιούτους.

Topics: Sexual morality

Cite (SBL): Isidore of Pelusium, Ep. 3.307 (PG 78 78:975; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-307). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-307

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.308PG 78 78:975

ΑΜΜΩΝΙΟ ΤΡΙΒΟΥΝΩ. Καὶ ὁ καιρὸς τῆς πανηγύρεως ἐπαληθεύων ἑαυτὸν ) εὐμοιρίᾳ φύσεως κεκόσμηται. Ἵνα γὰρ παρῶ τὸ τῶν ψυχῶν ἔαρ, τὸ μετὰ τὸν χειμῶνα τῶν ἁμαρτημάτων ἀνθῆσαν, οὐδὲ τὸ τῶν σωμάτων ἔξω θαύματος καθέστηκε. Τῆς γὰρ χειμερίου δυσκρασίας δεύτερον ὁρμηθὲν, τῆς θερινῆς ὀχλήσεως προτρέχει, ἵνα δείξῃ, ὅτι ὁ τοῦ χειμῶνος τῶν ἁμαρτημάτων ἀπαλλαγεὶς, εἰ μὴ ἑαρινὴν καὶ ᾿βεβηκυῖαν κατάστασιν ἐν ἑαυτῷ φυλάξοι, τῷ πυρὶ τῆς κρίσεως παραδοθήσεται. Ὥσπερ γὰρ ἀνάγκῃ τινὶ μετὰ τὸ ἔαρ τὸ θέρος, οὕτω καὶ μετὰ τὴν ἀνεξικακίαν ἡ κρίσις πάντως ἐπιφοιτήσει.

AMMŌNIO TRIBOUNŌ. Kai ho kairos tēs panēgyreōs epalētheuōn heauton ) eumoirią physeōs kekosmētai. Hina gar parō to tōn psychōn ear, to meta ton cheimōna tōn hamartēmatōn anthēsan, oude to tōn sōmatōn exō thaumatos kathestēke. Tēs gar cheimeriou dyskrasias deuteron hormēthen, tēs therinēs ochlēseōs protrechei, hina deixę̄, hoti ho tou cheimōnos tōn hamartēmatōn apallageis, ei mē hearinēn kai ᾿bebēkuian katastasin en heautǭ phylaxoi, tǭ pyri tēs kriseōs paradothēsetai. Hōsper gar anankę̄ tini meta to ear to theros, houtō kai meta tēn anexikakian hē krisis pantōs epiphoitēsei.

To Ammonius the tribune. The season of the festival too, proving itself true, has been adorned with nature's good fortune. For to pass over the spring of souls, which has blossomed after the winter of sins, that of bodies too is not without wonder. For having set out a second time from winter's bad weather, it runs ahead of summer's oppression, to show that the one freed from the winter of sins, unless he keeps a spring-like and settled condition in himself, will be handed over to the fire of judgment. For just as summer necessarily follows spring, so judgment will certainly come after forbearance.

Notes and citation

Summary: The spring festival (Easter) shows that the soul freed from the winter of sin must persevere, for judgment follows as summer follows spring.

The festival is evidently Easter.

Topics: Easter and the church year, Repentance, The last judgment

Cite (SBL): Isidore of Pelusium, Ep. 3.308 (PG 78 78:975; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-308). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-308

