The Shepherd of Hermas
A long early Christian work in the form of visions, commandments and parables, written in Rome. It was widely read, and some early Bible manuscripts copy it beside the New Testament, though the church did not receive it as Scripture.
GreekLake edition, 1913
English, LakeThe Apostolic Fathers, 1913
Modern EnglishSermonIndex
A note for readers. The Shepherd was read and valued by many early Christians, but it was never accepted as Scripture. Some of its teaching, especially on repentance after baptism and on how it speaks of the Son and the Holy Spirit, is unclear and has been disputed since ancient times. Read it as a witness to early Roman Christian life and thought, and weigh it against the Bible.
Vision 1
Chapter 1
Ὁ θρέψας με πέπρακέν με Ῥόδῃ τινὶ εἰς Ῥώμην. μετὰ πολλὰ ἔτη ταύτην ἀνεγνωρισάμην καὶ ἠρξάμην αὐτὴν ἀγαπᾶν ὡς ἀδελφήν.
Hermas and RhodaHe who brought me up sold me to a certain Rhoda at Rome. After many years I made her acquaintance again, and began to love her as a sister.
The man who raised me sold me to a woman named Rhoda, in Rome. Many years later I met her again, and I began to love her as a sister.
Translator’s note. This opens the first of the “Visions.” Hermas tells his story in the first person. Almost everything we know about him comes from the book itself. A later document, the Muratorian Fragment, says that Hermas wrote the book in Rome while his brother Pius was bishop there.
μετὰ χρόνον τινὰ λουομένην εἰς τὸν ποταμὸν τὸν Τίβεριν εἶδον καὶ ἐπέδωκα αὐτῇ τὴν χεῖρα καὶ ἐξήγαγον αὐτὴν ἐκ τοῦ ποταμοῦ. ταύτης οὖν ἰδὼν τὸ κάλλος διελογιζόμην ἐν τῇ καρδίᾳ μου λέγων: Μακάριος ἤμην, εἰ τοιαύτην γυναῖκα εἶχον καὶ τῷ κάλλει καὶ τῷ τρόπῳ. μόνον τοῦτο ἐβουλευσάμην, ἕτερον δὲ οὐδὲ ἕν.
After some time I saw her bathing in the river Tiber, and gave her my hand and helped her out of the river. When I saw her beauty I reflected in my heart and said: I should be happy if I had a wife of such beauty and character. This was my only thought, and no other, no, not one.
Some time later I saw her bathing in the Tiber river. I gave her my hand and helped her out of the water. When I saw how beautiful she was, I thought to myself: “I would be happy if I had a wife with such beauty and character.” That was the only thing I considered, and nothing else, not one thing.
μετὰ χρόνον τινὰ πορευομένου μου εἰς Κώμας καὶ δοξάζοντος τὰς κτίσεις τοῦ θεοῦ, ὡς μεγάλαι καὶ ἐκπρεπεῖς καὶ δυναταί εἰσιν, περιπατῶν ἀφύπνωσα. καὶ πνεῦμά με ἔλαβεν καὶ ἀπήνεγκέ με δἰ ἀνοδίας τινός, δἰ ἧς ἄνθρωπος οὐκ ἐδύνατο ὁδεῦσαι: ἦν δὲ ὁ τόπος κρημνώδης καὶ ἀπερρηγὼς ἀπὸ τῶν ὑδάτων. διαβὰς οὖν τὸν ποταμὸν ἐκεῖνον ἦλθον εἰς τὰ ὁμαλὰ καὶ τιθῶ τὰ γόνατα καὶ ἠρξάμην προσεύχεσθαι τῷ κυρίῳ καὶ ἐξομολογεῖσθαί μου τὰς ἁμαρτίας.
Hermas goes to CumaeAfter some time, while I was going to Cumae, and glorifying the creation of God, for its greatness and splendour and might, as I walked along I became sleepy. And a spirit seized me and took me away through a certain pathless district, through which a man could not walk, but the ground was precipitous and broken up by the streams of water. So I crossed that river, and came to the level ground and knelt down and began to pray to the Lord and to confess my sins.
Some time later, as I was walking to Cumae and praising God’s creation, how great, glorious and powerful it is, I became drowsy as I walked. A spirit took hold of me and carried me through a trackless place that no person could walk through. The ground was steep and broken up by water. When I had crossed that river, I came to level ground. I knelt down and began to pray to the Lord and to confess my sins.
Translator’s note. The Greek place name is usually taken to mean Cumae, a town on the coast near Naples. Some scholars think it refers to a place nearer Rome, or simply means “the villages.”
προσευχομένου δέ μου ἠνοίγη ὁ οὐρανός, καὶ βλέπω τὴν γυναῖκα ἐκείνην, ἣν ἐπεθύμησα, ἀσπαζομένην με ἐκ τοῦ οὐρανοῦ, λέγουσαν: Ἑρμᾶ χαῖρε.
The Vision of Rhoda speaking from HeavenNow while I was praying the Heaven was opened, and I saw that woman whom I had desired greeting me out of the Heaven and saying: Hail, Hermas.
While I was praying, heaven opened, and I saw the woman I had desired greeting me from heaven. She said, “Hermas, greetings.”
βλέψας δὲ εἰς αὐτὴν λέγω αὐτῇ: Κυρία, τί σὺ ὧδε ποιεῖς; ἡ δὲ ἀπεκρίθη μοι: Ἀνελήμφθην, ἵνα σοῦ τὰς ἁμαρτίας ἐλέγξω πρὸς τὸν κύριον.
And I looked at her, and said to her: Lady, what are you doing here? and she answered me: I was taken up to accuse you of your sins before the Lord.
I looked at her and said, “Lady, what are you doing here?” She answered, “I was taken up so that I could accuse you of your sins before the Lord.”
λέγω αὐτῇ: Νῦν σύ μου ἔλεγχος εἶ; Οὔ, φησίν, ἀλλὰ ἄκουσον τὰ ῥήματα, ἅ σοι μέλλω λέγειν. ὁ θεὸς ὁ ἐν τοῖς οὐρανοῖς κατοικῶν καὶ κτίσας ἐκ τοῦ μὴ ὄντος τὰ ὄντα καὶ πληθύνας καὶ αὐξήσας ἕνεκεν τῆς ἁγίας ἐκκλησίας αὐτοῦ ὀργίζεταί σοι, ὅτι ἥμαρτες εἰς ἐμέ.
I said to her: Are you now accusing me? No, she said, but listen to the words which I am going to say to you. God who dwells in Heaven and created that which is out of that which is not, and increased and multiplied it, for the sake of his Holy Church, is angry with you because you sinned against me.
I said to her, “Are you now accusing me?” “No,” she said, “but listen to the words I am going to say to you. God, who lives in the heavens, made what exists out of what did not exist, and increased and multiplied it for the sake of his holy church. He is angry with you because you sinned against me.”
ἀποκριθεὶς αὐτῇ λέγω: Εἰς σὲ ἥμαρτον; ποίῳ τόπῳ ἢ πότε σοι αἰσχρὸν ῥῆμα ἐλάλησα; οὐ πάντοτέ σε ὡς θεὰν ἡγησάμην; οὐ πάντοτέ σε ἐνετράπην ὡς ἀδελφήν; τί μου καταψεύδῃ, ὦ γύναι, τὰ πονηρὰ ταῦτα καὶ ἀκάθαρτα;
I answered and said to her: Did I sin against you? In what place, or when did I speak an evil word to you? Did I not always look on you as a goddess? Did I not always respect you as a sister? Why do you charge me falsely. Lady, with these wicked and impure things?
I answered her: “I sinned against you? Where, or when, did I say an indecent word to you? Did I not always regard you as a goddess? Did I not always respect you as a sister? Why do you falsely accuse me, lady, of these wicked and filthy things?”
γελάσασά μοι λέγει: Ἐπὶ τὴν καρδίαν σου ἀνέβη ἡ ἐπιθυμία τῆς πονηρίας. ἢ οὐ δοκεῖ σοι ἀνδρὶ δικαίῳ πονηρὸν πρᾶγμα εἶναι, ἐὰν ἀναβῇ αὐτοῦ ἐπὶ τὴν καρδίαν ἡ πονηρὰ ἐπιθυμία; ἁμαρτία γέ ἐστιν, καὶ μεγάλη, φησίν. ὁ γὰρ δίκαιος ἀνὴρ δίκαια βουλεύεται. ἐν τῷ οὖν δίκαια βουλεύεσθαι αὐτὸν κατορθοῦται ἡ δόξα αὐτοῦ ἐν τοῖς οὐρανοῖς καὶ εὐκατάλλακτον ἔχει τὸν κύριον ἐν παντὶ πράγματι αὐτοῦ: οἱ δὲ πονηρὰ βουλευόμενοι ἐν ταῖς καρδίαις αὐτῶν θάνατον καὶ αἰχμαλωτισμὸν ἑαυτοῖς ἐπισπῶνται, μάλιστα οἱ τὸν αἰῶνα τοῦτον περιποιούμενοι καὶ γαυριῶντες ἐν τῷ πλούτῳ αὐτῶν καὶ μὴ ἀντεχόμενοι τῶν ἀγαθῶν τῶν μελλόντων.
She laughed and said to me: The desire of wickedness came up in your heart. Or do you not think that it is an evil deed for a righteous man if an evil desire come up in his heart? Yes, it is a sin, said she, and a great one. For the righteous man has righteous designs. So long then as his designs are righteous his repute stands fast in Heaven, and he finds the Lord ready to assist him in all his doings. But they who have evil designs in their hearts bring upon themselves death and captivity, especially those who obtain this world for themselves, and glory in their wealthy and do not lay hold of the good things which are to come.
She laughed and said to me: “The desire for evil came up in your heart. Or do you not think it is an evil thing for a righteous man if an evil desire comes up in his heart? It is a sin, and a great one. For the righteous man plans what is right. As long as he plans what is right, his reputation in heaven stands firm, and he finds the Lord easy to be reconciled to in everything he does. But those who plan evil in their hearts bring death and captivity on themselves. This is especially true of those who make this present world their own, take pride in their wealth, and do not hold on to the good things to come.”
Translator’s note. This echoes Jesus’ teaching that sin begins in the heart (Matthew 5:28).
μετανοήσουσιν αἱ ψυχαὶ αὐτῶν, οἵτινες οὐκ ἔχουσιν ἐλπίδα, ἀλλὰ ἑαυτοὺς ἀπεγνώκασιν καὶ τὴν ζωὴν αὐτῶν. ἀλλὰ σὺ προσεύχου πρὸς τὸν θεόν, καὶ ἰάσεται τὰ ἁμαρτήματά σου καὶ ὅλου τοῦ οἴκου σου καὶ πάντων τῶν ἁγίων.
Their hearts will repent; yet have they no hope, but they have abandoned themselves and their life. But do you pray to God, and He shall heal the sins of yourself, and of all your house and of all the saints.
“Those who have no hope, but have given up on themselves and their lives, will regret it in their souls. But you, pray to God, and he will heal your sins and those of your whole household and of all the saints.”
Translator’s note. The verb usually means “repent,” but here it may mean a regret that comes too late.
Chapter 2
Μετὰ τὸ λαλῆσαι αὐτὴν τὰ ῥήματα ταῦτα ἐκλείσθησαν οἱ οὐρανοί: κἀγὼ ὅλος ἤμην πεφρικὼς καὶ λυπούμενος. ἔλεγον δὲ ἐν ἐμαυτῷ: Εἰ αὕτη μοι ἡ ἁμαρτία ἀναγράφεται, πῶς δυνήσομαι σωθῆναι; ἢ πῶς ἐξιλάσομαι τὸν θεὸν περὶ τῶν ἁμαρτιῶν μου τῶν τελείων; ἢ ποίοις ῥήμασιν ἐρωτήσω τὸν κύριον, ἵνα ἱλατεύσηταί μοι;
The vision of the ancient ladyAfter she had spoken these words the Heavens were shut, and I was all shuddering and in grief. And I began to say in myself: If this sin is recorded against me, how shall I be saved? Or how shall I propitiate God for my completed sins? Or with what words shall I beseech the Lord to be forgiving unto me?
After she had said these words, the heavens were shut. I was shaking all over and filled with sorrow. I said to myself: “If this sin is written down against me, how can I be saved? How will I appease God for my sins, which are fully grown? What words can I use to ask the Lord to be merciful to me?”
Translator’s note. “Fully grown” translates a Greek word meaning “complete” or “full-grown.” It may refer to sins actually carried out, as opposed to sinful thoughts.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με: Ἑρμᾶ, χαῖρε. κἀγὼ λυπούμενος καὶ κλαίων εἶπον: Κυρία, χαῖρε.
While I was considering and doubting these things in my heart I saw before me a white chair of great size made of snow-white wool; and there came a woman, old and clothed in shining garments with a book in her hand, and she sat down alone and greeted me: Hail, Hermas! And I, in my grief and weeping, said: Hail, Lady!
While I was thinking this over and debating in my heart, I saw in front of me a large white chair made of snow-white wool. An old woman came, in shining clothing, holding a book in her hands. She sat down alone and greeted me: “Hermas, greetings.” I was grieving and crying, and I said, “Greetings, lady.”
Translator’s note. The old woman is the church. This is revealed in Vision 2, and Vision 3 explains why she appears old.
καὶ εἶπέν μοι: Τί στυγνός, Ἑρμᾶ; ὁ μακρόθυμος καὶ ἀστομάχητος, ὁ πάντοτε γελῶν, τί οὕτω κατηφὴς τῇ ἰδέᾳ καὶ οὐχ ἱλαρός; κἀγὼ εἶπον αὐτῇ: Ὑπὸ γυναικὸς ἀγαθωτάτης λεγούσης, ὅτι ἥμαρτον εἰς αὐτήν.
And she said to me: Why are you gloomy, Hermas? You who are patient and good-tempered, who are always laughing, why are you so downcast in appearance and not merry? And I said to her: Because of a most excellent lady, who says that I sinned against her.
She said to me: “Why are you gloomy, Hermas? You are patient and slow to anger, always laughing. Why do you look so downcast and not cheerful?” I said to her, “Because of a most excellent woman who says that I have sinned against her.”
ἡ δὲ ἔφη: Μηδαμῶς ἐπὶ τὸν δοῦλον τοῦ θεοῦ τὸ πρᾶγμα τοῦτο. ἀλλὰ πάντως ἐπὶ τὴν καρδίαν σου ἀνέβη περὶ αὐτῆς. ἔστιν μὲν τοῖς δούλοις τοῦ θεοῦ ἡ τοιαύτη βουλὴ ἁμαρτίαν ἐπιφέρουσα: πονηρὰ γὰρ βουλὴ καὶ ἔκπληκτος εἰς πάνσεμνον πνεῦμα καὶ ἤδη δεδοκιμασμένον, ἐὰν ἐπιθυμήσῃ πονηρὸν ἔργον, καὶ μάλιστα Ἑρμᾶς ὁ ἐγκρατής, ὁ ἀπεχόμενος πάσης ἐπιθυμίας πονηρᾶς καὶ πλήρης πάσης ἁπλότητος καὶ ἀκακίας μεγάλης.
And she said: By no means let this thing happen to the servant of God; but for all that the thought did enter your heart concerning her. It is such a design as this which brings sin on the servants of God. For it is an evil and mad purpose against a revered spirit and one already approved, if a man desire an evil deed, and especially if it be Hennas the temperate, who abstains from every evil desire and is full of all simplicity and great innocence.
She said: “Far be such a thing from a servant of God! But the thought certainly did come up in your heart about her. A thought like that brings sin on the servants of God. It is an evil and shocking plan when a deeply reverent spirit, already proven, desires an evil act. This is especially true of Hermas, who is self-controlled, who keeps away from every evil desire, and who is full of complete simplicity and great innocence.”
