Concerning practical asceticism[60]. You have a good disposition, as I have come to know, learning earnestly and speaking nobly. But the way of spiritual asceticism prospers more from action than from speech. If, therefore, it is your concern for unfading rewards, consider speaking well as trivial; pursue this so that you fare well. This is athletic imagery for events encountered in the Christian life and especially spiritual asceticism; literally it may be read: “from the games and races which they performed.” For similar imagery, see 1 Timothy 6:12; 2 Timothy 4:7; Hebrews 10:32. In this construction, the verb ἔχω takes as its object an accusative (φύσιν) and a predicate accusative (διδάσκαλον); see Bauer (=BDAG hereafter), 421. Here I take μόνην as an adverb, which is usually in the neuter case; so does the Latin translation: Atque illi quidem naturam solum magistram habuerunt. Or, “famous.” The wide semantic range of συνήθεια includes: “friendship,” “intimacy,” “practice,” “habit,” “custom,” and “tradition.” This prepositional phrase απ’ αὐτοῦ denotes agency: “by it” or “from it” (cp. Psalm 18: 8; LXX Psalm 17:8). This letters comments on Psalm 18:8 (LXX Psalm 17:8). In context, “it” in this letter refers to fire that came out of the mouth of the Lord; thus, “the coals were kindled by the fire [which came from the Lord’s mouth].” Same note 5 above for comment on απ’ αὐτοῦ. This prepositional phrase έκ τοῦ Θεοῦ denotes the source of the preposition αὐτοῦ; its antecedent is “fire.” See note 5 above. This borrows the imagery of Daniel 12:3 and Philippians 2:15. Νειλαμβωνι is the name of the recipient in the dative. This dative case either preserves a longer form or alternative spelling for the name for the name: Νειλαμμων. Or, “games”; see note 1 above. Or, “contests.” Again, athletic imagery is used concerning events encountered in the Christian life; see note 1 above. Or, “spiritual.” The conjunction here is καί. Literally: “And here, on the one hand, often, but, on the other hand, after these things, certainly.” Both subject and verb have to be supplied in both clauses. Context suggests the juxtaposition of trials now and rewards later. Or “contests.” In this sense, we now participate in contests; in the coming age we receive the rewards in full. I.e., John the Baptist. Generally, “practice,” “exercise,” or “discipline”; more specifically, “asceticism” or “monastic life.” I take κατὰ Θεὸν as paraphrasis to indicate the nature of “the perfect asceticism”; see κατά in BDAG 5.b.β. See note 18 above. Here “hair” is a reference to the camel hair that John the Baptist wore as a covering; cf. Mark 1:6; Matthew 3:4. Or, “branches.” Here it is the food on the “twig” or “branch” that is in view. This Greek phrase reads: πρὸς ὀλίγην τροφὴν καὶ δύναμιν καὶ ἀπέριττον. I take πρὸς as governing (1) ὀλίγην τροφὴν καὶ δύναμιν and (2) ἀπέριττον. The adjective ἀπέριττον (“simple”) requires an implied noun in which to modify; so, “simple meal.” Based on context, I take μείζονα to refer to intensity; thus, “too intense” or “more intense”; it could also refer to importance; thus, “greater importance” or “more important.” I.e., John the Baptist. Or, “way of life”; or more specifically, “diet.” This letter comments on Psalm 75:8 (LXX Psalm 74:8). This use of χαίρω means “taking leave of,” “parting,” or “putting away”; see LSJ, IV.3 of χαίρω. This syntax is difficult, in part because the text does not seem certain (i.e., parentheses are around the infinitive ἐπιλησμονεῖν). And the meaning of this parenthetical word is similar to the nominative plural adjective οἱ ῥάθυμοι. It seems the infinitive is redundant and should be ignored. So, I treat the verb φαντάζω like the verb φαίνω. φαίνω can be the main verb of a clause, take an implied infinitive (εἴναι) or participle (ὄντες), and take a predicate nominative (see II.B of φαίνω in LSJ). This fits our context; and so we ignore the parenthetical verb ἐπιλησμονεῖν. It could be argued that the parenthetical infinitive ἐπιλησμονεῖν could be the complementary infinitive to the main verb φαντάζω (here, φαντασθῶμεν). But LSJ notes that this verb should