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.309PG 78 78:977

ΜΑΡΤΥΡΙΟ ΠΡΕΣΒΥΤΕΡΩ. Εἰ βούλει, ὦ βέλτιστε, μεγάλα δεῖξαι τὰ σαυτοῦ κατορθώματα, μὴ μέγα φρόνει, καὶ τότε ταῦτα μείζονα ἀποφαίνεις. Μὴ νομίσῃς τι πεποιηκέναι, καὶ τότε λαμπρότερος ἔσῃ. Εἰ γὰρ ὁ ἁμαρτωλὸς νομίζων εἶναι τοῦθ᾽ ὅπερ ἐστὶ, δίκαιος γίνεται (ὥσπερ καὶ ὁ τελώνης)· ὁ δίκαιος ἁμαρτωλὸν ἑαυτὸν ἡγούμενος, πῶς οὐ σεμνότερός ἐστι καὶ εὐκλεέστερος; Ἡ εὐγνωμοσύνη στέφανον ἁμαρτωλῷ ἤνεγκεν (οὐδὲ γὰρ ταπεινοφρονῶν, ἀλλ᾽ ἀληθεύων ἔλεγε), ταπεινοφροσύνη δικαίῳ πῶς οὐ μυρίους πλέξει στεφάνους; Πολλοὶ μὲν ἀνθρώπων (πάντας γὰρ αἰτιᾶσθαι οὐχ ὅσιον), τὰ μὲν κακὰ καὶ μὴ μαθόντες δρῶσι, τὰ δὲ ἀγαθὰ οὐδὲ διδασκόμενοι συνίασιν· ἀλλὰ τὰ μὲν τιμωρίας πνέοντα ἀφ᾿ ἑαυτῶν ποιοῦντες διατελοῦσι· τὰ δὲ στεφάνων πρόξενα, οὐδ᾽ ἀναγκαζόμενοι διαπράττονται· κἀκεῖνα μὲν μηδὲ παραδείγματα πολλάκις ἔχοντες τίκτουσι· ταῦτα δὲ, καὶ παραδείγματα ὁρῶντες παραγράφονται. Τοσοῦτον ἀπέχουσι τοῦ μιμεῖσθαι. Τοῦ χάριν δὴ ταῦτα γράφω, τυχόν οὐκ ἀγνοεῖς· ὅτι Ζωσίμου καὶ Μάρωνος τοὺς βίους ἐκωμώδησας.

MARTYRIO PRESBYTERŌ. Ei boulei, ō beltiste, megala deixai ta sautou katorthōmata, mē mega phronei, kai tote tauta meizona apophaineis. Mē nomisę̄s ti pepoiēkenai, kai tote lamproteros esę̄. Ei gar ho hamartōlos nomizōn einai touth᾽ hoper esti, dikaios ginetai (hōsper kai ho telōnēs); ho dikaios hamartōlon heauton hēgoumenos, pōs ou semnoteros esti kai eukleesteros? Hē eugnōmosynē stephanon hamartōlǭ ēnenken (oude gar tapeinophronōn, all᾽ alētheuōn elege), tapeinophrosynē dikaiǭ pōs ou myrious plexei stephanous? Polloi men anthrōpōn (pantas gar aitiasthai ouch hosion), ta men kaka kai mē mathontes drōsi, ta de agatha oude didaskomenoi syniasin; alla ta men timōrias pneonta aph᾿ heautōn poiountes diatelousi; ta de stephanōn proxena, oud᾽ anankazomenoi diaprattontai; kakeina men mēde paradeigmata pollakis echontes tiktousi; tauta de, kai paradeigmata horōntes paragraphontai. Tosouton apechousi tou mimeisthai. Tou charin dē tauta graphō, tychon ouk agnoeis; hoti Zōsimou kai Marōnos tous bious ekōmōdēsas.

To Martyrius the presbyter. If you wish, excellent friend, to show your achievements great, do not think highly of yourself, and then you make them greater. Do not think you have done anything, and then you will be more brilliant. For if the sinner, thinking himself what he is, becomes righteous (as did the tax collector), how is the righteous man who considers himself a sinner not more venerable and more glorious? If honesty brought a crown to a sinner (for he spoke not out of humility but truthfully), how will humility not weave countless crowns for the righteous? [Letter 3.310] Many people (for it is not holy to accuse all) do evil things without even learning them, but do not understand good things even when taught; they keep doing of themselves what breathes punishment, but do not accomplish what wins crowns even under compulsion; they give birth to the former often without even having examples, but reject the latter even when they see examples. So far are they from imitating. Why I write this, you perhaps know: because you mocked the lives of Zosimus and Maron.

Luke 18:13 (allusion, high confidence) · Luke 18:14 (allusion, high confidence)

Notes and citation

Summary: Humility enlarges good deeds, as the tax collector shows; and (Letter 3.310) people do evil readily but resist good even when shown it.

Luke 18:13–14.
Letter 3.310 begins at "Many people"; its heading was not recovered from the scan.

Notes on the original text

Digital text corrected (stray mark from the OCR): παραδείγματα᾿ ὁρῶντες → παραδείγματα ὁρῶντες.