Chapter 3
Ἀλλ’ οὐχ ἕνεκα τούτου ὀργίζεταί σοι ὁ θεός, ἀλλ’ ἵνα τὸν οἶκόν σου τὸν ἀνομήσαντα εἰς τὸν κύριον καὶ εἰς ὑμᾶς τοὺς γονεῖς αὐτῶν ἐπιστρέψῃς. ἀλλὰ φιλότεκνος ὢν οὐκ ἐνουθέτεις σου τὸν οἶκον, ἀλλὰ ἀφῆκες αὐτὸν καταφθαρῆναι, διὰ τοῦτό σοι ὀργίζεται ὁ κύριος: ἀλλὰ ἰάσεταί σου πάντα τὰ προγεγονότα πονηρὰ ἐν τῷ οἴκῳ σου: διὰ γὰρ τὰς ἐκείνων ἁμαρτίας καὶ ἀνομήματα σὺ κατεφθάρης ἀπὸ τῶν βιωτικῶν πράξεων.
Why God is angryBut it is not for this that God is angry with you, but in order that you should convert your family, which has sinned against the Lord, and against you, their parents. But you are indulgent, and do not correct your family, but have allowed them to become corrupt. For this reason the Lord is angry with you, but he will heal all the past evils in your family, for because of their sins and wickednesses have you been corrupted by the things of daily life.
“But God is not angry with you for this. He is angry so that you will turn back your household, which has sinned against the Lord and against you, their parents. But because you love your children, you did not correct your household, and you let it be ruined. That is why the Lord is angry with you. But he will heal all the evils in your household from the past. For because of their sins and lawless deeds you have been ruined by the affairs of daily life.”
Translator’s note. This points to a major theme of the book. Hermas’s children have sinned against the Lord, even blaspheming him and betraying their parents (Vision 2.2), and Hermas has failed to correct them.
ἀλλ’ ἡ πολυσπλαγχνία τοῦ κυρίου ἠλέησέν σε καὶ τὸν οἶκόν σου καὶ ἰσχυροποιήσει σε καὶ θεμελιώσει σε ἐν τῇ δόξῃ αὐτοῦ. σὺ μόνον μὴ ῥᾳθυμήσῃς, ἀλλὰ εὐψύχει καὶ ἰσχυροποίει σου τὸν οἶκον. ὡς γὰρ ὁ χαλκεὺς σφυροκοπῶν τὸ ἔργον αὐτοῦ περιγίνεται τοῦ πράγματος οὗ θέλει, οὕτω καὶ ὁ λόγος ὁ καθημερινὸς ὁ δίκαιος περιγίνεται πάσης πονηρίας. μὴ διαλίπῃς οὖν νουθετῶν σου τὰ τέκνα. οἶδα γάρ, ὅτι, ἐὰν μετανοήσουσιν ἐξ ὅλης καρδίας αὐτῶν, ἐνγραφήσονται εἰς τὰς βίβλους τῆς ζωῆς μετὰ τῶν ἁγίων.
But the great mercy of the Lord has had pity on you and on your family, and will make you strong and will establish you in his glory; only do not be slothful, but have courage and strengthen your family. For as the smith, by hammering his work, overcomes the task which he desires, so also the daily righteous word overcomes all wickedness. Do not cease, then, correcting your children, for I know that if they repent with all their heart, they will be inscribed in the books of life with the saints.
“But the Lord’s great compassion has taken pity on you and your household. He will strengthen you and set you firmly in his glory. Only do not be lazy, but take courage and strengthen your household. For just as a blacksmith, by hammering his work, masters the thing he wants to make, so the righteous word, spoken day by day, overcomes all evil. So do not stop correcting your children. For I know that if they repent with all their heart, they will be written in the books of life with the saints.”
μετὰ τὸ παῆναι αὐτῆς τὰ ῥήματα ταῦτα λέγει μοι: Θέλεις ἀκοῦσαί μου ἀναγινωσκούσης; λέγω κἀγώ: Θέλω, κυρία. λέγει μοι: Γενοῦ ἀκροατὴς καὶ ἄκουε τὰς δόξας τοῦ θεοῦ. ἤκουσα μεγάλως καὶ θαυμαστῶς, ὃ οὐκ ἴσχυσα μνημονεῦσαι: πάντα γὰρ τὰ ῥήματα ἔκφρικτα, ἃ οὐ δύναται ἄνθρωπος βαστάσαι. τὰ οὖν ἔσχατα ῥήματα ἐμνημόνευσα: ἦν γὰρ ἡμῖν σύμφορα καὶ ἥμερα:
The lady reads to HermasAfter she had ceased these words she said to me: Would you like to hear me read aloud? and I said: I should like it, Lady. She said to me: Listen then, and hear the glory of God. I heard great and wonderful things which I cannot remember; for all the words were frightful, such as a man cannot bear. So I remembered the last words, for they were profitable for us and gentle:
After she had finished saying these words, she said to me, “Do you want to hear me read?” I said, “I do, lady.” She said to me, “Be a listener and hear the glories of God.” I heard great and wonderful things that I was not able to remember. For all the words were fearsome, more than a person can bear. But I remembered the last words, since they were helpful to us and gentle:
Ἰδού, ὁ θεὸς τῶν δυνάμεων, ὃν ἀγαπῶ, δυνάμει κραταιᾷ καὶ τῇ μεγάλῃ συνέσει αὐτοῦ κτίσας τὸν κόσμον καὶ τῇ ἐνδόξῳ βουλῇ περιθεὶς τὴν εὐπρέπειαν τῇ κτίσει αὐτοῦ καὶ τῷ ἰσχυρῷ ῥήματι πήξας τὸν οὐρανὸν καὶ θεμελιώσας τὴν γῆν ἐπὶ ὑδάτων καὶ τῇ ἰδίᾳ σοφίᾳ καὶ προνοίᾳ κτίσας τὴν ἁγίαν ἐκκλησίαν αὐτοῦ, ἣν καὶ ηὐλόγησεν, ἰδού, μεθιστάνει τοὺς οὐρανούς, καὶ τὰ ὄρη καὶ τοὺς βουνοὺς καὶ τὰς θαλάσσας, καὶ πάντα ὁμαλὰ γίνεται τοῖς ἐκλεκτοῖς αὐτοῦ, ἵνα ἀποδῷ αὐτοῖς τὴν ἐπαγγελίαν, ἣν ἐπηγγείλατο μετὰ πολλῆς δόξης καὶ χαρᾶς, ἐὰν τηρήσωσιν τὰ νόμιμα τοῦ θεοῦ, ἃ παρέλαβον ἐν μεγάλῃ πίστει.
Lo, the God of the powers, whom I love, by his mighty power, and by his great wisdom created the world, and by his glorious counsel surrounded his creation with beauty, and by his mighty word fixed the Heaven and founded the earth upon the waters, and by his own wisdom and forethought created his holy Church, which he also blessed—Lo, he changes the heavens, and the mountains and the hills and the seas, and all things are becoming smooth for his chosen ones, to give them the promise which he made with great glory and joy, if they keep the ordinances of God, which they received with great faith.
“See, the God of the powers, whom I love, created the world by his mighty power and his great understanding, and by his glorious plan put beauty on his creation. By his strong word he fixed the heaven and set the earth on the waters, and by his own wisdom and foresight he created his holy church, which he also blessed. See, he moves the heavens, the mountains, the hills, and the seas, and everything becomes level for his chosen people. He does this so that he may give them the promise he made with great glory and joy, if they keep the laws of God that they received in great faith.”
Translator’s note. “Set the earth on the waters” echoes Psalm 24:2 and Psalm 136:6.
Chapter 4
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
The close of the visionSo, when she had finished reading, and rose from the chair, there came four young men, and took up the chair and went away towards the East.
When she finished reading and rose from the chair, four young men came, picked up the chair, and went away toward the east.
προσκαλεῖται δέ με καὶ ἥψατο τοῦ στήθους μου καὶ λέγει μοι: Ἤρεσέν σοι ἡ ἀνάγνωσίς μου; καὶ λέγω αὐτῇ: Κυρία, ταῦτά μοι τὰ ἔσχατα ἀρέσκει, τὰ δὲ πρῶτα χαλεπὰ καὶ σκληρά. ἡ δὲ ἔφη μοι λέγουσα: Ταῦτα τὰ ἔσχατα τοῖς δικαίοις, τὰ δὲ πρῶτα τοῖς ἔθνεσιν καὶ τοῖς ἀποστάταις.
And she called me and touched my breast and said to me; Did my reading please you? and I said to her: Lady, this last part pleases me, but the first part was hard and difficult. And she said to me: This last part is for the righteous, but the first part was for the heathen and the apostates.
She called me over, touched my chest, and said, “Did you like my reading?” I said to her, “Lady, I like these last parts, but the first parts were hard and harsh.” She said to me, “These last parts are for the righteous, but the first parts are for the pagans and the apostates.”
λαλούσης αὐτῆς μετ’ ἐμοῦ δύο τινὲς ἄνδρες ἐφάνησαν καὶ ἦραν αὐτὴν τῶν ἀγκώνων καὶ ἀπῆλθαν, ὅπου ἡ καθέδρα, πρὸς τὴν ἀνατολήν. ἱλαρὰ δὲ ἀπῆλθεν καὶ ὑπάγουσα λέγει μοι: Ἀνδρίζου, Ἑρμᾶ.
While she was speaking with me two men appeared, and took her by the arm and they went away towards the East, whither the chair had gone. But she went away cheerfully, and as she went said to me, Play the man, Hermas.
While she was speaking with me, two men appeared, took her by the arms, and went away toward the east, to where the chair had gone. She left cheerfully, and as she went she said to me, “Be brave, Hermas.”
Translator’s note. The word for “be brave” (andrizou) is the same verb Paul uses in 1 Corinthians 16:13 (“act like men,” “be courageous”).
Vision 2
Chapter 1
Πορευομένου μου εἰς Κώμας κατὰ τὸν καιρόν, ὃν καὶ πέρυσι, περιπατῶν ἀνεμνήσθην τῆς περυσινῆς ὁράσεως, καὶ πάλιν με αἵρει πνεῦμα καὶ ἀποφέρει εἰς τὸν αὐτὸν τόπον, ὅπου καὶ πέρυσι.
The second vision at CumaeWhile I was going to Cumae, at about the same time as the year before, as I walked along I remembered the vision of the previous year, and the spirit again seized me and took me away to the same place, where I had been the previous year.
As I was walking to Cumae, at about the same time of year as the year before, I remembered the vision of the previous year. Again a spirit took me and carried me to the same place as the year before.
Translator’s note. Most translators take Kōmas as the town of Cumae near Naples. Some scholars have suggested it may simply mean “to the countryside” or “to the villages.”
ἐλθὼν οὖν εἰς τὸν τόπον τιθῶ τὰ γόνατα καὶ ἠρξάμην προσεύχεσθαι τῷ κυρίῳ καὶ δοξάζειν αὐτοῦ τὸ ὄνομα, ὅτι με ἄξιον ἡγήσατο καὶ ἐγνώρισέν μοι τὰς ἁμαρτίας μου τὰς πρότερον.
So when I came to the place, I knelt down and began to pray to the Lord and to glorify his name, because he had thought me worthy, and had made known to me my former sins.
When I came to the place, I knelt down and began to pray to the Lord and glorify his name, because he had considered me worthy and had made known to me my earlier sins.
Scripture: Psalm 86; Isaiah 24:15
μετὰ δὲ τὸ ἐγερθῆναί με ἀπὸ τῆς προσευχῆς βλέπω ἀπέναντί μου τὴν πρεσβυτέραν, ἣν καὶ πέρυσιν ἑωράκειν, περιπατοῦσαν καὶ ἀναγινώσκουσαν βιβλαρίδιον, καὶ λέγει μοι: Δύνῃ ταῦτα τοῖς ἐκλεκτοῖς τοῦ θεοῦ ἀναγγεῖλαι; λέγω αὐτῇ: Κυρία, τοσαῦτα μνημονεῦσαι οὐ δύναμαι: δὸς δέ μοι τὸ βιβλίδιον, ἵνα μεταγράψωμαι αὐτό. Λάβε, φησίν, καὶ ἀποδώσεις μοι.
The ancient lady returns; The little bookBut after I rose from prayer I saw before me the ancient lady, whom I had seen the year before, walking and reading out from a little book. And she said to me: Can you take this message to God’s elect ones? I said to her: Lady, I cannot remember so much; but give me the little book to copy. Take it, she said, and give it me back.
After I got up from prayer, I saw in front of me the old woman whom I had seen the year before. She was walking and reading a little book. She said to me, “Can you report these things to God’s chosen ones?” I said to her, “Lady, I cannot remember so much. Give me the little book so that I can copy it.” “Take it,” she said, “and give it back to me.”
ἔλαβον ἐγώ, καὶ εἴς τινα τόπον τοῦ ἀγροῦ ἀναχωρήσας μετεγραψάμην πάντα πρὸς γράμμα: οὐχ ηὕρισκον γὰρ τὰς συλλαβάς. τελέσαντος οὖν τὰ γράμματα τοῦ βιβλιδίου ἐξαίφνης ἡρπάγη μου ἐκ τῆς χειρὸς τὸ βιβλίδιον: ὑπὸ τίνος δὲ οὐκ εἶδον.
I took it and went away to a certain place in the country, and copied it all, letter by letter, for I could not distinguish the syllables. So when I had finished the letters of the little book it was suddenly taken out of my hand; but I did not see by whom.
I took it, went off to a place in the countryside, and copied everything letter by letter, because I could not make out the syllables. When I had finished the letters of the little book, suddenly the book was snatched from my hand. I did not see by whom.
Chapter 2
Μετὰ δὲ δέκα καὶ πέντε ἡμέρας νηστεύσαντός μου καὶ πολλὰ ἐρωτήσαντος τὸν κύριον ἀπεκαλύφθη μοι ἡ γνῶσις τῆς γραφῆς. ἦν δὲ γεγραμμένα ταῦτα:
The contents of the little bookBut after fifteen days, when I had fasted and prayed greatly to the Lord, the knowledge of the writing was revealed to me. And these things were written:
After fifteen days, during which I fasted and earnestly begged the Lord, the understanding of the writing was revealed to me. This is what was written:
Τὸ σπέρμα σου, Ἑρμᾶ, ἠθέτησαν εἰς τὸν θεὸν καὶ ἐβλασφήμησαν εἰς τὸν κύριον καὶ προέδωκαν τοὺς γονεῖς αὐτῶν ἐν πονηρίᾳ μεγάλῃ καὶ ἤκουσαν προδόται γονέων καὶ προδόντες οὐκ ὠφελήθησαν, ἀλλὰ ἔτι προσέθηκαν ταῖς ἁμαρτίαις αὐτῶν τὰς ἀσελγείας καὶ συμφυρμοὺς πονηρίας, καὶ οὕτως ἐπλήσθησαν αἱ ἀνομίαι αὐτῶν.
Your seed, Hermas, have set God at naught, and have blasphemed the Lord, and have betrayed their parents in great wickedness, and they are called the betrayers of parents, and their betrayal has not profited them, but they have added to their sins wanton deeds and piled up wickedness, and so their crimes have been made complete.
“Your descendants, Hermas, have rejected God, have blasphemed the Lord, and have betrayed their parents with great evil. They have been called betrayers of parents, and their betrayal did them no good. Instead, they have gone on to add debauchery and foul, tangled wickedness to their sins, and so their lawless deeds have reached their full measure.”
ἀλλὰ γνώρισον ταῦτα τὰ ῥήματα τοῖς τέκνοις σου πᾶσιν καὶ τῇ συμβίῳ σου τῇ μελλούσῃ ἀδελφῇ: καὶ γὰρ αὕτη οὐκ ἀπέχεται τῆς γλώσσης, ἐν ᾗ πονηρεύεται: ἀλλὰ ἀκούσασα τὰ ῥήματα ταῦτα ἀφέξεται καὶ ἕξει ἔλεος.