take an infinitive and an accusative; here we do not have an accusative. Instead, we have a plural nominative. Or, “satisfied.” I take δριμύτερον adverbially. It is also in the comparative state. I.e. evading questions. The Greek is awkward here. Literally it reads: “For you, pursuing shabbiness, are not hidden.” Note the Latin translation of this sentence: Nec enim mihi obscurum est, te vilitatem hic aucupari. For the meaning of ἀσκήσεως, see note 18 above. I take σύμμετρον as absolute in meaning: “in due measure,” “right-sized,” or “moderate.” Literally, “suffering.” The grammar up to this point is awkward. I rearranged the word order to show more clearly the intended parallelism between the healthy body and the sick body and soul. I.e., the body or soul. Or more generally, “completion” or “perfection.” This phrase “frivolous practice” may be translated more neutrally, i.e., “indifferent interaction”; context, however, suggests something more pointed. A feminine object is implied here. The only feminine singular antecedent which makes logical sense is “belly.” I rendered these present verbs in the future for clarity. This construction is ἔχω with a direct object and a predicate object (see note 2 above). ὡς as a comparative particle is usually translated “as.” Literally, “he.” This unidentified subject is likely the one who has maltreated the recipient of the letter. Isidore predicts calamity or a change in heart for this unidentified person. See LSJ εἲδω B.1, p. 483 for this idiom. Literally, “the change.” The Latin translation has vitium (“sin”). Literally, “tribe,” “race,” or “kind.” Or more generally, “way of life” or “conduct.” This is an aorist participle. Literally, “you prepared the heart.” I take the phrase τῶν θείων δογμάτων as modifying τὴν ἀκοὴν (“the report”); thus: “according to the report of godly opinion, you prepared your heart.” The Latin translation also follows this decision: ad divinorum dogmatum auditionem pectus adornabas. Literally, “lose thought of.” For “Simon,” see Acts 8:9-24. See ψεύω A.3; B.II in LSJ, p. 2021. The intention of Simon, i.e., not his actions. Here the Greek grammar here is awkward. Literally, “articles of agreement,” thus, “covenant” or “treaty”; see συνθήκη in LSJ συνθήκη definition II.2 and Lampe definition 4. Generally, “practice” or “discipline”; more specifically, “asceticism” or “monastic life.” See note 18 above. Or more generally understood: “conduct,” “behavior,” or “way of life.” For τίθημι plus and infinitive, see τίθημι B.II.5, p. 1791 in LSJ. Here τίθημι is a verb of thinking and the infinitive acts like a participle.
Concerning practical asceticism[60]. You have a good disposition, as I have come to know, learning earnestly and speaking nobly. But the way of spiritual asceticism[61] prospers more from action than from speech. If, therefore, it is your concern for unfading rewards, consider speaking[62] well as trivial; pursue this so that you fare well. [1] This is athletic imagery for events encountered in the Christian life and especially spiritual asceticism; literally it may be read: “from the games and races which they performed.” For similar imagery, see 1 Timothy 6:12; 2 Timothy 4:7; Hebrews 10:32. [2] In this construction, the verb ἔχω takes as its object an accusative (φύσιν) and a predicate accusative (διδάσκαλον); see Bauer (=BDAG hereafter), 421. Here I take μόνην as an adverb, which is usually in the neuter case; so does the Latin translation: Atque illi quidem naturam solum magistram habuerunt. [3] Or, “famous.” [4] The wide semantic range of συνήθεια includes: “friendship,” “intimacy,” “practice,” “habit,” “custom,” and “tradition.” [5] This prepositional phrase απ’ αὐτοῦ denotes agency: “by it” or “from it” (cp. Psalm 18: 8; LXX Psalm 17:8). [6] This letters comments on Psalm 18:8 (LXX Psalm 17:8). In context, “it” in this letter refers to fire that came out of the mouth of the Lord; thus, “the coals were kindled by the fire [which came from the Lord’s mouth].” [7] Same note 5 above for comment on απ’ αὐτοῦ. [8] This prepositional phrase έκ τοῦ Θεοῦ denotes the source of the preposition αὐτοῦ; its