Topics: Humility and pride, Sin

Cite (SBL): Isidore of Pelusium, Ep. 3.309 (PG 78 78:977; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-309). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-309

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.311PG 78 78:977

ΔΑΝΙΗΛ ΠΡΕΣΒΥΤΕΡΩ. Ὁ σοφὸς Εὐστάθιος ὁ πρεσβύτερος, ὁ ὑπὸ θείας μισοπονηρίας, καὶ ἐπὶ τῇ ὁμωνυμίᾳ τοῦ ἐναγοῦς, ὡς οἶσθα, Εὐσταθίου βαρυνόμενος, καὶ ἀμεῖψαι ἑαυτοῦ τὴν προσηγορίαν βουλόμενος οἴχεται. Τέθνηκε γὰρ, εἰπεῖν ἴσως οὐ θέμις. Ἡ γὰρ τῶν φιλαρέτων ἀνδρῶν κοίμησις, ὧν εἷς ἦν καὶ αὐτὸς, τελευτὴ μὲν ἐστι τῶν λυπηρῶν, ἀρχὴ δὲ τῶν ἀγαθῶν. Τὸ γὰρ τῶν ἄθλων πέρας, ἀρχὴ τῶν στεφάνων καθέστηκε. Ἔχει τι ἡ ψυχή μου ἐπιῤῥεπὲς, ὦ φίλε, εἰς τὸ πιστεύειν μὲν τοῖς μεγίστοις κατορθώμασιν, ἀπιστεῖν δὲ τοῖς μεγάλοις ἁμαρτήμασι. Διὸ καὶ τοὺς ἐκεῖνα μὲν διηγουμένους ἐπαινῶ· τοὺς δὲ ταῦτα, εἰ μὲν δυναίμην, ἐπιστομίζω· εἰ δὲ μὴ, τῷ στυγνάζειν ἀναστέλλω. Εἰ τοίνυν καὶ τὸν σὸν ἐχθρὸν ἄῤῥητά τινα κατὰ σοῦ ῥητορεύσαντα ἐπεστόμισα, μὴ ἐμοὶ χάριν ἴσθι, ἀλλὰ τῷ Θεῷ τῷ τοιαύτην μοι προαίρεσιν χαρισαμένῳ. Καὶ πειρῶ ἐκεῖνον, δι' ὧν πράττεις, ἐλέγχειν. Οὕτω γὰρ ἐγὼ χάριν εἴσομαι, εἰ μὴ ἐλεγχοίμην ὑπὲρ σοῦ, ἀλλ᾽ ὑπὲρ τῆς ἀληθείας τὸν λόγον ποιησάμενος.

DANIĒL PRESBYTERŌ. Ho sophos Eustathios ho presbyteros, ho hypo theias misoponērias, kai epi tę̄ homōnymią tou enagous, hōs oistha, Eustathiou barynomenos, kai ameipsai heautou tēn prosēgorian boulomenos oichetai. Tethnēke gar, eipein isōs ou themis. Hē gar tōn philaretōn andrōn koimēsis, hōn heis ēn kai autos, teleutē men esti tōn lypērōn, archē de tōn agathōn. To gar tōn athlōn peras, archē tōn stephanōn kathestēke. Echei ti hē psychē mou epirrhepes, ō phile, eis to pisteuein men tois megistois katorthōmasin, apistein de tois megalois hamartēmasi. Dio kai tous ekeina men diēgoumenous epainō; tous de tauta, ei men dynaimēn, epistomizō; ei de mē, tǭ stygnazein anastellō. Ei toinyn kai ton son echthron arrhēta tina kata sou rhētoreusanta epestomisa, mē emoi charin isthi, alla tǭ Theǭ tǭ toiautēn moi proairesin charisamenǭ. Kai peirō ekeinon, di' hōn pratteis, elenchein. Houtō gar egō charin eisomai, ei mē elenchoimēn hyper sou, all᾽ hyper tēs alētheias ton logon poiēsamenos.