But make these words known to all your children and to your wife, who shall in future be to you as a sister. For she also does not refrain her tongue, with which she sins; but when she has heard these words she will refrain it, and will obtain mercy.
“But make these words known to all your children and to your wife, who will be a sister to you. For she too does not hold back the tongue she uses to do wrong. But when she hears these words, she will hold back and will receive mercy.”
Translator’s note. “Who will be a sister to you” is usually understood to mean that Hermas and his wife will from now on live together without sexual relations, though the exact sense is debated.
μετὰ τὸ γνωρίσαι σε ταῦτα τὰ ῥήματα αὐτοῖς, ἃ ἐνετείλατό μοι ὁ δεσπότης ἵνα σοι ἀποκαλυφθῇ, τότε ἀφίενται αὐτοῖς αἱ ἁμαρτίαι πᾶσαι, ἃς πρότερον ἥμαρτον, καὶ πᾶσιν τοῖς ἁγίοις τοῖς ἁμαρτήσασιν μέχρι ταύτης τῆς ἡμέρας, ἐὰν ἐξ ὅλης τῆς καρδίας μετανοήσωσιν καὶ ἄρωσιν ἀπὸ τῆς καρδίας αὐτῶν τὰς διψυχίας.
After you have made known these words to them, which the Master commanded me to reveal to you, all the sins which they have formerly committed shall be forgiven them, and they shall be forgiven to all the saints who have sinned up to this day, if they repent with their whole heart, and put aside double-mindedness from their heart.
“After you have made known to them these words, which the Master commanded me to reveal to you, all the sins they committed before will be forgiven them. So will the sins of all the saints who have sinned up to this day, if they repent with their whole heart and remove double-mindedness from their hearts.”
Translator’s note. “Double-mindedness” (dipsychia), literally “two-souledness,” is one of Hermas’s most important words. It means being divided in loyalty, wavering in trust toward God. James 1:8 and 4:8 use the related adjective dipsychos (“double-minded”).
ὤμοσεν γὰρ ὁ δεσπότης κατὰ τῆς δόξης αὐτοῦ ἐπὶ τοὺς ἐκλεκτοὺς αὐτοῦ: ἐὰν ὡρισμένης τῆς ἡμέρας ταύτης ἔτι ἁμάρτησις γένηται, μὴ ἔχειν αὐτοὺς σωτηρίαν: ἡ γὰρ μετάνοια τοῖς δικαίοις ἔχει τέλος: πεπλήρωνται αἱ ἡμέραι μενανοίας πᾶσιν τοῖς ἁγίοις: καὶ τοῖς δὲ ἔθνεσιν μετάνοιά ἐστιν ἕως ἐσχάτης ἡμέρας.
For the Master has sworn to his elect by his glory that if there be still sin after this day has been fixed, they shall find no salvation; for repentance for the just has an end; the days of repentance have been fulfilled for all the saints, but for the heathen repentance is open until the last day.
“For the Master has sworn by his glory concerning his chosen ones: if there is still sin after this day has been set, they will not have salvation. For repentance for the righteous has an end. The days of repentance are fulfilled for all the saints, but for the pagans there is repentance until the last day.”
Translator’s note. Hermas teaches that a set time of repentance has been fixed for believers, after which there is no more. The New Testament sets no such deadline. It promises forgiveness to believers who confess their sins (1 John 1:9), though Hebrews 6:4–6 does give a stern warning about falling away. Later, in Mandate 4.3, Hermas explains his teaching as a single repentance granted to believers who sin after baptism.
ἐρεῖς οὖν τοῖς προηγουμένοις τῆς ἐκκλησίας, ἵνα κατορθώσωνται τὰς ὁδοὺς αὐτῶν ἐν δικαιοσύνῃ, ἵνα ἀπολάβωσιν ἐκ πλήρους τὰς ἐπαγγελίας μετὰ πολλῆς δόξης.
You shall say, then, to the leaders of the Church, that they reform their ways in righteousness, to receive in full the promises with great glory.
“So tell the leaders of the church to straighten their ways in righteousness, so that they may receive the promises in full with great glory.”
ἐμμείνατε οὖν οἱ ἐργαζόμενοι τὴν δικαιοσύνην καὶ μὴ διψυχήσητε, ἵνα γένηται ὑμῶν ἡ πάροδος μετὰ τῶν ἀγγέλων τῶν ἁγίων. μακάριοι ὑμεῖς, ὅσοι ὑπομένετε τὴν θλῖψιν τὴν ἐρχομένην τὴν μεγάλην καὶ ὅσοι οὐκ ἀρνήσονται τὴν ζωὴν αὐτῶν.
You, therefore, who work righteousness, must remain steadfast and be not double-minded, that your passing may be with the holy angels. Blessed are you, as many as endure the great persecution which is coming, and as many as shall not deny their life.
“So stay firm, you who work righteousness, and do not be double-minded, so that your passage may be with the holy angels. Blessed are you who endure the great tribulation that is coming, and all who will not deny their life.”
ὤμοσεν γὰρ κύριος κατὰ τοῦ υἱοῦ αὐτοῦ, τοὺς ἀρνησαμένους τὸν Χριστὸν αὐτῶν ἀπεγνωρίσθαι ἀπὸ τῆς ζωῆς αὐτῶν, τοὺς νῦν μέλλοντας ἀρνεῖσθαι ταῖς ἐρχομέναις ἡμέραις: τοῖς δὲ πρότερον ἀρνησαμένοις, διὰ τὴν πολυσπλαγχνίαν ἵλεως ἐγένετο αὐτοῖς.
For the Lord has sworn by his Son that those who have denied their Christ have been rejected from their life, that is, those who shall now deny him in the days to come. But those who denied him formerly have obtained forgiveness through his great mercy.
“For the Lord swore by his Son that those who have denied their Christ have been cut off from their life, that is, those who are going to deny him in the days to come. But to those who denied him earlier, he has been merciful because of his great compassion.”
Translator’s note. Christians in the Roman world sometimes faced persecution, and some denied Christ under pressure. Here Hermas treats past and future denial differently. Those who denied Christ before this revelation can find mercy. Those who deny him in the coming tribulation are said to be cut off.
Chapter 3
Σὺ δέ, Ἑρμᾶ, μηκέτι μνησικακήσῃς τοῖς τέκνοις σου μηδὲ τὴν ἀδελφήν σου ἐάσῃς, ἵνα καθαρισθῶσιν ἀπὸ τῶν προτέρων ἁμαρτιῶν αὐτῶν. παιδευθήσονται γὰρ παιδείᾳ δικαίᾳ, ἐὰν σὺ μὴ μνησικακήσῃς αὐτοῖς. μνησικακία θάνατον κατεργάζεται. σὺ δέ, Ἑρμᾶ, μεγάλας θλίψεις ἔσχες ἰδιωτικὰς διὰ τὰς παραβάσεις τοῦ οἴκου σου, ὅτι οὐκ ἐμέλησέν σοι περὶ αὐτῶν: ἀλλὰ παρενεθυμήθης καὶ ταῖς πραγματείαις σου συνανεφύρης ταῖς πονηραῖς:
But, Hermas, no longer bear a grudge against your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be corrected with righteous correction, if you bear no grudge against them. The bearing of grudges works death. But you, Hermas, had great troubles of your own because of the transgressions of your family, because you did not pay attention to them. But you neglected them and became entangled in their evil deeds.
“But you, Hermas, must no longer hold a grudge against your children. And do not neglect your sister, so that they may be cleansed from their earlier sins. They will be corrected with just discipline if you do not hold a grudge against them. Holding a grudge produces death. But you, Hermas, have had great troubles of your own because of the sins of your household, because you did not care about them. Instead you neglected them and got tangled up in your own evil business dealings.”
Translator’s note. “Your sister” most likely means Hermas’s wife. Earlier, in 2.2.3, she is called the wife “who is to be your sister.” This seems to mean that from now on they will live together as brother and sister in the faith.
ἀλλὰ σώζει σε τὸ μὴ ἀποστῆναί σε ἀπὸ θεοῦ ζῶντος καὶ ἡ ἁπλότης σου καὶ ἡ πολλὴ ἐγκράτεια: ταῦτα σέσωκέν σε, ἐὰν ἐμμείνῃς, καὶ πάντας σώζει τοὺς τὰ τοιαῦτα ἐργαζομένους καὶ πορευομένους ἐν ἀκακίᾳ καὶ ἁπλότητι. οὗτοι κατισχύσουσιν πάσης πονηρίας καὶ παραμενοῦσιν εἰς ζωὴν αἰώνιον.
But you are saved by not having broken away from the living God, and by your simplicity and great temperance. These things have saved you, if you remain in them, and they save all whose deeds are such, and who walk in innocence and simplicity. These shall overcome all wickedness and remain steadfast to eternal life.
“But you are saved because you did not turn away from the living God, and by your simplicity and your great self-control. These things have saved you, if you hold on to them. And they save all who do such things and live in innocence and simplicity. These people will overcome all wickedness and will hold firm to eternal life.”
μακάριοι πάντες οἱ ἐργαζόμενοι τὴν δικαιοσύνην. οὐ διαφθαρήσονται ἕως αἰῶνος.
Blessed, are all they who do righteousness ; they shall not perish for ever.
“Blessed are all who work righteousness. They will never be destroyed.”
ἐρεῖς δὲ Μαξίμῳ: Ἰδοῦ, θλῖψις ἔρχεται: ἐάν σοι φανῇ, πάλιν ἄρνησαι. Ἐγγὺς κύριος τοῖς ἐπιστρεφομένοις, ὡς γέγραπται ἐν τῷ Ἐλδὰδ καὶ Μωδάτ, τοῖς προφητεύσασιν ἐν τῇ ἐρήμῳ τῷ λαῷ.
But you shall say to Maximus: Behold, persecution is coming, if it seems good to you deny the faith again, The Lord is near those that turn to him, as it is written in the Book of Eldad and Modat, who prophesied to the people in the wilderness.
“And you will say to Maximus: ‘See, tribulation is coming. If it seems right to you, deny again. The Lord is near to those who turn to him,’ as it is written in the book of Eldad and Modat, who prophesied to the people in the wilderness.”
Translator’s note. Eldad and Modat are the two men called Eldad and Medad in Numbers 11:26–29, who prophesied in the camp. The book quoted here, a writing under their names, has not survived.
Chapter 4
Ἀπεκαλύφθη δέ μοι, ἀδελφοί, κοιμωμένῳ ὑπὸ νεανίσκου εὐειδεστάτου λέγοντός μοι: Τὴν πρεσβυτέραν, παῤ ἧς ἔλαβες τὸ βιβλίδιον, τίνα δοκεῖς εἶναι; ἐγώ φημι: Τὴν Σίβυλλαν. Πλανᾶσαι, φησίν, οὐκ ἔστιν. Τίς οὖν ἐστιν; φημί. Ἡ Ἐκκλησία, φησίν. εἶπον αὐτῷ: Διατί οὖν πρεσβυτέρα; Ὅτι, φησίν, πάντων πρώτη ἐκτίσθη: διὰ τοῦτο πρεσβυτέρα: καὶ διὰ ταύτην ὁ κόσμος κατηρτίσθη.
The revelation as to the ancient ladyAnd a revelation was made to me, brethren. while I slept, by a very beautiful young man who said to me, Who do you think that the ancient lady was from whom you received the little book? I said, The Sibyl. You are wrong, he said, she is not. Who is she, then? I said. The Church, he said. I said to him, Why then is she old? Because, he said, she was created the first of all things. For this reason is she old; and for her sake was the world established.
Brothers, while I was asleep, a revelation was given to me by a very handsome young man. He said to me, “Who do you think the old woman is, from whom you received the little book?” I said, “The Sibyl.” “You are wrong,” he said. “She is not.” “Then who is she?” I said. “The church,” he said. I said to him, “Why, then, is she old?” “Because,” he said, “she was created first of all. That is why she is old. And the world was put in order for her sake.”
Translator’s note. The Sibyl was a legendary prophetess of the pagan world, and Jews and Christians also wrote “Sibylline” oracles. Hermas’s first guess shows how people in his world thought about revelations. The idea that the church existed “first of all” can be compared with Ephesians 1:4, where God chose his people “before the foundation of the world.”
μετέπειτα δὲ ὅρασιν εἶδον ἐν τῷ οἴκῳ μου. ἦλθεν ἡ πρεσβυτέρα καὶ ἠρώτησέν με, εἰ ἤδη τὸ βιβλίον δέδωκα τοῖς πρεσβυτέροις. ἠρνησάμην δεδωκέναι. Καλῶς, φησίν, πεποίηκας: ἔχω γὰρ ῥήματα προσθεῖναι. ὅταν οὖν ἀποτελέσω τὰ ῥήματα πάντα, διὰ σοῦ γνωρισθήσεται τοῖς ἐκλεκτοῖς πᾶσιν.
The ancient lady returnsAnd afterwards I saw a vision in my house. The ancient lady came and asked me if I had already given the book to the elders. I said that I had not given it. You have done well, she said, for I have words to add. When, therefore, I have finished all the words they shall be made known by you to all the elect.
After that I saw a vision in my house. The old woman came and asked me whether I had already given the book to the elders. I said I had not. “You have done well,” she said, “for I have words to add. When I have finished all the words, they will be made known through you to all the chosen.”
γράψεις οὖν δύο βιβλαρίδια καὶ πέμψεις ἓν Κλήμεντι καὶ ἓν Γραπτῇ. πέμψει οὖν Κλήμης εἰς τὰς ἔξω πόλεις, ἐκείνῳ γὰρ ἐπιτέτραπται: Γραπτὴ δὲ νουθετήσει τὰς χήρας καὶ τοὺς ὀρφανούς. σὺ δὲ ἀναγνώσῃ εἰς ταύτην τὴν πόλιν μετὰ τῶν πρεσβυτέρων τῶν προϊσταμένων τῆς ἐκκλησίας.
You shall therefore write two little books and send one to Clement and one to Grapte. Clement then shall send it to the cities abroad, for that is his duty; and Grapte shall exhort the widows and orphans; but in this city you shall read it yourself with the elders who are in charge of the church.
“So write two little books, and send one to Clement and one to Grapte. Clement will send his to the cities abroad, for that has been entrusted to him. Grapte will instruct the widows and orphans. And you will read yours in this city, with the elders who lead the church.”
Translator’s note. This Clement is probably the Clement of Rome who wrote 1 Clement, but we cannot be sure. The passage shows that the church at Rome already had leaders who were called “elders,” and a person who handled letters to other churches. Nothing else is known of Grapte.
Vision 3
Chapter 1
Ἣν εἶδον, ἀδελφοί, τοιαύτη.
The ancient lady comes againThe third vision which I saw, brethren, was as follows:
The third vision that I saw, brothers, was like this.
νηστεύσας πολλάκις καὶ δεηθεὶς τοῦ κυρίου, ἵνα μοι φανερώσῃ τὴν ἀποκάλυψιν, ἥν μοι ἐπηγγείλατο δεῖξαι διὰ τῆς πρεσβυτέρας ἐκείνης, αὐτῇ τῇ νυκτί μοι ὦπται ἡ πρεσβυτέρα καὶ εἶπέν μοι: Ἐπεὶ οὕτως ἐνδεὴς εἶ καὶ σπουδαῖος εἰς τὸ γνῶναι πάντα, ἐλθὲ εἰς τὸν ἀγρόν, ὅπου χονδρίζεις, καὶ περὶ ὥραν πέμπτην ἐμφανισθήσομαί σοι καὶ δείξω σοι, ἃ δεῖ σε ἰδεῖν.