antecedent is “fire.” See note 5 above. [9] This borrows the imagery of Daniel 12:3 and Philippians 2:15. [10] Νειλαμβωνι is the name of the recipient in the dative. This dative case either preserves a longer form or alternative spelling for the name for the name: Νειλαμμων. [11] Or, “games”; see note 1 above. [12] Or, “contests.” Again, athletic imagery is used concerning events encountered in the Christian life; see note 1 above. [13] Or, “spiritual.” [14] The conjunction here is καί. [15] Literally: “And here, on the one hand, often, but, on the other hand, after these things, certainly.” Both subject and verb have to be supplied in both clauses. Context suggests the juxtaposition of trials now and rewards later. [16] Or “contests.” In this sense, we now participate in contests; in the coming age we receive the rewards in full. [17] I.e., John the Baptist. [18] Generally, “practice,” “exercise,” or “discipline”; more specifically, “asceticism” or “monastic life.” [19] I take κατὰ Θεὸν as paraphrasis to indicate the nature of “the perfect asceticism”; see κατά in BDAG 5.b.β. [20] See note 18 above. [21] Here “hair” is a reference to the camel hair that John the Baptist wore as a covering; cf. Mark 1:6; Matthew 3:4. [22] Or, “branches.” Here it is the food on the “twig” or “branch” that is in view. [23] This Greek phrase reads: πρὸς ὀλίγην τροφὴν καὶ δύναμιν καὶ ἀπέριττον. I take πρὸς as governing (1) ὀλίγην τροφὴν καὶ δύναμιν and (2) ἀπέριττον. The adjective ἀπέριττον (“simple”) requires an implied noun in which to modify; so, “simple meal.” [24] Based on context, I take μείζονα to refer to intensity; thus, “too intense” or “more intense”; it could also refer to importance; thus, “greater importance” or “more important.” [25] I.e., John the Baptist. [26] Or, “way of life”; or more specifically, “diet.” [27] This letter comments on Psalm 75:8 (LXX Psalm 74:8). [28] This use of χαίρω means “taking leave of,” “parting,” or “putting away”; see LSJ, IV.3 of χαίρω. [29] This syntax is difficult, in part because the text does not seem certain (i.e., parentheses are around the infinitive ἐπιλησμονεῖν). And the meaning of this parenthetical word is similar to the nominative plural adjective οἱ ῥάθυμοι. It seems the infinitive is redundant and should be ignored. So, I treat the verb φαντάζω like the verb φαίνω. φαίνω can be the main verb of a clause, take an implied infinitive (εἴναι) or participle (ὄντες), and take a predicate nominative (see II.B of φαίνω in LSJ). This fits our context; and so we ignore the parenthetical verb ἐπιλησμονεῖν. It could be argued that the parenthetical infinitive ἐπιλησμονεῖν could be the complementary infinitive to the main verb φαντάζω (here, φαντασθῶμεν). But LSJ notes that this verb should take an infinitive and an accusative; here we do not have an accusative. Instead, we have a plural nominative. [30] Or, “satisfied.” [31] I take δριμύτερον adverbially. It is also in the comparative state. [32] I.e. evading questions. [33] The Greek is awkward here. Literally it reads: “For you, pursuing shabbiness, are not hidden.” Note the Latin translation of this sentence: Nec enim mihi obscurum est, te vilitatem hic aucupari. [34] For the meaning of ἀσκήσεως, see note 18 above. [35] I take σύμμετρον as absolute in meaning: “in due measure,” “right-sized,” or “moderate.” [36] Literally, “suffering.” [37] The grammar up to this point is awkward. I rearranged the word order to show more clearly the intended parallelism between the healthy body and the sick body and soul. [38] I.e., the body or soul. [39] Or more generally, “completion” or “perfection.” [40] This phrase “frivolous practice” may be translated more neutrally, i.e., “indifferent interaction”; context, however, suggests something more pointed. [41] A feminine object is implied here. The only feminine singular antecedent which makes logical sense is “belly.” [42] I rendered these present verbs in the future for clarity. [43] This construction is ἔχω with a direct object and a predicate object (see note 2 above). [44] ὡς as a comparative particle is usually translated “as.” [45] Literally, “he.” This