To Daniel the presbyter. The wise Eustathius the presbyter, burdened by divine hatred of evil and by sharing the name, as you know, of the polluted Eustathius, and wishing to change his name, has departed. For perhaps it is not right to say he has died. For the falling asleep of virtuous men, of whom he was one, is the end of sorrows and the beginning of good things; for the end of the contests is the beginning of the crowns. [Letter 3.312] My soul has a certain inclination, friend, to believe the greatest achievements and to disbelieve great sins. That is why I praise those who tell the former; those who tell the latter I silence if I can, and if not, I check by looking gloomy. If, then, I silenced your enemy when he declaimed unspeakable things against you, do not thank me, but God, who granted me such a disposition. And try to refute him by what you do. For so I shall be thanked, if I am not refuted for having spoken on your behalf, but on behalf of the truth.

Notes and citation

Summary: Isidore announces the death of the good presbyter Eustathius; and (Letter 3.312) says he readily believes good reports and silences slander.

Letter 3.312 begins at "My soul has"; its heading was not recovered from the scan. The "polluted Eustathius" is the wayward cleric of other letters.

Notes on the original text

Digital text corrected (stray mark from the OCR): τοῦ ἐναγοῦς, & ὡς οἶσθα → τοῦ ἐναγοῦς, ὡς οἶσθα.

Topics: Death and burial, Lying and truthfulness, Church office

Cite (SBL): Isidore of Pelusium, Ep. 3.311 (PG 78 78:977; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-311). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-311

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.313PG 78 78:977

ΛΑΜΠΕΤΙΩ ΔΙΑΚΟΝΩ. Περὶ τῆς θείας ἐπιδημίας. Ἴσθι, ὦ σοφίας αὐτοφυὲς ἄγαλμα, ὅτι ὁ καλλίνικος τῶν οὐρανῶν βασιλεὺς, ὁ ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων τὴν ἐπιδημίαν τῇδε ποιησάμενος, πᾶν τὸ ἁμαρτάνον ὡς βάρβαρον χειρωσάμενος, ὡς οἰκεῖον μετὰ τὴν νίκην ᾤκτειρε.

LAMPETIŌ DIAKONŌ. Peri tēs theias epidēmias. Isthi, ō sophias autophyes agalma, hoti ho kallinikos tōn ouranōn basileus, ho epi sōtērią tōn anthrōpōn tēn epidēmian tę̄de poiēsamenos, pan to hamartanon hōs barbaron cheirōsamenos, hōs oikeion meta tēn nikēn ǭkteire.

To Lampetius the deacon. [On the divine coming among us.] Know, you self-grown statue of wisdom, that the triumphant King of heaven, who made his coming here for the salvation of humankind, having subdued all that sins as a barbarian, pitied it after the victory as his own.

Notes and citation

Summary: Christ conquered sinful humanity like a barbarian foe and then pitied it as his own.

Topics: Incarnation, Salvation

Cite (SBL): Isidore of Pelusium, Ep. 3.313 (PG 78 78:977; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-313). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-313

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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.

3.314PG 78 78:979

ΠΕΤΡΩ ΣΧΟΛΑΣΤΙΚΩ. Ὁ μὴ μόνον τοῖς ἀδικουμένοις ἐπαμύνων, ἀλλὰ καὶ ὅπως μηδεὶς ἀδικήσῃ προμηθούμενος, οὗτος οὐ μόνον ἄρχων δραστήριος, ἀλλὰ καὶ νομοθέτης σοφὸς δίκαιος ἂν εἴη καλεῖσθαι· τὸ μὲν τῇ ἀρχικῇ δυνάμει, τὸ δὲ τῇ ψυχικῇ συνέσει διαπραττόμενος. Ὁ μήτε χάριτι, μήτε δυσμενείᾳ, μήτε δωροδοκία λυμαινόμενος τὸ δίκαιον, οὗτος καὶ ἄριστός ἐστι τοῦ δικαίου κανὼν, καὶ ἀδέκαστος τῶν ἀμφισβητουμένων κριτής.

PETRŌ SChOLASTIKŌ. Ho mē monon tois adikoumenois epamynōn, alla kai hopōs mēdeis adikēsę̄ promēthoumenos, houtos ou monon archōn drastērios, alla kai nomothetēs sophos dikaios an eiē kaleisthai; to men tę̄ archikę̄ dynamei, to de tę̄ psychikę̄ synesei diaprattomenos. Ho mēte chariti, mēte dysmeneią, mēte dōrodokia lymainomenos to dikaion, houtos kai aristos esti tou dikaiou kanōn, kai adekastos tōn amphisbētoumenōn kritēs.