I had fasted for a long time, and prayed the Lord to explain to me the revelation which he had promised to show me through that ancient lady; and in the same night the ancient lady appeared to me and said to me: Since you are so importunate and zealous to know everything, come into the country, where you are farming, and at the fifth hour I will appear to you, and show you what you must see.
I had fasted often and asked the Lord to show me the revelation he had promised to show me through that old woman. That same night the old woman appeared to me and said to me: “Since you are so eager and determined to know everything, come to the field where you farm. At about the fifth hour I will appear to you and show you what you must see.”
Translator’s note. The Greek verb behind “where you farm” is rare and its exact sense is uncertain. It may be connected with growing grain.
ἠρώτησα αὐτὴν λέγων: Κυρία, εἰς ποῖον τόπον τοῦ ἀγροῦ; Ὅπου, φησίν, θέλεις. ἐξελεξάμην τόπον καλὸν ἀνακεχωρηκότα. πρὶν δὲ λαλῆσαι αὐτῇ καὶ εἰπεῖν τὸν τόπον, λέγει μοι: Ἥξω ἐκεῖ, ὅπου θέλεις.
I asked her, saying, Lady, to what part of the field? Where you like, she said. I chose a beautiful secluded spot; but before I spoke to her and mentioned the place she said to me, I will be there, where you wish.
I asked her, “Lady, to what place in the field?” “Wherever you like,” she said. I chose a beautiful, secluded spot. But before I spoke to her or named the place, she said to me, “I will come there, where you want.”
ἐγενόμην οὖν, ἀδελφοί, εἰς τὸν ἀγρὸν καὶ συνεψήφισα τὰς ὥρας καὶ ἦλθον εἰς τὸν τόπον, ὅπου διεταξάμην αὐτῇ ἐλθεῖν, καὶ βλέπω συμψέλιον κείμενον ἐλεφάντινον, καὶ ἐπὶ τοῦ συμψελίου ἔκειτο κερβικάριον λινοῦν καὶ ἐπάνω λέντιον ἐξηπλωμένον λινοῦν καρπάσιον.
The couch of ivoryI went, therefore, brethren, to the country, and I counted the hours, and I came to the spot where I had arranged for her to come, and I saw a couch of ivory placed there, and on the couch there lay a linen pillow, and over it a covering of fine linen was spread out.
So, brothers, I went out to the field and counted the hours. I came to the place where I had arranged for her to come, and I saw an ivory bench set there. On the bench lay a linen cushion, and over it a cover of fine linen was spread out.
Translator’s note. The Greek word for “bench” is borrowed from the Latin subsellium, a bench or seat.
ἰδὼν ταῦτα κείμενα καὶ μηδένα ὄντα ἐν τῷ τόπῳ ἔκθαμβος ἐγενόμην, καὶ ὡσεὶ τρόμος με ἔλαβεν καὶ αἱ τρίχες μου ὀρθαί: καὶ ὡσεὶ φρίκη μοι προσῆλθεν μόνου μου ὄντος. ἐν ἐμαυτῷ οὖν γενόμενος καὶ μνησθεὶς τῆς δόξης τοῦ θεοῦ καὶ λαβὼν θάρσος, θεὶς τὰ γόνατα ἐξωμολογούμην τῷ κυρίῳ πάλιν τὰς ἁμαρτίας μου ὡς καὶ πρότερον.
When I saw these things lying there, and no one in the place I was greatly amazed, and, as it were, trembling seized me and my hair stood on end. And, as it were, panic came to me because I was alone. When therefore I came to myself, and remembered the glory of God and took courage, I knelt down and confessed my sins again to the Lord, as I had also done before.
When I saw these things lying there with no one at the place, I was astonished. Trembling took hold of me and my hair stood on end, and a kind of shudder came over me, because I was alone. So I pulled myself together, remembered the glory of God, took courage, knelt down, and confessed my sins to the Lord again, as I had before.
ἡ δὲ ἦλθεν μετὰ νεανίσκων ἕξ, οὓς καὶ πρότερον ἑωράκειν, καὶ ἐστάθη μοι καὶ κατηκροᾶτο προσευχομένου καὶ ἐξομολογουμένου τῷ κυρίῳ τὰς ἁμαρτίας μου. καὶ ἁψαμένη μου λέγει: Ἑρμᾶ, παῦσαι περὶ τῶν ἁμαρτιῶν σου πάντα ἐρωτῶν: ἐρώτα καὶ περὶ δικαιοσύνης, ἵνα λάβῃς μέρος τι ἐξ αὐτῆς εἰς τὸν οἶκόν σου.
The six young menAnd she came with six young men, whom I had also seen on the former occasion, and stood by me, and listened to me praying and confessing my sins to the Lord. And she touched me and said: Hermas! stop asking all these questions about your sins, ask also concerning righteousness, that you may take presently some part of it to your family.
Then she came with six young men whom I had also seen before. She stood by me and listened to me praying and confessing my sins to the Lord. She touched me and said, “Hermas, stop asking about your sins all the time. Ask about righteousness too, so that you can take some part of it to your household.”
καὶ ἐξεγείρει με τῆς χειρὸς καὶ ἄγει με πρὸς τὸ συμψέλιον καὶ λέγει τοῖς νεανίσκοις: Ὑπάγετε καὶ οἰκοδομεῖτε.
And she raised me up by the hand and took me to the couch and said to the young men: Go and build.
She lifted me up by the hand and led me to the bench, and said to the young men, “Go and build.”
καὶ μετὰ τὸ ἀναχωρῆσαι τοὺς νεανίσκους καὶ μόνων ἡμῶν γεγονότων λέγει μοι: Κάθισον ὧδε. λέγω αὐτῇ: Κυρία, ἄφες τοὺς πρεσβυτέρους πρῶτον καθίσαι. Ὅ σοι λέγω, φησίν, κάθισον.
And after the young men had gone away and we were alone, she said to me: Sit here. I said to her: Lady, let the elders sit first. She said: Do what I tell you, and sit down.
After the young men had gone away and we were alone, she said to me, “Sit here.” I said to her, “Lady, let the elders sit first.” “Do as I tell you,” she said. “Sit down.”
θέλοντος οὖν μου καθίσαι εἰς τὰ δεξιὰ μέρη οὐκ εἴασέ με, ἀλλ’ ἐννεύει μοι τῇ χειρί, ἵνα εἰς τὰ ἀριστερὰ μέρη καθίσω. διαλογιζομένου μου οὖν καὶ λυπουμένου, ὅτι οὐκ εἴασέ με εἰς τὰ δεξιὰ μέρη καθίσαι, λέγει μοι: Λυπῇ, Ἑρμᾶ; ὁ εἰς τὰ δεξιὰ μέρη τόπος ἄλλων ἐστίν, τῶν ἤδη εὐαρεστηκότων τῷ θεῷ καὶ παθόντων εἵνεκα τοῦ ὀνόματος: σοὶ δὲ πολλὰ λείπει ἵνα μετ’ αὐτῶν καθίσῃς: ἀλλὰ ὡς μένεις τῇ ἁπλότητί σου, μεῖνον, καὶ καθιῇ μετ’ αὐτῶν καὶ ὅσοι ἐὰν ἐργάσωνται τὰ ἐκείνων ἔργα καὶ ὑπενέγκωσιν, ἃ καὶ ἐκεῖνοι ὑπήνεγκαν.
Hermas and the couch; The place of the martyrsYet when I wished to sit on the right hand she would not let me, but signed to me with her hand to sit on the left. When therefore I thought about this, and was grieved because she did not let me sit on the right hand, she said to me: Are you sorry, Hermas? The seat on the right is for others, who have already been found well-pleasing to God and have suffered for the Name. But you fall far short of sitting with them. But remain in your simplicity as you are doing, and you shall sit with them, and so shall all who do their deeds and bear what they also bore.
When I wanted to sit on the right side, she did not let me, but motioned with her hand for me to sit on the left. I was thinking about this and feeling hurt that she did not let me sit on the right, and she said to me, “Are you upset, Hermas? The place on the right is for others, those who have already pleased God and have suffered for the sake of the name. You are far from being able to sit with them. But stay as you are in your simplicity, and you will sit with them, along with all who do their works and endure what they endured.”
Chapter 2
Τί, φημί, ὑπήνεγκαν; Ἄκουε, φησίν: μάστιγας, φυλακάς, θλίψεις μεγάλας, σταυρούς, θηρία εἵνεκεν τοῦ ὀνόματος: διὰ τοῦτο ἐκείνων ἐστὶν τὰ δεξιὰ μέρη τοῦ ἁγιάσματος καὶ ὃς ἐὰν πάθῃ διὰ τὸ ὄνομα: τῶν δὲ λοιπῶν τὰ ἀριστερὰ μέρη ἐστίν. ἀλλὰ ἀμφοτέρων, καὶ τῶν ἐκ δεξιῶν καὶ τῶν ἀριστερῶν καθημένων, τὰ αὐτὰ δῶρα καὶ αἱ αὐταὶ ἐπαγγελίαι: μόνον ἐκεῖνοι ἐκ δεξιῶν κάθηνται καὶ ἔχουσιν δόξαν τινά.
What, I said, did they bear? Listen, she said: Stripes, imprisonments, great afflictions, crucifixions, wild beasts, for the sake of the Name. Therefore is it given to them to be on the right hand of the Holiness, and to everyone who shall suffer for the Name; but for the rest there is the left side. But both, whether they sit on the right or the left, have the same gifts, and the same promises, only the former sit on the right and have somewhat of glory.
“What did they endure?” I asked. “Listen,” she said. “Whips, prisons, great tribulations, crosses, wild animals, for the sake of the name. That is why the places on the right of the holy place belong to them, and to anyone who suffers for the name. The rest have the places on the left. But for both, those who sit on the right and those who sit on the left, the gifts and promises are the same. The only difference is that they sit on the right and have a certain glory.”
Translator’s note. Compare Mark 10:35–40, where James and John ask to sit at Jesus’ right and left. Jesus answers by speaking of the suffering they will share with him.
σὺ δὲ κατεπιθυμεῖς καθίσαι ἐκ δεξιῶν μετ’ αὐτῶν, ἀλλὰ τὰ ὑστερήματά σου πολλά. καθαρισθήσῃ δὲ ἀπὸ τῶν ὑστερημάτων σου: καὶ πάντες οἱ μὴ διψυχοῦντες καθαρισθήσονται ἀπὸ πάντων τῶν ἁμαρτημάτων εἰς ταύτην τὴν ἡμέραν.
And you are desirous of sitting on the right hand with them, but your failings are many. But you shall be cleansed from your failings, and all who are not double-minded shall be cleansed from all sins, up to this day.
“You want very much to sit on the right with them, but your shortcomings are many. You will be cleansed from your shortcomings. And all who are not double-minded will be cleansed from all their sins up to this day.”
ταῦτα εἴπασα ἤθελεν ἀπελθεῖν: πεσὼν δὲ αὐτῆς πρὸς τοὺς πόδας ἠρώτησα αὐτὴν κατὰ τοῦ κυρίου, ἵνα μοι ἐπιδείξῃ ὃ ἐπηγγείλατο ὅραμα.
When she had said this she wished to go away, but I fell at her feet and besought her by the Lord, to show me the vision which she had promised.
After saying this she wanted to leave. But I fell at her feet and begged her, by the Lord, to show me the vision she had promised.
ἡ δὲ πάλιν ἐπελάβετό μου τῆς χειρὸς καὶ ἐγείρει με καὶ καθίζει ἐπὶ τὸ συμψέλιον ἐξ εὐωνύμων: ἐκαθέζετο δὲ καὶ αὐτὴ ἐκ δεξιῶν. καὶ ἐπάρασα ῥάβδον τινὰ λαμπρὰν λέγει μοι: Βλέπεις μέγα πρᾶγμα; λέγω αὐτῇ: Κυρία, οὐδὲν βλέπω. λέγει μοι: Σύ, ἰδού, οὐχ ὁρᾷς κατέναντί σου πύργον μέγαν οἰκοδομούμενον ἐπὶ ὑδάτων λίθοις τετραγώνοις λαμπροῖς;
The vision of the townAnd she again took me by the hand and lifted me up, and made me sit on the couch on the left and she herself sat on the right. And she lifted up a certain glittering rod, and she said to me: Do you see a great thing? I said to her: Lady, I see nothing. She said to me: Behold, do you not see before you a great tower being built on the water with shining square stones?
She took my hand again, lifted me up, and sat me on the couch on the left, and she sat on the right. She lifted a shining rod and said to me, “Do you see something great?” I said to her, “Lady, I see nothing.” She said to me, “Look, don’t you see a great tower in front of you, being built over water with shining square stones?”
ἐν τετραγώνῳ δὲ ᾠκοδομεῖτο ὁ πύργος ὑπὸ τῶν ἓξ νεανίσκων τῶν ἐληλυθότων μετ’ αὐτῆς: ἄλαι δὲ μυριάδες ἀνδρῶν παρέφερον λίθους, οἱ μὲν ἐκ τοῦ βυθοῦ, οἱ δὲ ἐκ τῆς γῆς, καὶ ἐπεδίδουν τοῖς ἓξ νεανίσκοις: ἐκεῖνοι δὲ ἐλάμβανον καὶ ᾠκοδόμουν.
Now the tower was being built four-square by the six young men who had come with her; but tens of thousands of other men were bringing stones, some from the deep sea, and some from the land, and were giving them to the six young men, and these kept taking them and building.
The tower was being built as a square by the six young men who had come with her. Tens of thousands of other men were bringing stones, some from the deep and some from the land, and handing them to the six young men. They took them and built.
τοὺς μὲν ἐκ τοῦ βυθοῦ λίθους ἑλκομένους πάντας οὕτως ἐτίθεσαν εἰς τὴν οἰκοδομήν: ἡρμοσμένοι γὰρ ἦσαν καὶ συνεφώνουν τῇ ἁρμογῇ μετὰ τῶν ἑτέρων: καὶ οὕτως ἐκολλῶντο ἀλλήλοις, ὥστε τὴν ἁρμογὴν αὐτῶν μὴ φαίνεσθαι. ἐφαίνετο δὲ ἡ οἰκοδομὴ τοῦ πύργου ὡς ἐξ ἑνὸς λίθου ᾠκοδομημένη.
The stonesThe stones which had been dragged from the deep sea, they placed without exception as they were into the building, for they had all been shaped and fitted into the joins with the other stones. And they so fastened one to the other that their joins could not be seen. But the building of the tower appeared as if it had been built of a single stone.
All the stones that were dragged up from the deep they set directly into the building, for they were already shaped and fit together with the others. They joined to each other so tightly that their joints could not be seen. The tower looked as though it had been built from a single stone.
τοὺς δὲ ἑτέρους λίθους τοὺς φερομένους ἀπὸ τῆς ξηρᾶς τοὺς μὲν ἀπέβαλλον, τοὺς δὲ ἐτίθουν εἰς τὴν οἰκοδομήν: ἄλλους δὲ κατέκοπτον καὶ ἔρριπτον μακρὰν ἀπὸ τοῦ πύργου.
Of the other stones, which were being brought from the dry ground, they cast some away, and some they put into the building and others they broke up and cast far from the tower.
But of the other stones, the ones brought from dry land, they threw some away and set some into the building. Others they broke up and threw far from the tower.
ἄλλοι δὲ λίθοι πολλοὶ κύκλῳ τοῦ πύργου ἔκειντο, καὶ οὐκ ἐχρῶντο αὐτοῖς ἐπὶ τὴν οἰκοδομήν: ἦσαν γάρ τινες ἐξ αὐτῶν ἐψωριακότες, ἕτεροι δὲ σχισμὰς ἔχοντες, ἄλλοι δὲ κεκολοβωμένοι, ἄλλοι δὲ λευκοὶ καὶ στρογγύλοι, μὴ ἁρμόζοντες εἰς τὴν οἰκοδομήν.