unidentified subject is likely the one who has maltreated the recipient of the letter. Isidore predicts calamity or a change in heart for this unidentified person. [46] See LSJ εἲδω B.1, p. 483 for this idiom. [47] Literally, “the change.” [48] The Latin translation has vitium (“sin”). [49] Literally, “tribe,” “race,” or “kind.” [50] Or more generally, “way of life” or “conduct.” [51] This is an aorist participle. [52] Literally, “you prepared the heart.” [53] I take the phrase τῶν θείων δογμάτων as modifying τὴν ἀκοὴν (“the report”); thus: “according to the report of godly opinion, you prepared your heart.” The Latin translation also follows this decision: ad divinorum dogmatum auditionem pectus adornabas. [54] Literally, “lose thought of.” [55] For “Simon,” see Acts 8:9-24. [56] See ψεύω A.3; B.II in LSJ, p. 2021. [57] The intention of Simon, i.e., not his actions. [58] Here the Greek grammar here is awkward. [59] Literally, “articles of agreement,” thus, “covenant” or “treaty”; see συνθήκη in LSJ συνθήκη definition II.2 and Lampe definition 4. [60] Generally, “practice” or “discipline”; more specifically, “asceticism” or “monastic life.” See note 18 above. [61] Or more generally understood: “conduct,” “behavior,” or “way of life.” [62] For τίθημι plus and infinitive, see τίθημι B.II.5, p. 1791 in LSJ. Here τίθημι is a verb of thinking and the infinitive acts like a participle.
Concerning practical asceticism[60]. You have a good disposition, as I have come to know, learning earnestly and speaking nobly. But the way of spiritual asceticism prospers more from action than from speech. If, therefore, it is your concern for unfading rewards, consider speaking well as trivial; pursue this so that you fare well. This is athletic imagery for events encountered in the Christian life and especially spiritual asceticism; literally it may be read: “from the games and races which they performed.” For similar imagery, see 1 Timothy 6:12; 2 Timothy 4:7; Hebrews 10:32. In this construction, the verb ἔχω takes as its object an accusative (φύσιν) and a predicate accusative (διδάσκαλον); see Bauer (=BDAG hereafter), 421. Here I take μόνην as an adverb, which is usually in the neuter case; so does the Latin translation: Atque illi quidem naturam solum magistram habuerunt. Or, “famous.” The wide semantic range of συνήθεια includes: “friendship,” “intimacy,” “practice,” “habit,” “custom,” and “tradition.” This prepositional phrase απ’ αὐτοῦ denotes agency: “by it” or “from it” (cp. Psalm 18: 8; LXX Psalm 17:8). This letters comments on Psalm 18:8 (LXX Psalm 17:8). In context, “it” in this letter refers to fire that came out of the mouth of the Lord; thus, “the coals were kindled by the fire [which came from the Lord’s mouth].” Same note 5 above for comment on απ’ αὐτοῦ. This prepositional phrase έκ τοῦ Θεοῦ denotes the source of the preposition αὐτοῦ; its antecedent is “fire.” See note 5 above. This borrows the imagery of Daniel 12:3 and Philippians 2:15. Νειλαμβωνι is the name of the recipient in the dative. This dative case either preserves a longer form or alternative spelling for the name for the name: Νειλαμμων. Or, “games”; see note 1 above. Or, “contests.” Again, athletic imagery is used concerning events encountered in the Christian life; see note 1 above. Or, “spiritual.” The conjunction here is καί. Literally: “And here, on the one hand, often, but, on the other hand, after these things, certainly.” Both subject and verb have to be supplied in both clauses. Context suggests the juxtaposition of trials now and rewards later. Or “contests.” In this sense, we now participate in contests; in the coming age we receive the rewards in full. I.e., John the Baptist. Generally, “practice,” “exercise,” or “discipline”; more specifically, “asceticism” or “monastic life.” I take κατὰ Θεὸν as paraphrasis to indicate the nature of “the perfect asceticism”; see κατά in BDAG 5.b.