To Peter the scholasticus. The one who not only defends the wronged but also takes forethought that no one may do wrong deserves to be called not only an effective ruler but also a wise legislator, accomplishing the one by the power of office and the other by understanding of soul. [Letter 3.315] The one who corrupts justice neither by favour, nor by enmity, nor by bribery is the best rule of justice and an impartial judge of disputes.

Textual problem in this passage: see the notes.

Notes and citation

Summary: A good official prevents wrongs as well as punishing them; and (Letter 3.315) an incorruptible judge is the rule of justice.

Letter 3.315 begins at "The one who corrupts"; its heading was not recovered from the scan.

Notes on the original text

Digital text corrected (OCR slip in accent): τοῦ δικαίου κανῶν → τοῦ δικαίου κανὼν.

Topics: Rulers and the state

Cite (SBL): Isidore of Pelusium, Ep. 3.314 (PG 78 78:979; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-314). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-314

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.316PG 78 78:979

ΙΕΡΑΚΙ ΠΡΕΣΒΥΤΕΡΩ. • Διδοὺς σοφίαν τοῖς σοφοῖς, καὶ φρόνησιν τοῖς εἰδόσι σύνεσιν. » ἐθνῶν ἀριστεύσας, ἀλλὰ καὶ κατὰ Ἰουδαίων, τῶν Τὸ ῥηθὲν τῷ Δανιήλ, « Διδοὺς σοφίαν τοῖς σοφοῖς, καὶ φρόνησιν τοῖς εἰδόσι· » σύνεσιν μάλιστα μὲν περὶ ἑαυτοῦ εἶπεν. Ἐπειδὴ οὐ μόνον αὐτῷ τὸ ἐνύπνιον τοῦ βασιλέως (ὅπερ αὐτὸς ὁ ἑωρακὼς οὐκ ᾔδει) ἀπεκάλυψεν ὁ Θεὸς, ἀλλὰ καὶ τὴν αἰτίαν, δι᾽ ἣν ἐδείχθη ἡ "ὄψις ἐκείνη; καὶ τὴν σύγκρισιν. Ἡ δὲ αἰτία ἦν, τοῦ βασιλέως τὰ βουλεύματα. Ἐπειδὴ γὰρ ὡς εἰκὸς, ὠφρύωτο τοῖς τροπαίοις, οὐ μόνον κατὰ τῶν ἄλλων πολλὰ καὶ μεγάλα αὐχούντων εὐηργετῆσθαι ἐπί τε τῆς Αἰγύπτου, ἐπί τε τῆς ἐρήμου, ἐπί τε τῆς Παλαιστίνης ἐνενόησεν, ὡς εἰκὸς, θεασάμενος πολλὰς βασιλείας σβεσθείσας (ἦν γὰρ καὶ ἡ τῶν ᾿Ασσυρίων τελευτήσασα), εἰ καὶ αὐτῷ μεταβολή τις γενήσεται. Ακολούθως τοιγαροῦν τοῖς βουλεύμασιν ἡ ὄψις γέγονεν. Ὁ δὲ προφήτης τὰ βεβουλευμένα αὐτῷ πρῶτον διηγήσατο, ἵνα ἀπὸ τῶν ὡμολογημένων καὶ τὰ λανθάνοντα ἀξιόπιστα γένωνται, καὶ ἡ ἑρμηνεία εὐπαράδεκτος εἴη. Οὕτως οὖν καὶ ὁ βασιλεὺς κατεδέξατο τὸ λεχθέντα. Οὐ γὰρ μόνον ἀφ᾿ ὧν τὰ κατὰ διάνοιαν ἔφη, ἐστοχάσατο ὡς ἀληθῆ τὰ εἰρημένα τυγχάνει · ἀλλὰ καὶ ἀνεπόλησεν ἴσως τὸ ὀφθὲν, καὶ εἰς Ο μνήμην ἦλθεν ὑπὸ τῆς ἀκριβείας τῶν λεχθέντων. Καὶ ταῦτα μὲν ἐπὶ τοσοῦτον. Εἰ δὲ καὶ περὶ τῶν ἄλλων τοῦτο ἔφη, σοφοὺς, οἷμαι, καλεῖ τοὺς τὸν θεῖον κτησαμένους φόβον (« ᾿Αρχὴ γὰρ σοφίας, φόβος Κυρίου)· · εἰδότας δὲ σύνεσιν, τοὺς πεπαιδευμένους τὸν νόμον. Εἰ γὰρ τῆς τῶν εἰδώλων ἀποσταῖεν ἀπάτης, ἔψονται δὲ τοῖς οὐρανίοις χρησμοῖς, λήψονται τὴν τῶν ἀῤῥήτων γνῶσιν. « Δίδωσι γὰρ σοφίαν τοῖς σοφοῖς, ὁ τουτέστι τὴν θείαν χάριν τοῖς φοβουμένοις ὀρέγει· ε φρόνησιν δὲ τοῖς εἰδόσι σύνεσιν, » τουτέστι τῶν κεκρυμμένων τὴν γνῶσιν τοῖς συνετῶς ἐπὶ τὸν τὰ τοιαῦτα ἀποκαλύπτειν δυνάμενον κατατρέχουσιν. Η πάλιν, σοφίαν μὲν τοῖς σοφῶς ἑαυτοὺς ἄγουσι· φρόνησιν δὲ, τοῖς σύνεσιν γεωργοῦσιν, ἵν᾿ ἡ προαίρεσις τὴν χάριν ἐπισπάσηται, καὶ μὴ κατὰ ἀποκλήρωσιν δόξῃ χαρίζεσθαι. Πρὸς γὰρ τὰς παρασκευὰς καὶ ἡ χάρις ἐφίπταται. Ἢ πάλιν, ἐπειδὴ πολλοὶ καὶ τῶν ἔξωθεν σοφῶν καὶ συνετῶν προσελθόντες τῷ θείῳ κηρύγματι τὴν ὄντως σοφίαν, καὶ τὴν τῷ ὄντι σύνεσιν δρέψασθαι ἤμελλον, τοῦτο προεφήτευσε.