And many other stones were lying round the tower, and they did not use them for the building, for some of them were rotten, and others had cracks, and others were too short, and others were white and round and did not fit into the building.
Many other stones lay around the tower, and they did not use them for the building. Some of them were scabby, others had cracks, others were cut short, and others were white and round and did not fit into the building.
ἔβλεπον δὲ ἑτέρους λίθους ῥιπτομένους μακρὰν ἀπὸ τοῦ πύργου καὶ ἐρχομένους εἰς τὴν ὁδὸν καὶ μὴ μένοντας ἐν τῇ ὁδῷ, ἀλλὰ κυλιομένους ἐκ τῆς ὁδοῦ εἰς τὴν ἀνοδίαν: ἑτέρους δὲ ἐπὶ πῦρ ἐμπίπτοντας καὶ καιομένους: ἑτέρους δὲ πίπτοντας ἐγγὺς ὑδάτων καὶ μὴ δυναμένους κυλισθῆναι εἰς τὸ ὕδωρ, καίπερ θελόντων κυλισθῆναι καὶ ἐλθεῖν εἰς τὸ ὕδωρ.
And I saw other stones being cast far from the tower, and coming on to the road, and not staying on the road, but rolling from the road into the rough ground. And others were falling into the fire, and were being burnt, and others were falling near the water, and could not be rolled into the water, although men wished them to be rolled on and to come into the water.
I saw other stones thrown far from the tower. They came onto the road but did not stay on it, and rolled off the road into rough, pathless ground. Others fell into the fire and burned. Others fell near the water and could not roll into it, though they wanted to roll and get into the water.
Chapter 3
Δείξασά μοι ταῦτα ἤθελεν ἀποτρέχειν. λέγω αὐτῇ: Κυρία, τί μοι ὄφελος ταῦτα ἑωρακότι καὶ μὴ γινώσκοντι, τί ἐστιν τὰ πράγματα; ἀποκριθεῖσά μοι λέγει: Πανοῦργος εἶ ἄνθρωπος, θέλων γινώσκειν τὰ περὶ τὸν πύργον. Ναί, φημί, κυρία, ἵνα τοῖς ἀδελφοῖς ἀναγγείλω καὶ ἱλαρώτεροι γένωνται καὶ ταῦτα ἀκούσαντες γινώσκωσιν τὸν κύριον ἐν πολλῇ δόξῃ.
The explanation of the visionWhen she had showed me these things she wished to hasten away. I said to her: Lady, what does it benefit me to have seen these things, if I do not know what they mean? She answered me and said: You are a persistent man, wanting to know about the tower. Yes, I said, Lady, in order that I may report to my brethren, and that they may be made more joyful, and when they hear these things may know the Lord in great glory.
After showing me these things, she wanted to hurry away. I said to her, “Lady, what good is it to me to have seen these things and not know what they mean?” She answered, “You are a clever fellow, wanting to know about the tower.” “Yes, lady,” I said, “so that I can tell the brothers, so that they may become more cheerful, and hearing these things may know the Lord in great glory.”
ἡ δὲ ἔφη: Ἀκούσονται μὲν πολλοί: ἀκούσαντες δέ τινες ἐξ αὐτῶν χαρήσονται, τινὲς δὲ κλαύσονται: ἀλλὰ καὶ οὗτοι, ἐὰν ἀκούσωσιν καὶ μετανοήσωσιν, καὶ αὐτοὶ χαρήσονται. ἄκουε οὖν τὰς παραβολὰς τοῦ πύργου: ἀποκαλύψω γάρ σοι πάντα. καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν. ἀλλ’ οὐ παύσῃ αἰτούμενος ἀποκαλύψεις: ἀναιδὴς γὰρ εἶ.
And she said: Many indeed shall hear, but some of them shall rejoice when they hear, and some shall mourn. But these also, if they hear and repent, even they shall rejoice. Hear then, the parables of the tower, for I will reveal everything to you. And no longer trouble me about revelation, for these revelations are finished, for they have been fulfilled. Yet you will not cease asking for revelations, for you are shameless.
She said, “Many will hear. Some of them will rejoice when they hear, and some will weep. But even these, if they hear and repent, will rejoice. So listen to the parables of the tower, for I will reveal everything to you. And do not trouble me anymore about revelations. These revelations are finished; they have been completed. But you will not stop asking for revelations, for you are shameless.”
Translator’s note. Hermas is told that these revelations are finished, yet more revelations follow later in the book. The author probably means that this particular series of revelations is complete.
ὁ μὲν πύργος, ὃν βλέπεις οἰκοδομούμενον, ἐγώ εἰμι ἡ Ἐκκλησία, ἡ ὀφθεῖσά σοι καὶ νῦν καὶ τὸ πρότερον: ὃ ἂν οὖν θελήσῃς, ἐπερώτα περὶ τοῦ πύργου, καὶ ἀποκαλύψω σοι, ἵνα χαρῇς μετὰ τῶν ἁγίων.
The towerThe tower which you see being built is myself, the Church, who have appeared to you both now and formerly. Ask, therefore, what you will about the tower, and I will reveal it to you, that you may rejoice with the saints.
“The tower that you see being built is I, the church, who have appeared to you now and before. So ask whatever you want about the tower, and I will reveal it to you, so that you can rejoice with the saints.”
Translator’s note. The image of the church as a building made of stones (people) fits 1 Peter 2:5 and Ephesians 2:20–22.
λέγω αὐτῇ: Κυρία, ἐπεὶ ἅπαξ ἄξιόν με ἡγήσω τοῦ πάντα μοι ἀποκαλύψαι, ἀποκάλυψον. ἡ δὲ λέγει μοι: Ὃ ἐὰν ἐνδέχηταί σοι ἀποκαλυφθῆναι, ἀποκαλυφθήσεται. μόνον ἡ καρδία σου πρὸς τὸν θεὸν ἤτω καὶ μὴ διψυχήσεις, ὃ ἂν ἴδῃς.
I said to her: Lady, since you have once thought me worthy to reveal everything to me, proceed with the revelation. And she said to me: What is permitted to be revealed to you shall be revealed; only let your heart be turned towards God and do not be double-minded as to what you see.
I said to her, “Lady, since you have once considered me worthy to have everything revealed to me, reveal it.” She said to me, “Whatever can be revealed to you will be revealed. Only let your heart be turned toward God, and do not be double-minded about whatever you see.”
ἐπηρώτησα αὐτήν: Διατί ὁ πύργος ἐπὶ ὑδάτων ᾠκοδόμηται, κυρία; Εἶπά σοι, φησίν, καὶ τὸ πρότερον, καὶ ἐκζητεῖς ἐπιμελῶς: ἐκζητῶν οὖν εὑρίσκεις τὴν ἀλήθειαν. διατί οὖν ἐπὶ ὑδάτων ᾠκοδόμηται ὁ πύργος, ἄκουε: ὅτι ἡ ζωὴ ὑμῶν διὰ ὕδατος ἐσώθη καὶ σωθήσεται. τεθεμελίωται δὲ ὁ πύργος τῷ ῥήματι τοῦ παντοκράτορος καὶ ἐνδόξου ὀνόματος, κρατεῖται δὲ ὑπὸ τῆς ἀοράτου δυνάμεως τοῦ δεσπότου.
I asked her: Why has the tower been built on the water. Lady? As I told you before, you are seeking diligently, said she, and so by seeking you are finding out the truth. Hear, then, why the tower has been built upon the water: because your life was saved and shall be saved through water, and the tower has been founded by the utterance of the almighty and glorious Name, and is maintained bv the unseen power of the Master.
I asked her, “Why is the tower built on water, lady?” “I told you before,” she said, “and you are searching carefully. By searching you find the truth. So hear why the tower is built on water: because your life was saved and will be saved through water. The tower has been founded on the word of the almighty and glorious name, and it is held up by the invisible power of the Master.”
Translator’s note. “The name” may mean God’s name or the name of the Son of God; later in the book Hermas says the name of the Son of God holds up the whole world (Parables 9.14.5).
Chapter 4
Ἀποκριθεὶς λέγω αὐτῇ: Κυρία, μεγάλως καὶ θαυμαστῶς ἔχει τὸ πρᾶγμα τοῦτο: οἱ δὲ νεανίσκοι οἱ ἓξ οἱ οἰκοδομοῦντες, τίνες εἰσίν. κυρία; Οὗτοί εἰσιν οἱ ἅγιοι ἄγγελοι τοῦ θεοῦ οἱ πρῶτοι κτισθέντες, οἷς παρέδωκεν ὁ κύριος πᾶσαν τὴν κτίσιν αὐτοῦ αὔξειν καὶ οἰκοδομεῖν καὶ δεσπόζειν τῆς κτίσεως πάσης: διὰ τούτων οὖν τελεσθήσεται ἡ οἰκοδομὴ τοῦ πύργου.
The six young menI answered and said to her: Lady, great and wonderful is this thing. But, Lady, who are the six young men who are building? These are the holy angels of God, who were first created, to whom the Lord delivered all his creation to make it increase, and to build it up, and to rule the whole creation. Through them, therefore, the building of the tower shall be completed.
I answered her, “Lady, this is great and marvelous. But who are the six young men who are building, lady?” “They are the holy angels of God, the first created, to whom the Lord handed over all his creation to increase and build up and rule over all creation. Through them the building of the tower will be finished.”
Translator’s note. The six building angels are Hermas’s own picture. The Bible speaks of angels as servants sent to help those who will inherit salvation (Hebrews 1:14), but it never describes them as builders of the church.
Οἱ δὲ ἕτεροι οἱ παραφέροντες τοὺς λίθους, τίνες εἰσίν; Καὶ αὐτοὶ ἅγιοι ἄγγελοι τοῦ θεοῦ: οὗτοι δὲ οἱ ἓξ ὑπερέχοντες αὐτούς εἰσιν: συντελεσθήσεται οὖν ἡ οἰκοδομὴ τοῦ πύργου, καὶ πάντες ὁμοῦ εὐφρανθήσονται κύκλῳ τοῦ πύργου καὶ δοξάσουσιν τὸν θεόν, ὅτι ἐτελέσθη ἡ οἰκοδομὴ τοῦ πύργου.
But who are the others, who are bringing the stones? They also are holy angels of God, but these six are greater than they. Therefore the building of the tower shall be completed, and all shall rejoice together around the tower, and shall glorify God because the building of the tower has been completed.
“And who are the others who are bringing the stones?” “They too are holy angels of God. But these six are above them. So the building of the tower will be finished, and everyone will rejoice together around the tower and glorify God, because the building of the tower has been finished.”
ἐπηρώτησα αὐτὴν λέγων: Κυρία, ἤθελον γνῶναι τῶν λίθων τὴν ἔξοδον καὶ τὴν δύναμιν αὐτῶν, ποταπή ἐστιν. ἀποκριθεῖσά μοι λέγει: Οὐχ ὅτι σὺ ἐκ πάντων ἀξιώτερος εἶ, ἵνα σοι ἀποκαλυφθῇ. ἄλλοι γάρ σου πρότεροί εἰσιν καὶ βελτίονές σου, οἷς ἔδει ἀποκαλυφθῆναι τὰ ὁράματα ταῦτα: ἀλλ’ ἵνα δοξασθῇ τὸ ὄνομα τοῦ θεοῦ, σοὶ ἀπεκαλύφθη καὶ ἀποκαλυφθήσεται διὰ τοὺς διψύχους, τοὺς διαλογιζομένους ἐν ταῖς καρδίαις αὐτῶν, εἰ ἄρα ἔστιν ταῦτα ἢ οὐκ ἔστιν. λέγε αὐτοῖς, ὅτι ταῦτα πάντα ἐστὶν ἀληθῆ καὶ οὐθὲν ἔξωθέν ἐστιν τῆς ἀληθείας, ἀλλὰ πάντα ἰσχυρὰ καὶ βέβαια καὶ τεθεμελιωμένα ἐστίν.
I asked her saying: Lady, I would like to know the end of the stones, and what kind of force they have. She answered me and said: It is not because you are more worthy than all others that a revelation should be made to you, for there were others before you and better than you, to whom these visions ought to have been revealed. But in order that the name of God might be glorified, they have been, and shall be, revealed to you because of the double-minded who dispute in their heart whether these things are so or not. Tell them, that all these things are true, and that there is nothing beyond the truth, but that all things are strong and certain and well-founded.
I asked her, “Lady, I would like to know what becomes of the stones, and what they mean.” She answered me, “It is not because you are worthier than everyone else that this is revealed to you. There are others ahead of you, and better than you, to whom these visions ought to have been revealed. But so that God’s name may be glorified, it has been revealed and will be revealed to you, for the sake of the double-minded, who debate in their hearts whether these things are real or not. Tell them that all these things are true, that nothing is outside the truth, and that everything is strong and sure and well founded.”
Chapter 5
Ἄκουε νῦν περὶ τῶν λίθων τῶν ὑπαγόντων εἰς τὴν οἰκοδομήν. οἱ μὲν οὖν λίθοι οἱ τετράγωνοι καὶ λευκοὶ καὶ συμφωνοῦντες ταῖς ἁρμογαῖς αὐτῶν, οὗτοί εἰσιν οἱ ἀπόστολοι καὶ ἐπίσκοποι καὶ διδάσκαλοι καὶ διάκονοι οἱ πορευθέντες κατὰ τὴν σεμνότητα τοῦ θεοῦ καὶ ἐπισκοπήσαντες καὶ διδάξαντες καὶ διακονήσαντες ἁγνῶς καὶ σεμνῶς τοῖς ἐκλεκτοῖς τοῦ θεοῦ, οἱ μὲν κεκοιμημένοι, οἱ δὲ ἔτι ὄντες: καὶ πάντοτε ἑαυτοῖς συνεφώνησαν καὶ ἐν ἑαυτοῖς εἰρήνην ἔσχον καὶ ἀλλήλων ἤκουον: διὰ τοῦτο ἐν τῇ οἰκοδομῇ τοῦ πύργου συμφωνοῦσιν αἱ ἁρμογαὶ αὐτῶν.
The stonesListen then concerning the stones which go into the building. The stones which are square and white and which fit into their joins are the Apostles and bishops and teachers and deacons who walked according to the majesty of God, and served the elect of God in holiness and reverence as bishops and teachers and deacons; some of them are fallen asleep and some are still alive. And they always agreed among themselves, and had peace among themselves, and listened to one another; for which cause their joins fit in the building of the tower.
“Now listen about the stones that go into the building. The stones that are square and white and fit together at the joints are the apostles, bishops, teachers, and deacons who lived in the holiness of God. They watched over, taught, and served God’s chosen purely and reverently, some having fallen asleep and some still alive. They always agreed with each other, had peace among themselves, and listened to each other. That is why their joints fit together in the building of the tower.”
Translator’s note. This is one of the early lists of church ministries. Hermas speaks of “bishops” (overseers) and “deacons”, as Paul does in Philippians 1:1. The three verbs “watched over, taught, and served” match the three offices of bishop, teacher and deacon.
Οἱ δὲ ἐκ τοῦ βυθοῦ ἑλκόμενοι καὶ ἐπιτιθέμενοι εἰς τὴν οἰκοδομὴν καὶ συμφωνοῦντες ταῖς ἁρμογαῖς αὐτῶν μετὰ τῶν ἑτέρων λίθων τῶν ἤδη ᾠκοδομημένων, τίνες εἰσίν; Οὗτοί εἰσιν οἱ παθόντες ἕνεκεν τοῦ ὀνόματος τοῦ κυρίου.
But who are they who have been brought out of the deep sea, and added on to the building, and agree in their joins with the other stones which have already been built? These are they who have suffered for the name of the Lord.