β. See note 18 above. Here “hair” is a reference to the camel hair that John the Baptist wore as a covering; cf. Mark 1:6; Matthew 3:4. Or, “branches.” Here it is the food on the “twig” or “branch” that is in view. This Greek phrase reads: πρὸς ὀλίγην τροφὴν καὶ δύναμιν καὶ ἀπέριττον. I take πρὸς as governing (1) ὀλίγην τροφὴν καὶ δύναμιν and (2) ἀπέριττον. The adjective ἀπέριττον (“simple”) requires an implied noun in which to modify; so, “simple meal.” Based on context, I take μείζονα to refer to intensity; thus, “too intense” or “more intense”; it could also refer to importance; thus, “greater importance” or “more important.” I.e., John the Baptist. Or, “way of life”; or more specifically, “diet.” This letter comments on Psalm 75:8 (LXX Psalm 74:8). This use of χαίρω means “taking leave of,” “parting,” or “putting away”; see LSJ, IV.3 of χαίρω. This syntax is difficult, in part because the text does not seem certain (i.e., parentheses are around the infinitive ἐπιλησμονεῖν). And the meaning of this parenthetical word is similar to the nominative plural adjective οἱ ῥάθυμοι. It seems the infinitive is redundant and should be ignored. So, I treat the verb φαντάζω like the verb φαίνω. φαίνω can be the main verb of a clause, take an implied infinitive (εἴναι) or participle (ὄντες), and take a predicate nominative (see II.B of φαίνω in LSJ). This fits our context; and so we ignore the parenthetical verb ἐπιλησμονεῖν. It could be argued that the parenthetical infinitive ἐπιλησμονεῖν could be the complementary infinitive to the main verb φαντάζω (here, φαντασθῶμεν). But LSJ notes that this verb should take an infinitive and an accusative; here we do not have an accusative. Instead, we have a plural nominative. Or, “satisfied.” I take δριμύτερον adverbially. It is also in the comparative state. I.e. evading questions. The Greek is awkward here. Literally it reads: “For you, pursuing shabbiness, are not hidden.” Note the Latin translation of this sentence: Nec enim mihi obscurum est, te vilitatem hic aucupari. For the meaning of ἀσκήσεως, see note 18 above. I take σύμμετρον as absolute in meaning: “in due measure,” “right-sized,” or “moderate.” Literally, “suffering.” The grammar up to this point is awkward. I rearranged the word order to show more clearly the intended parallelism between the healthy body and the sick body and soul. I.e., the body or soul. Or more generally, “completion” or “perfection.” This phrase “frivolous practice” may be translated more neutrally, i.e., “indifferent interaction”; context, however, suggests something more pointed. A feminine object is implied here. The only feminine singular antecedent which makes logical sense is “belly.” I rendered these present verbs in the future for clarity. This construction is ἔχω with a direct object and a predicate object (see note 2 above). ὡς as a comparative particle is usually translated “as.” Literally, “he.” This unidentified subject is likely the one who has maltreated the recipient of the letter. Isidore predicts calamity or a change in heart for this unidentified person. See LSJ εἲδω B.1, p. 483 for this idiom. Literally, “the change.” The Latin translation has vitium (“sin”). Literally, “tribe,” “race,” or “kind.” Or more generally, “way of life” or “conduct.” This is an aorist participle. Literally, “you prepared the heart.” I take the phrase τῶν θείων δογμάτων as modifying τὴν ἀκοὴν (“the report”); thus: “according to the report of godly opinion, you prepared your heart.” The Latin translation also follows this decision: ad divinorum dogmatum auditionem pectus adornabas. Literally, “lose thought of.” For “Simon,” see Acts 8:9-24. See ψεύω A.3; B.II in LSJ, p. 2021. The intention of Simon, i.e., not his actions. Here the Greek grammar here is awkward. Literally, “articles of agreement,” thus, “covenant” or “treaty”; see συνθήκη in LSJ συνθήκη definition II.2 and Lampe definition 4. Generally, “practice” or “discipline”; more specifically, “asceticism” or “monastic life.” See note 18 above. Or more generally understood: “conduct,” “behavior,” or “way of life.” For τίθημι plus and infinitive, see τίθημι B.II.5, p. 1791 in LSJ. Here τίθημι is a verb of thinking and the infinitive acts like a participle.
Modern English rendering for readability. See the 19th-century translation or original Latin/Greek for scholarly use.