IERAKI PRESBYTERŌ. • Didous sophian tois sophois, kai phronēsin tois eidosi synesin. » ethnōn aristeusas, alla kai kata Ioudaiōn, tōn To rhēthen tǭ Daniēl, « Didous sophian tois sophois, kai phronēsin tois eidosi; » synesin malista men peri heautou eipen. Epeidē ou monon autǭ to enypnion tou basileōs (hoper autos ho heōrakōs ouk ę̄dei) apekalypsen ho Theos, alla kai tēn aitian, di᾽ hēn edeichthē hē "opsis ekeinē? kai tēn synkrisin. Hē de aitia ēn, tou basileōs ta bouleumata. Epeidē gar hōs eikos, ōphryōto tois tropaiois, ou monon kata tōn allōn polla kai megala auchountōn euērgetēsthai epi te tēs Aigyptou, epi te tēs erēmou, epi te tēs Palaistinēs enenoēsen, hōs eikos, theasamenos pollas basileias sbestheisas (ēn gar kai hē tōn ᾿Assyriōn teleutēsasa), ei kai autǭ metabolē tis genēsetai. Akolouthōs toigaroun tois bouleumasin hē opsis gegonen. Ho de prophētēs ta bebouleumena autǭ prōton diēgēsato, hina apo tōn hōmologēmenōn kai ta lanthanonta axiopista genōntai, kai hē hermēneia euparadektos eiē. Houtōs oun kai ho basileus katedexato to lechthenta. Ou gar monon aph᾿ hōn ta kata dianoian ephē, estochasato hōs alēthē ta eirēmena tynchanei ; alla kai anepolēsen isōs to ophthen, kai eis O mnēmēn ēlthen hypo tēs akribeias tōn lechthentōn. Kai tauta men epi tosouton. Ei de kai peri tōn allōn touto ephē, sophous, hoimai, kalei tous ton theion ktēsamenous phobon (« ᾿Archē gar sophias, phobos Kyriou); ; eidotas de synesin, tous pepaideumenous ton nomon. Ei gar tēs tōn eidōlōn apostaien apatēs, epsontai de tois ouraniois chrēsmois, lēpsontai tēn tōn arrhētōn gnōsin. « Didōsi gar sophian tois sophois, ho toutesti tēn theian charin tois phoboumenois oregei; e phronēsin de tois eidosi synesin, » toutesti tōn kekrymmenōn tēn gnōsin tois synetōs epi ton ta toiauta apokalyptein dynamenon katatrechousin. Ē palin, sophian men tois sophōs heautous agousi; phronēsin de, tois synesin geōrgousin, hin᾿ hē proairesis tēn charin epispasētai, kai mē kata apoklērōsin doxę̄ charizesthai. Pros gar tas paraskeuas kai hē charis ephiptatai. Ē palin, epeidē polloi kai tōn exōthen sophōn kai synetōn proselthontes tǭ theiǭ kērygmati tēn ontōs sophian, kai tēn tǭ onti synesin drepsasthai ēmellon, touto proephēteuse.