“And who are the ones dragged up from the deep and set into the building, who fit at the joints with the other stones already built in?” “These are the ones who suffered for the name of the Lord.”
Τοὺς δὲ ἑτέρους λίθους τοὺς φερομένους ἀπὸ τῆς ξηρᾶς θέλω γνῶναι, τίνες εἰσίν, κυρία. ἔφη: Τοὺς μὲν εἰς τὴν οἰκοδομὴν ὑπάγοντας καὶ μὴ λατομουμένους, τούτους ὁ κύριος ἐδοκίμασεν, ὅτι ἐπορεύθησαν ἐν τῇ εὐθύτητι τοῦ κυρίου καὶ κατωρθώσαντο τὰς ἐντολὰς αὐτοῦ.
But I should like to know. Lady, who are the other stones which are being brought from the dry land? She said: Those which go into the building without being hewed are they whom the Lord approved because they walked in the uprightness of the Lord and preserved his commandments.
“I want to know who the other stones are, the ones brought from dry land, lady.” She said, “The ones that go into the building without being cut are the ones the Lord tested and approved, because they walked in the Lord’s uprightness and carried out his commandments.”
Οἱ δὲ ἀγόμενοι καὶ τιθέμενοι εἰς τὴν οἰκοδομήν, τίνες εἰσίν; Νέοι εἰσὶν ἐν τῇ πίστει καὶ πιστοί. νουθετοῦνται δὲ ὑπὸ τῶν ἀγγέλων εἰς τὸ ἀγαθοποιεῖν, διότι εὑρέθη ἐν αὐτοῖς πονηρία.
But who are they who are being brought and placed in the building? They are young in the faith and faithful; but they are being exhorted by the angels to good deeds, because wickedness has been found in them.
“And who are the ones that are brought and placed in the building?” “They are new in the faith, and faithful. They are warned by the angels to do good, because evil has been found in them.”
Οὓς δὲ ἀπέβαλλον καὶ ἐρίπτουν, τίνες εἰσίν; Οὗτοί εἰσιν ἡμαρτηκότες καὶ θέλοντες μετανοῆσαι: διὰ τοῦτο μακρὰν οὐκ ἀπερίφησαν ἔξω τοῦ πύργου, ὅτι εὔχρηστοι ἔσονται εἰς τὴν οἰκοδομήν, ἐὰν μετανοήσωσιν. οἱ οὖν μέλλοντες μετανοεῖν, ἐὰν μετανοήσωσιν, ἰσχυροὶ ἔσονται ἐν τῇ πίστει, ἐὰν νῦν μετανοήσωσιν, ἐν ᾧ οἰκοδομεῖται ὁ πύργος. ἐὰν δὲ τελεσθῇ ἡ οἰκοδομή, οὐκέτι ἔχουσιν τόπον, ἀλλ’ ἔσονται ἔκβολοι: μόνον δὲ τοῦτο ἔχουσιν, παρὰ τῷ πύργῳ κεῖσθαι.
The rejected stonesBut who are they whom they were rejecting and throwing away? These are they who have sinned and wish to repent; for this reason they have not been cast far away from the tower, because they will be valuable for the building if they repent. Those, then, who are going to repent, if they do so, will be strong in the faith if they repent now, while the tower is being built; but if the building be finished, they no longer have a place, but will be cast away. But they have only this,—that they lie beside the tower.
“And who are the ones they threw away and discarded?” “These are people who have sinned and want to repent. That is why they were not thrown far away from the tower: they will be useful for the building if they repent. So those who intend to repent will be strong in the faith if they repent now, while the tower is still being built. But once the building is finished, they will have no place anymore. They will be cast out. All they have is this: to lie beside the tower.”
Translator’s note. Hermas offers sinners a limited time to repent, before the tower is finished; this deadline is a distinctive feature of his book.
Chapter 6
Τοὺς δὲ κατακοπτομένους καὶ μακρὰν ῥιπτομένους ἀπὸ τοῦ πύργου θέλεις γνῶναι; οὗτοί εἰσιν οἱ υἱοὶ τῆς ἀνομίας: ἐπίστευσαν δὲ ἐν ὑποκρίσει, καὶ πᾶσα πονηρία οὐκ ἀπέστη ἀπ’ αὐτῶν: διὰ τοῦτο οὐκ ἔχουσιν σωτηρίαν, ὅτι οὐκ εἰσὶν εὔχρηστοι εἰς οἰκοδομὴν διὰ τὰς πονηρἱας αὐτῶν. διὰ τοῦτο συνεκόπησαν καὶ πόρρω ἀπερίφησαν διὰ τὴν ὀργὴν τοῦ κυρίου, ὅτι παρώργισαν αὐτόν.
The stones which were broken upDo you wish to know who are those which are being broken up and cast far from the tower? These are the sons of wickedness; and their faith was hypocrisy, and no wickedness departed from them. For this cause they had no salvation, for because of their wickedness they are not useful for the building. Therefore they were broken up and cast far away, because of the anger of the Lord, for they had provoked his anger.
“Do you want to know about the ones broken up and thrown far from the tower? These are the sons of lawlessness. Their faith was only pretense, and none of their wickedness left them. That is why they have no salvation: they are not useful for building because of their wickedness. That is why they were broken up and thrown far away, because of the Lord’s anger, since they provoked him.”
τοὺς δὲ ἑτέρους, οὓς ἑώρακας πολλοὺς κειμένους, μὴ ὑπάγοντας εἰς τὴν οἰκοδομήν, οὗτοι οἱ μὲν ἐψωριακότες εἰσίν, οἱ ἐγνωκότες τὴν ἀλήθειαν, μὴ ἐπιμένοντας δὲ ἐν αὐτῇ.
The stones put on one sideBut the others of whom you saw many left lying and not going into the building, of these those which are rotten are they who have known the truth, but are not remaining in it.
“As for the others, the many you saw lying about and not going into the building: of these, the scabby ones are those who have known the truth but do not remain in it.”
Translator’s note. The Greek word describes a rough, scaly surface, like skin with a rash or mange.
Οἱ δὲ τὰς σχισμὰς ἔχοντες, τίνες εἰσίν; Οὗτοί εἰσιν οἱ κατ’ ἀλλήλων ἐν ταῖς καρδίαις ἔχοντες καὶ μὴ εἰρηνεύοντες ἐν ἑαυτοῖς, ἀλλὰ πρόσωπον εἰρήνης ἔχοντες, ὅταν δὲ ἀπ’ ἀλλήλων ἀποχωρήσωσιν, αἱ πονηρίαι αὐτῶν ἐν ταῖς καρδίαις ἐμμένουσιν: αὗται οὖν αἱ σχισμαί εἰσιν, ἃς ἔχουσιν οἱ λίθοι.
And who are they which have the cracks? These are they who bear malice in their hearts against one another, and are not at peace among themselves, but maintain the appearance of peace, yet when they depart from one another their wickednesses remain in their hearts. These are the cracks which the stones have.
“And who are the ones with cracks? These are people who hold things against each other in their hearts and are not at peace with each other. They wear a face of peace, but when they part from each other, their evils remain in their hearts. These are the cracks the stones have.”
οἱ δὲ κεκολοβωμένοι, οὗτοί εἰσιν πεπιστευκότες μὲν καὶ τὸ πλεῖον μέρος ἔχουσιν ἐν τῇ δικαιοσύνῃ, τινὰ δὲ μέρη ἔχουσιν τῆς ἀνομίας: διὰ τοῦτο κολοβοὶ καὶ οὐχ ὁλοτελεῖς εἰσιν.
And those which are too short are they which have believed, and they live for the greater part in righteousness, but have some measure of wickedness. Therefore they are short and not perfect.
“The stunted ones are people who have believed, and most of their life is lived in righteousness, but some parts of it are in lawlessness. That is why they are stunted and not whole.”
Οἱ δὲ λευκοὶ καὶ στρογγύλοι καὶ μὴ ἁρμόζοντες εἰς τὴν οἰκοδομήν, τίνες εἰσιν, κυρία; ἀποκριθεῖσά μοι λέγει: Ἕως πότε μωρὸς εἶ καὶ ἀσύνετος, καὶ πάντα ἐπερωτᾷς καὶ οὐδὲν νοεῖς; οὗτοί εἰσιν ἔχοντες μὲν πίστιν, ἔχοντες δὲ καὶ πλοῦτον τοῦ αἰῶνος τούτου: ὅταν γένηται θλῖψις, διὰ τὸν πλοῦτον αὐτῶν καὶ διὰ τὰς πραγματείας ἀπαρνοῦνται τὸν κύριον αὐτῶν.
The round stonesBut who. Lady, are the white and round ones which do not fit into the building? She answered and said to me, How long will you be stupid and foolish, and ask everything and understand nothing? These are they which have faith, but have also the riches of this world. When persecution comes, because of their wealth and because of business they deny their Lord.
“And the white, round ones that did not fit into the building, who are they, lady?” She answered me, “How long will you be foolish and senseless, asking everything and understanding nothing? These are people who have faith, but who also have the wealth of this age. When tribulation comes, because of their wealth and their business affairs, they deny their Lord.”
Translator’s note. This is one of the book’s main warnings: wealth and business make it hard for Christians to stay faithful under pressure. Compare Mark 10:23–25 and 1 Timothy 6:9–10.
καὶ ἀποκριθεὶς αὐτῇ λέγω: Κυρία, πότε οὖν εὔχρηστοι ἔσονται εἰς τὴν οἰκοδομήν; Ὅταν, φησίν, περικοπῇ αὐτῶν ὁ πλοῦτος ὁ ψυχαγωγῶν αὐτούς, τότε εὔχρηστοι ἔσονται τῷ θεῷ. ὥσπερ γὰρ ὁ λίθος ὁ στρογγύλος, ἐὰν μὴ περικοπῇ καὶ ἀποβάλῃ ἐξ αὐτοῦ τι, οὐ δύναται τετράγωνος γενέσθαι, οὕτω καὶ οἱ πλουτοῦντες ἐν τούτῳ τῷ αἰῶνι, ἐὰν μὴ περικοπῇ αὐτῶν ὁ πλοῦτος, οὐ δύνανται τῷ κυρίῳ εὔχρηστοι γενέσθαι.
And I answered and said to her, Lady, but then when will they be useful for the building? When, she said, their wealth, which leads their souls astray, shall be cut off from them, then they will be useful to God. For just as the round stone cannot become square, unless something be cut off and taken away from it, so too they who have riches in this world cannot be useful to the Lord unless their wealth be cut away from them.
I answered her, “Lady, when will they become useful for the building?” “When,” she said, “the wealth that leads their souls astray has been cut away from them, then they will be useful to God. A round stone cannot become square unless it is trimmed and something is cut away from it. In the same way, those who are rich in this age cannot become useful to the Lord unless their wealth is cut away from them.”
ἀπὸ σεαυτοῦ πρῶτον. γνῶθι: ὅτε ἐπλούτεις, ἄχρηστος ἦς, νῦν δὲ εὔχρηστος εἶ καὶ ὠφέλιμος τῇ ζωῇ. εὔχρηστοι γίνεσθε τῷ θεῷ: καὶ γὰρ σὺ αὐτὸς χρᾶσαι ἐκ τῶν αὐτῶν λίθων.
Understand it first from your own case; when you were rich, you were useless, but now you are useful and helpful for the Life. Be useful to God, for you yourself are taken from the same stones.
“Learn it from yourself first. When you were rich, you were useless. But now you are useful and helpful for life. Be useful to God. You yourself are taken from these same stones.”
Translator’s note. The Greek of the last sentence is difficult and may be corrupt. It seems to mean that Hermas himself was once one of these stones.
Chapter 7
Τοὺς δὲ ἑτέρους λίθους, οὓς εἶδες μακρὰν ἀπὸ τοῦ πύργου ῥιπτομένους καὶ πίπτοντας εἰς τὴν ὁδὸν καὶ κυλιομένους ἐκ τῆς ὁδοῦ εἰς τὰς ἀνοδίας: οὗτοί εἰσιν οἱ πεπιστευκότες μέν, ἀπὸ δὲ τῆς διψυχίας αὐτῶν ἀφίουσιν τὴν ὁδὸν αὐτῶν τὴν ἀληθινήν: δοκοῦντες οὖν βελτίονα ὁδὸν δύνασθαι εὑρεῖν, πλανῶνται καὶ ταλαιπωροῦσιν περιπατοῦντες ἐν ταῖς ἀνοδίαις.
The stones thrown away from the towerBut as for the other stones which you saw being cast far from the tower, and falling on to the road, and rolling from the road on to the rough ground; these are they who have believed, but because of their double-mindedness leave their true road. They think that it is possible to find a better road, and err and wander miserably in the rough ground.
“As for the other stones you saw thrown far from the tower, falling onto the road and rolling off the road into the wilderness: these are people who have believed, but because of their double-mindedness they leave their true road. They think they can find a better road, and they wander and suffer, walking in the wilderness.”
οἱ δὲ πίπτοντες εἰς τὸ πῦρ καὶ καιόμενοι, οὗτοί εἰσιν οἱ εἰς τέλος ἀποστάντες τοῦ θεοῦ τοῦ ζῶντος, καὶ οὐκέτι αὐτοῖς ἀνέβη ἐπὶ τὴν καρδίαν τοῦ μετανοῆσαι διὰ τὰς ἐπιθυμίας τῆς ἀσελγείας αὐτῶν καὶ τῶν πονηριῶν ὧν εἰργάσαντο.
And they who are falling into the fire and are being burnt, these are they who finally apostatise from the living God, and it no longer enters into their hearts to repent because of their licentious lusts, and the crimes which they have committed.
“The ones falling into the fire and burning are people who have turned away completely from the living God. It no longer comes into their heart to repent, because of their lustful desires and the evil deeds they have done.”
τοὺς δὲ ἑτέρους τοὺς πίπτοντας ἐγγὺς τῶν ὑδάτων καὶ μὴ δυναμένους κυλισθῆναι εἰς τὸ ὕδωρ θέλεις γνῶναι, τίνες εἰσίν; οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες καὶ θέλοντες βαπτισθῆναι εἰς τὸ ὄνομα τοῦ κυρίου: εἶτα ὅταν αὐτοῖς ἔλθῃ εἰς μνείαν ἡ ἁγνότης τῆς ἀληθείας, μετανοοῦσιν καὶ πορεύονται πάλιν ὀπίσω τῶν ἐπιθυμιῶν αὐτῶν τῶν πονηρῶν.
But do you wish to know who are the others which are falling near the water and cannot be rolled into the water? These are they who have heard the Word, and wish to be baptised in the name of the Lord. Then, when the purity of the Truth comes into their recollection they repent and go again after their evil lusts.
“Do you want to know about the others, who fall near the water and cannot roll into the water? These are people who have heard the word and want to be baptized in the name of the Lord. Then, when the purity of the truth comes to their mind, they change their minds and go back again after their evil desires.”
ἐτέλεσεν οὖν τὴν ἐξήγησιν τοῦ πύργου.
So she ended the explanation of the tower.
So she finished the explanation of the tower.
ἀναιδευσάμενος ἔτι αὐτὴν ἐπηρώτησα, εἰ ἄρα πάντες οἱ λίθοι οὗτοι οἱ ἀποβεβλημένοι καὶ μὴ ἁρμόζοντες εἰς τὴν οἰκοδομὴν τοῦ πύργου, εἰ ἔστιν αὐτοῖς μετάνοια καὶ ἔχουσιν τόπον εἰς τὸν πύργον τοῦτον. Ἔχουσιν, φησίν, μετάνοιαν, ἀλλὰ εἰς τοῦτον τὸν πύργον οὐ δύνανται ἁρμόσαι:
The end of the rejected stonesI was still unabashed and asked her whether really all these stones which have been cast away, and do not fit into the building of the tower,—whether repentance is open to them, and they have a place in this tower. Repentance, she said, they have, but they cannot fit into this tower.
Being bold, I asked her further about all these stones that had been thrown away and did not fit into the building of the tower. Was repentance open to them, and did they have a place in this tower? “Repentance is open to them,” she said, “but they cannot fit into this tower.”
ἑτέρῳ δὲ τόπῳ ἁρμόσουσιν πολὺ ἐλάττονι, καὶ τοῦτο ὅταν βασανισθωσιν καὶ ἐκπληρώσωσιν τὰς ἡμέρας τῶν ἁμαρτιῶν αὐτῶν. καὶ διὰ τοῦτο μετατεθήσονται, ὅτι μετέλαβον τοῦ ῥήματος τοῦ δικαίου. καὶ τότε αὐτοῖς συμβήσεται μετατεθῆναι ἐκ τῶν βασάνων αὐτῶν, διὰ τὰ ἔργα ἃ εἰργάσαντο πονηρά. ἐὰν δὲ μὴ ἀναβῇ ἐπὶ τὴν καρδίαν αὐτῶν, οὐ σώζονται διὰ τὴν σκληροκαρδίαν αὐτῶν.
But they will fit into another place much less honourable, and even this only after they have been tormented and fulfilled the days of their sins, and for this reason they will be removed, because they shared in the righteous Word. And then it shall befall them to be removed from their torments, because of the wickedness of the deeds which they committed. But if it come not into their hearts they have no salvation, because of the hardness of their hearts.
“They will fit into another, much lesser place, and only after they have been tormented and have fulfilled the days of their sins. They will be moved because they shared in the righteous word. And then they will be moved out of the torments they suffered for the evil deeds they did. But if repentance does not come into their heart, they are not saved, because of the hardness of their hearts.”
Translator’s note. Hermas does not say whether this torment happens in this life or after death; in Parables 6–7 (also called Similitudes), “torment” means troubles in this life, such as losses and sickness, sent to punish and correct.
Chapter 8
Ὅτε οὖν ἐπαυσάμην ἐρωτῶν αὐτὴν περὶ πάντων τούτων, λέγει μοι: Θέλεις ἄλλο ἰδεῖν; κατεπίθυμος ὢν τοῦ θεάσασθαι περιχαρὴς ἐγενόμην τοῦ ἰδεῖν.
The vision of the seven womenWhen, therefore, I ceased asking her all these things, she said to me: Would you like to see something else? I was anxious to see it, and rejoiced greatly at the prospect.
When I stopped asking her about all these things, she said to me, “Do you want to see something else?” I was very eager to see it, and I was delighted at the prospect.
ἐμβλέψασά μοι ὑπεμειδίασεν καὶ λέγει μοι: Βλέπεις ἑπτὰ γυναῖκας κύκλῳ τοῦ πύργου; Βλέπω, φημί, κυρία. Ὁ πύργος οὗτος ὑπὸ τούτων βαστάζεται κατ’ ἐπιταγὴν τοῦ κυρίου.
She looked at me and smiled and said to me: Do you see seven women round the tower? Yes, I said; I see them. This tower is being supported by them according to the commandment of the Lord.
She looked at me, smiled, and said, “Do you see seven women around the tower?” “I see them, lady,” I said. “This tower is being carried by them at the command of the Lord.”
ἄκουε νῦν τὰς ἐνεργείας αὐτῶν. ἡ μὲν πρώτη αὐτῶν, ἡ κρατοῦσα τὰς χεῖρας, Πίστις καλεῖται: διὰ ταύτης σώζονται οἱ ἐκλεκτοὶ τοῦ θεοῦ.
The explanationHear now their qualities. The first of them who is clasping her hands is called Faith. Through her the chosen of God are saved.
“Now listen to what they do. The first of them, the one with her hands clasped, is called Faith. Through her God’s chosen are saved.”
ἡ δὲ ἑτέρα, ἡ περιεζωσμένη καὶ ἀνδριζομένη, Ἑγκράτεια καλεῖται: αὕτη θυγάτηρ ἐστὶν τῆς Πίστεως. ὃς ἂν οὖν ἀκολουθήσῃ αὐτῇ, μακάριος γίνεται ἐν τῇ ζωῇ αὐτοῦ, ὅτι πάντων τῶν πονηρῶν ἔργων ἀφέξεται, πιστεύων ὅτι, ἐὰν ἀφέξηται πάσης ἐπιθυμίας πονηρᾶς, κληρονομήσει ζωὴν αἰώνιον.
The second, who is girded and looks like a man, is called Continence; she is the daughter of Faith. Whosoever then shall follow her becomes blessed in his life, because he will abstain from all evil deeds, believing that if he refrains from every evil lust he will inherit eternal life.
“The second, the one who wears a belt as if ready for action and who acts with courage, is called Self-control. She is the daughter of Faith. Whoever follows her is blessed in his life, because he will keep away from all evil deeds, believing that if he keeps away from all evil desire, he will inherit eternal life.”
Αἱ δὲ ἕτεραι, κυρία, τίνες εἰσίν; Θυγατέρες ἀλλήλων εἰσίν καλοῦνται δὲ ἡ μὲν Ἁπλότης, ἡ δὲ Ἐπιστήμη, ἡ δὲ Ἀκακία, ἡ δὲ Σεμνότης, ἡ δὲ Ἀγάπη. ὅταν οὖν τὰ ἔργα τῆς μητρὸς αὐτῶν πάντα ποιήσῃς, δύνασαι ζῆσαι.
But who are the others. Lady? They are daughters one of the other, and their names are Simplicity, Knowledge, Innocence, Reverence, and Love. When therefore you perform all the deeds of their mother, you can live.
“And who are the others, lady?” “They are daughters of each other. Their names are Simplicity, Knowledge, Innocence, Reverence, and Love. When you do all the works of their mother, you can live.”
Translator’s note. The seven women (Faith, Self-control, Simplicity, Knowledge, Innocence, Reverence, Love) are virtues that carry the tower. Compare the chain of virtues in 2 Peter 1:5–7.
Ἤθελον, φημί, γνῶναι, κυρία, τίς τίνα δύναμιν ἔχει αὐτῶν. Ἄκουε, φησίν, τὰς δυνάμεις, ἃς ἔχουσιν.
The powers of the VirtuesI would like, Lady, said I, to know what are their several powers. Listen, she said, to the powers which they have.
“I would like to know, lady,” I said, “what power each of them has.” “Listen,” she said, “to the powers they have.”
κρατοῦνται δὲ ὑπ’ ἀλλήλων αἱ δυνάμεις αὐτῶν καὶ ἀκολουθοῦσιν ἀλλήλαις, καθὼς καὶ γεγεννημέναι εἰσίν. ἐκ τῆς Πίστεως γεννᾶται Ἐγκράτεια, ἐκ τῆς Ἐγκρατείας Ἁπλότης, ἐκ τῆς Ἁπλότητος Ἀκακία, ἐκ τῆς Ἀκακίας Σεμνότης, ἐκ τῆς Σεμνότητος Ἐπιστήμη, ἐκ τῆς Ἐπιστήμης Ἀγάπη. τούτων οὖν τὰ ἔργα ἁγνὰ καὶ σεμνὰ καὶ θεῖά ἐστιν.
Their powers are supported one by the other, and they follow one another according to their birth. From Faith is born Continence, from Continence Simplicity, from Simplicity Innocence, from Innocence Reverence, from Reverence Knowledge, from Knowledge Love. Their works therefore are pure and reverent and godly.
“Their powers are held up by each other and follow each other, just as they were born. From Faith is born Self-control, from Self-control Simplicity, from Simplicity Innocence, from Innocence Reverence, from Reverence Knowledge, and from Knowledge Love. Their works are pure, reverent, and divine.”
ὃς ἂν οὖν δουλεύσῃ ταύταις καὶ ἰσχύσῃ κρατῆσαι τῶν ἔργων αὐτῶν, ἐν τῷ πύργῳ ἕξει τὴν κατοίκησιν μετὰ τῶν ἁγίων τοῦ θεοῦ.
Whosoever then serves them, and has the strength to lay hold of their works, shall have his dwelling in the tower with the saints of God.
“Whoever serves these women and is strong enough to hold on to their works will have his dwelling in the tower with God’s saints.”
ἐπηρώτων δὲ αὐτὴν περὶ τῶν καιρῶν, εἰ ἤδη συντέλειά ἐστιν. ἡ δὲ ἀνέκραγε φωνῇ μεγάλῃ λέγουσα: Ἀσύνετε ἄνθρωπε, οὐχ ὁρᾷς τὸν πύργον ἔτι οἰκοδομούμενον; ὡς ἐὰν οὖν συντελεσθῇ ὁ πύργος οἰκοδομούμενος, ἔχει τέλος. ἀλλὰ ταχὺ ἐποικοδομηθήσεται. μηκέτι με ἐπερώτα μηδέν: ἀρκετή σοι ἡ ὑπόμνησις αὕτη καὶ τοῖς ἁγίοις καὶ ἡ ἀνακαίνωσις τῶν πνευμάτων ὑμῶν.
The endAnd I began to ask her about the times, if the end were yet. But she cried out with a loud voice saying, Foolish man, do you not see the tower still being built? Whenever therefore the building of the tower has been finished, the end comes. But it will quickly be built up; ask me nothing more. This reminder and the renewal of your spirits is sufficient for you and for the saints.
I asked her about the times, whether the end was already here. She cried out in a loud voice: “Foolish man, don’t you see the tower still being built? When the building of the tower is finished, the end will come. But it will be built up quickly. Ask me nothing more. This reminder and the renewal of your spirits are enough for you and for the saints.”
ἀλλ’ οὐ σοὶ μόνῳ ταῦτα ἀπεκαλύφθη, ἀλλ’ ἵνα πᾶσιν δηλώσῃς αὐτά,
But the revelation was not for you alone, but for you to explain it to them all,
“But this was not revealed to you alone. You are to make it known to everyone,
μετὰ τρεῖς ἡμέρας, νοῆσαί σε γὰρ δεῖ πρῶτον. ἐντέλλομαι δέ σοι πρῶτον, Ἑρμᾶ, τὰ ῥήματα ταῦτα, ἅ σοι μέλλω λέγειν, λαλῆσαι αὐτὰ πάντα εἰς τὰ ὦτα τῶν ἁγίων, ἵνα ἀκούσαντες αὐτὰ καὶ ποιήσαντες καθαρισθῶσιν ἀπὸ τῶν πονηριῶν αὐτῶν καὶ σὺ δὲ μετ’ αὐτῶν.
after three days, for you must understand it first. But I charge you first, Hermas, with these words, which I am going to say to you, to speak them all into the ears of the saints, that they may hear them and do them and be cleansed from their wickedness, and you with them.
after three days, for you must understand it first. First I order you, Hermas, to speak all these words that I am going to tell you into the ears of the saints, so that when they hear them and do them, they will be cleansed from their evils, and you with them.”
Chapter 9
Ἀκούσατέ μου, τέκνα: ἐγὼ ὑμᾶς ἐξέθρεψα ἐν πολλῇ ἁπλότητι καὶ ἀκακίᾳ καὶ σεμνότητι διὰ τὸ ἔλεος τοῦ κυρίου τοῦ ἐφ̓ ὑμᾶς στάξαντος τὴν δικαιοσύνην, ἵνα δικαιωθῆτε καὶ ἁγιασθῆτε ἀπὸ πάσης πονηρίας καὶ ἀπὸ πάσης σκολιότητος: ὑμεῖς δὲ οὐ θέλετε παῆναι ἀπὸ τῆς πονηρίας ὑμῶν.
The charge of the ChurchListen to me, children; I brought you up in great simplicity and innocence and reverence by the | mercy of God, who instilled righteousness into you that you should be justified and sanctified from all wickedness and all crookedness. But you do not wish to cease from your wickedness.
“Listen to me, children. I brought you up in great simplicity, innocence, and reverence, through the mercy of the Lord who let righteousness drip down upon you, so that you would be made righteous and holy, free from all wickedness and all crookedness. But you do not want to stop your wickedness.”
Translator’s note. The speaker is the elderly woman, who was revealed in Vision 2 to be the Church. “Children” means the church’s members.
νῦν οὖν ἀκούσατέ μου καὶ εἰρηνεύετε ἐν ἑαυτοῖς καὶ ἐπισκέπτεσθε ἀλλήλους καὶ ἀντιλαμβάνεσθε ἀλλήλων, καὶ μὴ μόνοι τὰ κτίσματα τοῦ θεοῦ μεταλαμβάνετε ἐκ καταχύματος, ἀλλὰ μεταδίδοτε καὶ τοῖς ὑστερουμένοις:
Now, therefore, listen to me and be at peace among yourselves, and regard one another and help one another, and do not take a superabundant share of the creatures of God for yourselves, but give also a part to those who lack.
“So now listen to me. Be at peace with each other, look after each other, and help each other. Do not enjoy God’s creations lavishly by yourselves, but share them also with those who are in need.”
Translator’s note. The Greek phrase rendered “lavishly” (ek katachymatos) is unusual. It seems to mean “in overflowing abundance.”
οἱ μὲν γὰρ ἀπὸ τῶν πολλῶν ἐδεσμάτων ἀσθένειαν τῇ σαρκὶ αὐτῶν ἐπισπῶνται καὶ λυμαίνονται τὴν σάρκα αὐτῶν: τῶν δὲ μὴ ἐχόντων ἐδέσματα λυμαίνεται ἡ σὰρξ αὐτῶν διὰ τὸ μὴ ἔχειν τὸ ἀρκετὸν τῆς τροφῆς, καὶ διαφθείρεται τὸ σῶμα αὐτῶν.
For some are contracting illness in the flesh by too much eating, and are injuring their flesh, and the flesh of the others who have nothing to eat is being injured by their not having sufficient food and their body is being destroyed.
“For some people bring weakness on their bodies by eating too much, and they harm their flesh. But those who have no food suffer harm in their flesh because they do not have enough to eat, and their bodies waste away.”
αὕτη οὖν ἡ ἀσυνκρασία βλαβερὰ ὑμῖν τοῖς ἔχουσι καὶ μὴ μεταδιδοῦσιν τοῖς ὑστερουμένοις.
So this lack of sharing is harmful to you who are rich, and do not share with the poor.
“So this failure to share is harmful to you who have plenty and do not share with those in need.”
βλέπετε τὴν κρίσιν τὴν ἐπερχομένην. οἱ ὑπερέχοντες οὖν ἐκζητεῖτε τοὺς πεινῶντας, ἕως οὔπω ὁ πύργος ἐτελέσθη: μετὰ γὰρ τὸ τελεσθῆναι τὸν πύργον θελήσετε ἀγαθοποιεῖν, καὶ οὐχ ἕξετε τόπον.
Consider the judgment which is coming. Let therefore they who have over-abundance seek out those who are hungry, so long as the tower is not yet finished; for when the tower has been finished you will wish to do good, and will have no opportunity.
“Consider the judgment that is coming. So you who have more than enough, seek out the hungry while the tower is not yet finished. For after the tower is finished, you will want to do good, and you will not have the chance.”
Translator’s note. In this vision the tower being built stands for the church (Vision 3.3.3).
βλέπετε οὖν ὑμεῖς οἱ γαυριώμενοι ἐν τῷ πλούτῳ ὑμῶν, μήποτε στενάξουσιν οἱ ὑστερούμενοι καὶ ὁ στεναγμὸς αὐτῶν ἀναβήσεται πρὸς τὸν κύριον καὶ ἐκκλεισθήσεσθε μετὰ τῶν ἀγαθῶν ὑμῶν ἔξω τῆς θύρας τοῦ πύργου.
See to it then, you who rejoice in your wealth, that the destitute may not groan, and their groans go up to the Lord, and you with your goods be shut outside the door of the tower.