To Hierax the presbyter. ["Giving wisdom to the wise and prudence to those who know understanding."] What Daniel said, "Giving wisdom to the wise and prudence to those who know understanding," he said above all about himself. For God revealed to him not only the king's dream (which the one who saw it did not know), but also the cause for which that vision was shown, and its interpretation. The cause was the king's thoughts. For since, as was likely, he was puffed up by his trophies, having excelled not only against the other nations but also against the Jews, who boasted many and great things of having received benefits in Egypt, in the desert and in Palestine, he considered, as was likely, seeing many kingdoms extinguished (for that of the Assyrians too had ended), whether some change would come upon him too. The vision, then, came in accordance with his thoughts. The prophet first told him what he had been thinking, so that from what was agreed the hidden things too might become credible and the interpretation acceptable. And so the king accepted what was said. For not only from his telling what was in his mind did he conjecture that what was said was true, but perhaps he also recalled what he had seen, and it came to his memory through the exactness of what was said. So much for this. And if he said this about the others too, I think he calls wise those who have acquired the fear of God ("for the fear of the Lord is the beginning of wisdom"), and those who know understanding those educated in the law. For if they depart from the deceit of idols and follow the heavenly oracles, they will receive the knowledge of ineffable things. "For he gives wisdom to the wise," that is, he holds out divine grace to those who fear him; "and prudence to those who know understanding," that is, the knowledge of hidden things to those who run with understanding to the one who can reveal such things. Or again: wisdom to those who conduct themselves wisely, and prudence to those who cultivate understanding, so that the will may draw grace and he may not seem to grant it by lot. For grace flies to meet the preparations. Or again: since many of the wise and understanding outside, coming to the divine preaching, were to pluck the true wisdom and real understanding, he prophesied this.

Dan 2:21 (quotation, high confidence) · Dan 2:29 (allusion, high confidence) · Prov 1:7 (quotation, high confidence)

Notes and citation

Summary: Dan 2:21 refers to Daniel himself, to whom God revealed Nebuchadnezzar's dream and thoughts, and more generally to those who fear God and prepare themselves for his grace.

Dan 2:21, 29–30 (cf. 3.28). Prov 1:7 (cf. 9:10). A line is misplaced in the scan ("...having excelled against the nations but also against the Jews, who" stands after the title); translated where the sense requires.

Notes on the original text

Digital text corrected (OCR slip in accent; word split by OCR): τυγ χάνει → τυγχάνει; σοφιας, → σοφίας,.

Topics: Interpreting Scripture, Grace, Free will, Prophecy and fulfilment

Cite (SBL): Isidore of Pelusium, Ep. 3.316 (PG 78 78:979; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-316). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-316

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Translation: Translated by Claude from the Greek of Migne (PG 78; PG 72), Bayerische Staatsbibliothek OCR; no public-domain English exists, so the translation was re-read against the Greek.

3.317PG 78 78:981

ΘΕΩΝΙ. Οὐχ ἡ δύναμις μόνον, ὦ θαυμάσιε, τοῦ κηρύγματος, ἀλλὰ καὶ ὁ βίος τῶν κηρυττόντων συμβαίνων τῷ κηρύγματι, τοὺς ἀνθρώπους ἐπηγάγετο. Τίς γὰρ ἂν ἐπείσθη ἀνθρώποις, ἄλλα μὲν φράζουσιν, ἕτερα δὲ πράττουσιν; Εἰ γὰρ νῦν πολλοὶ ῥιζωθέντες ἐν τῇ πίστει, ἐκ τοῦ βίου τῶν ὑφηγητῶν, οὐ μόνον ἐσαλεύθησαν, ἀλλὰ καὶ αὐτόπρεμνοι ἀνεσπάσθησαν· τίς ἂν παρὰ τὴν ἀρχὴν μὴ ὁρῶν πολιτείαν τοῖς λεγομένοις συμβαίνουσαν ἐπείσθη; καὶ ταῦτα, κελευόμενος τῶν πατρῴων θεῶν τε καὶ ἐθῶν ἀποστῆναι, καὶ πλοῦτον μὲν καὶ τρυφὴν καὶ ἡδονὴν μισῆσαι, ἀσπάσασθαι δὲ ἀκτημοσύνην καὶ νηστείαν, καὶ ἁγνείαν, καὶ πρὸς καθημερινοὺς παρασκευάσασθαι θανάτους. Οὐδὲν δυνατώτερον ἀρετῆς, ὦ ὁμώνυμε, οὐδὲ τυραννικώτερον. Αὕτη γὰρ ἐλέγχουσα τὰς τῶν πραγμάτων μεταβολὰς, ὑπ᾿ αὐτῶν ἐλέγχεσθαι οὐκ ἀνέχεται· ἀλλὰ πάσας τὰς ἡνίας τοῦ πρέποντος ἐπιβάλλουσα, ἡνιοχεῖ καὶ ἄγει πρὸς ὅπερ βούλεται.

ThEŌNI. Ouch hē dynamis monon, ō thaumasie, tou kērygmatos, alla kai ho bios tōn kēryttontōn symbainōn tǭ kērygmati, tous anthrōpous epēgageto. Tis gar an epeisthē anthrōpois, alla men phrazousin, hetera de prattousin? Ei gar nyn polloi rhizōthentes en tę̄ pistei, ek tou biou tōn hyphēgētōn, ou monon esaleuthēsan, alla kai autopremnoi anespasthēsan; tis an para tēn archēn mē horōn politeian tois legomenois symbainousan epeisthē? kai tauta, keleuomenos tōn patrǭōn theōn te kai ethōn apostēnai, kai plouton men kai tryphēn kai hēdonēn misēsai, aspasasthai de aktēmosynēn kai nēsteian, kai hagneian, kai pros kathēmerinous paraskeuasasthai thanatous. Ouden dynatōteron aretēs, ō homōnyme, oude tyrannikōteron. Hautē gar elenchousa tas tōn pragmatōn metabolas, hyp᾿ autōn elenchesthai ouk anechetai; alla pasas tas hēnias tou prepontos epiballousa, hēniochei kai agei pros hoper bouletai.

To Theon. Not only the power of the preaching, admirable friend, but also the life of the preachers, agreeing with the preaching, drew people. For who would have been persuaded by people saying one thing and doing another? For if now many who were rooted in the faith have not only been shaken but torn up by the roots because of the life of their guides, who at the beginning would have been persuaded without seeing a way of life agreeing with what was said? And that when commanded to depart from ancestral gods and customs, to hate wealth, luxury and pleasure, and to embrace poverty, fasting and purity, and to prepare for daily deaths. [Letter 3.318] Nothing is more powerful than virtue, namesake, nor more sovereign. For refuting the changes of affairs, it does not allow itself to be refuted by them; but putting on all the reins of what is fitting, it drives and leads wherever it wishes.

1 Cor 15:31 (echo, medium confidence)

Notes and citation

Summary: The gospel spread because the preachers lived what they taught; and (Letter 3.318) virtue masters every change of fortune.

"Daily deaths": cf. 1 Cor 15:31.
Letter 3.318 begins at "Nothing is more powerful"; its heading was not recovered from the scan. "Namesake" suggests it is addressed to an Isidore (cf. 3.249).

Notes on the original text

Digital text corrected (word split by OCR): τυ ραννικώτερον → τυραννικώτερον.

Topics: Mission and the spread of the gospel, Church office, The Christian life

Cite (SBL): Isidore of Pelusium, Ep. 3.317 (PG 78 78:981; trans. Sophia Scriptura, https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-317). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/isidore-pelusium-epistulae/3-317

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-isidore-pelusium-epistulae-3-317) · 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.