“So take care, you who boast in your wealth, in case those in need groan, and their groaning goes up to the Lord, and you are shut out with your goods outside the door of the tower.”
Translator’s note. Compare James 5:1–6, which also warns the rich that the cries of the poor reach God.
νῦν οὖν ὑμῖν λέγω τοῖς προηγουμένοις τῆς ἐκκλησίας καὶ τοῖς πρωτοκαθεδρίταις: μὴ γίνεσθε ὅμοιοι τοῖς φαρμακοῖς. οἱ φαρμακοὶ μὲν οὖν τὰ φάρμακα ἑαυτῶν εἰς τὰς πυξίδας βαστάζουσιν, ὑμεῖς δὲ τὸ φάρμακον ὑμῶν καὶ τὸν ἰὸν εἰς τὴν καρδίαν.
Therefore I speak now to the leaders of the Church and to those who take the chief seats. Be not like the sorcerers, for sorcerers carry their charms in boxes, but you carry your charms and poison in your hearts.
“So now I speak to you who lead the church and who take the seats of honor. Do not be like the poisoners. Poisoners carry their drugs in boxes, but you carry your drug and your poison in your heart.”
Translator’s note. Compare Jesus’ warning against those who love the best seats (Matthew 23:6).
ἐνεσκιρωμένοι ἐστὲ καὶ οὐ θέλετε καθαρίσαι τὰς καρδίας ὑμῶν καὶ συνκεράσαι ὑμῶν τὴν φρόνησιν ἐπὶ τὸ αὐτὸ ἐν καθαρᾷ καρδίᾳ, ἵνα σχῆτε ἔλεος παρὰ τοῦ βασιλέως τοῦ μεγάλου.
You are hardened, and will not cleanse your hearts, and mix your wisdom together in a pure heart that you may find mercy by the great King.
“You are hardened, and you do not want to cleanse your hearts and join your thinking together with a pure heart, so that you may receive mercy from the great King.”
βλέπετε οὖν, τέκνα, μήποτε αὗται αἱ διχοστασίαι ἀποστερήσουσιν τὴν ζωὴν ὑμῶν.
See to it, therefore, children, that these disagreements do not rob you of your life.
“So watch out, children, that these divisions do not rob you of your life.”
πῶς ὑμεῖς παιδεύειν θέλετε τοὺς ἐκλεκτοὺς κυρίου, αὐτοὶ μὴ ἔχοντες παιδείαν; παιδεύετε οὖν ἀλλήλους καὶ εἰρηνεύετε ἐν αὑτοῖς ἵνα κἀγὼ κατέναντι τοῦ πατρὸς ἱλαρὰ σταθεῖσα λόγον ἀποδῶ ὑπὲρ ὑμῶν πάντων τῷ κυρίῳ.
How will you correct the chosen of the Lord if you yourselves suffer no correction? Correct therefore one another and be at peace among yourselves, that I also may stand joyfully before the Father, and give an account of you all to the Lord.
“How can you expect to discipline the Lord’s chosen when you have no discipline yourselves? So discipline each other and be at peace with each other. Then I too can stand joyfully before the Father and give an account for all of you to the Lord.”
Chapter 10
Ὅτε οὖν ἐπαύσατο μετ’ ἐμοῦ λαλοῦσα, ἦλθον οἱ ἓξ νεανίσκοι οἱ οἰκοδομοῦντες καὶ ἀπήνεγκαν αὐτὴν πρὸς τὸν πύργον, καὶ ἄλλοι τέσσαρες ἦραν τὸ συμψέλιον καὶ ἀπήνεγκαν καὶ αὐτὸ πρὸς τὸν πύργον. τούτων τὸ πρόσωπον οὐκ εἶδον, ὅτι ἀπεστραμμένοι ἦσαν.
The departure of the ancient ladyWhen therefore she ceased speaking with me, the six young men who were building came and took her away to the tower, and four others took up the couch and bore it away also to the tower. I did not see their faces because they were turned away.
When she stopped speaking with me, the six young men who were building came and took her away to the tower. Four others picked up the couch and also carried it to the tower. I did not see their faces, because they were turned away.
ὑπάγουσαν δὲ αὐτὴν ἠρώτων, ἵνα μοι ἀποκαλύψῃ περὶ τῶν τριῶν μορφῶν, ἐν αἷς μοι ἐνεφανίσθη. ἀποκριθεῖσά μοι λέγει: Περὶ τούτων ἕτερον δεῖ σε ἐπερωτῆσαι, ἵνα σοι ἀποκαλυφθῇ.
But as she was going I asked her to give me a revelation concerning the three forms in which she had appeared to me. She answered me and said, Concerning these things you must ask some one else to reveal them to you.
As she left, I asked her to give me a revelation about the three forms in which she had appeared to me. She answered, “You must ask someone else about these, so that they may be revealed to you.”
ὤφθη δέ μοι, ἀδελφοί, τῇ μὲν πρώτῃ ὁράσει τῇ περυσινῇ λίαν πρεσβυτέρα καὶ ἐν καθέδρᾳ καθημένη.
Now she had appeared to me, brethren, in the first vision in the former year as very old and sitting on a chair.
Brothers, in the first vision last year she had appeared to me very old, sitting in a chair.
τῇ δὲ ἑτέρᾳ ὁράσει τὴν μὲν ὄψιν νεωτέραν εἶχεν, τὴν δὲ σάρκα καὶ τὰς τρίχας πρεσβυτέρας, καὶ ἑστηκυῖά μοι ἐλάλει: ἱλαρωτέρα δὲ ἦν ἢ τὸ πρότερον.
But in the second vision her face was younger, but her body and hair were old and she spoke with me standing; but she was more joyful than the first time.
In the second vision her face was younger, though her body and hair were old, and she spoke to me standing. She was more cheerful than before.
τῇ δὲ τρίτῃ ὁράσει ὅλη νεωτέρα καὶ κάλλει ἐκπρεπεστάτη, μόνας δὲ τὰς τρίχας πρεσβυτέρας εἶχεν: ἱλαρὰ δὲ εἰς τέλος ἦν καὶ ἐπὶ συμψελίου καθημένη.
But in the third vision she was quite young and exceeding beautiful and only her hair was old; and she was quite joyful, and sat on a couch.
In the third vision she was entirely young and extremely beautiful. Only her hair was old. She was completely cheerful, and she sat on a couch.
περὶ τούτων περίλυπος ἤμην λίαν τοῦ γνῶναί με τὴν ἀποκάλυψιν ταύτην, καὶ βλέπω τὴν πρεσβυτέραν ἐν ὁράματι τῆς νυκτὸς λέγουσάν μοι. Πᾶσα ἐρώτησις ταπεινοφροσύνης χρῄζει. νήστευσον οὖν, καὶ λήμψῃ ὃ αἰτεῖς παρὰ τοῦ κυρίου.
I was very unhappy about this, and wished to understand this revelation, and in a vision of the night I saw the ancient lady saying to me, Every request needs humility: fast therefore and you shall receive what you ask from the Lord.
I was deeply troubled about this and wanted to understand the revelation. In a vision of the night I saw the old woman saying to me, “Every request needs humility. So fast, and you will receive what you ask from the Lord.”
ἐνήστευσα οὖν μίαν ἡμέραν, καὶ αὐτῇ τῇ νυκτί μοι ὤφθη νεανίσκος καὶ λέγει μοι: Τί σὺ ὑπὸ χεῖρα αἰτεῖς ἀποκαλύψεις ἐν δεήσει; βλέπε, μήποτε πολλὰ αἰτούμενος βλάψῃς σου τὴν σάρκα.
The young manSo I fasted one day and in the same night a young man appeared to me and said to me, Why do you ask constantly for revelations in your prayer? Take care lest by your many requests you injure your flesh.
So I fasted one day, and that same night a young man appeared to me and said, “Why do you keep asking for revelations in your prayers? Be careful that you do not harm your flesh by asking so much.”
ἀρκοῦσίν σοι αἱ ἀποκαλύψεις αὗται. μήτι δύνῃ ἰσχυροτέρας ἀποκαλύψεις ὧν ἑώρακας ἰδεῖν;
These revelations are sufficient for you. Can you see mightier revelations than you have seen?
“These revelations are enough for you. Can you see greater revelations than the ones you have seen?”
ἀποκριθείς αὐτῷ λέγω: Κύριε, τοῦτο μόνον αἰτοῦμαι, περὶ τῶν τριῶν μορφῶν τῆς πρεσβυτέρας ἵνα ἀποκάλυψις ὁλοτελὴς γένηται. ἀποκριθείς μοι λέγει: Μέχρι τίνος ἀσύνετοί ἐστε; ἀλλ’ αἱ διψυχίαι ὑμῶν ἀσυνέτους ὑμᾶς ποιοῦσιν καὶ τὸ μὴ ἔχειν τὴν καρδίαν ὑμῶν πρὸς τὸν κύριον.
I answered and said to him, Sir, I only ask you that there may be a complete revelation concerning the three forms of the ancient lady. He answered and said to me, How long are you foolish? You are made foolish by your double-mindedness and because your heart is not turned to the Lord.
I answered him, “Sir, this is all I ask: that the revelation about the three forms of the old woman may be complete.” He answered me, “How long will you people be without understanding? Your double-mindedness makes you senseless, and so does the fact that your hearts are not turned to the Lord.”
ἀποκριθεὶς αὐτῷ πάλιν εἶπον: Ἀλλ’ ἀπὸ σοῦ, κύριε, ἀκριβέστερον αὐτὰ γνωσόμεθα.
I answered and said again to him, But from you, sir, we shall know them more accurately.
I answered him again, “But from you, sir, we will learn about them more accurately.”
Chapter 11
Ἄκουε, φησίν, περὶ τῶν μορφῶν ὧν ἐπιζητεῖς.
The three forms of the ancient ladyListen, he said, concerning the forms which you are asking about.
“Listen,” he said, “to what I have to say about the forms you are asking about.”
τῇ μὲν πρώτῃ ὁράσει διατί πρεσβυτέρα ὤφθη σοι καὶ ἐπὶ καθέδραν καθημένη; ὅτι τὸ πνεῦμα ὑμῶν πρεσβύτερον καὶ ἤδη μεμαραμμένον καὶ μὴ ἔχον δύναμιν ἀπὸ τῶν μαλακιῶν ὑμῶν καὶ διψυχιῶν:
Why did she appear to you in the first vision as old and seated on a chair? Because your spirit is old and already fading away, and has no power through your weakness and double-mindedness.
“Why did she appear to you in the first vision as an older woman, sitting in a chair? Because your spirit is old and already withered and has no power, because of your weaknesses and double-mindedness.”
ὥσπερ γὰρ οἱ πρεσβύτεροι, μηκέτι ἔχοντες ἐλπίδα τοῦ ἀνανεῶσαι, οὐδὲν ἄλλο προσδοκῶσιν εἰ μὴ τὴν κοίμησιν αὐτῶν, οὕτως καὶ ὑμεῖς μαλακισθέντες ἀπὸ τῶν βιωτικῶν πραγμάτων παρεδώκατε ἑαυτοὺς εἰς τὰς ἀκηδίας καὶ οὐκ ἐπερίψατε ἑαυτῶν τὰς μερίμνας ἐπὶ τὸν κύριον: ἀλλὰ ἐθραύσθη ὑμῶν ἡ διάνοια καὶ ἐπαλαιώθητε ταῖς λύπαις ὑμῶν.
For just as old people, who have no longer any hope of becoming young again, look for nothing except their last sleep, so also you, who have been weakened by the occupations of this life, have given yourself up to worry, and have not cast your cares upon the Lord. But your mind was broken, and you grew old in your sorrows.
“For old people no longer have hope of becoming young again, and they expect nothing but their last sleep. In the same way you too, weakened by the affairs of this life, gave yourselves up to listlessness and did not throw your cares on the Lord. Instead your mind was broken, and you grew old in your sorrows.”
Translator’s note. “Throw your cares on the Lord” echoes Psalm 55:22 and 1 Peter 5:7.
Scripture: 1 Peter 5:7
Διατί οὖν ἐν καθέδρᾳ ἐκάθητο, ἤθελον γνῶναι, κύριε. Ὅτι πᾶς ἀσθενὴς εἰς καθέδραν καθέζεται διὰ τὴν ἀσθένειαν αὐτοῦ, ἵνα συνκρατηθῇ ἡ ἀσθένεια τοῦ σώματος αὐτοῦ. ἔχεις τὸν τύπον τῆς πρώτης ὁράσεως.
Why, then, I should like to know, did she sit in a chair, sir? Because every sick person sits in a chair because of his sickness, that the weakness of the body may find support. Here you have the type of the first vision.
“Then why was she sitting in a chair, sir? I would like to know.” “Because anyone who is sick sits in a chair because of his weakness, so that the weakness of his body may be supported. There you have the meaning of the figure in the first vision.”
Chapter 12
Τῇ δὲ δευτέρᾳ ὁράσει εἶδες αὐτὴν ἑστηκυῖαν καὶ τὴν ὄψιν νεωτέραν ἔχουσαν καὶ ἱλαρωτέραν παρὰ τὸ πρότερον, τὴν δὲ σάρκα καὶ τὰς τρίχας πρεσβυτέρας. ἄκουε, φησίν, καὶ ταύτην τὴν παραβολήν:
But in the second vision you saw her standing, and with a more youthful and more cheerful countenance than the former time, but with the body and hair of old age. Listen, he said, also to this parable.
“In the second vision you saw her standing, with a younger and more cheerful face than before, but with the body and hair of an older woman. Listen to this parable too,” he said.
ὅταν πρεσβύτερός τις, ἤδη ἀφηλπικὼς ἑαυτὸν διὰ τὴν ἀσθένειαν αὐτοῦ καὶ τὴν πτωχότητα, οὐδὲν ἕτερον προσδέχεται εἰ μὴ τὴν ἐσχάτην ἡμέραν τῆς ζωῆς αὐτοῦ: εἶτα ἐξαίφνης κατελείφθη αὐτῷ κληρονομία, ἀκούσας δὲ ἐξηγέρθη καὶ περιχαρὴς γενόμενος ἐνεδύσατο τὴν ἰσχύν: καὶ οὐκέτι ἀνακεῖται, ἀλλὰ ἕστηκεν, καὶ ἀνανεοῦται αὐτοῦ τὸ πνεῦμα τὸ ἤδη ἐφθαρμένον ἀπὸ τῶν προτέρων αὐτοῦ πράξεων, καὶ οὐκέτι κάθηται, αλλὰ ἀνδρίζεται: οὕτως καὶ ὑμεῖς, ἀκούσαντες τὴν ἀποκάλυψιν, ἣν ὑμῖν ὁ κύριος ἀπεκάλυψεν,
When anyone is old, he already despairs of himself by reason of his weakness and poverty, and expects nothing except the last day of his life. Then an inheritance was suddenly left him, and he heard it, and rose up and was very glad and put on his strength; and he no longer lies down but stands up, and his spirit which was already destroyed by his former deeds is renewed, and he no longer sits still, but takes courage. So also did you, when you heard the revelation, which the Lord revealed to you,
“Suppose an older man has already given up hope for himself because of his weakness and poverty, and expects nothing but the last day of his life. Then suddenly an inheritance is left to him. He hears it and gets up, and filled with joy puts on strength. He no longer lies down but stands, and his spirit, already worn out by his earlier ways, is renewed. He no longer sits but takes courage. In the same way you also, when you heard the revelation the Lord revealed to you,”
ὅτι ἐσπλαγχνίσθη ἐφ̓ ὑμᾶς, καὶ ἀνενεώσατο τὰ πνεύματα ὑμῶν καὶ ἀπέθεσθε τὰς μαλακίας ὑμῶν, καὶ προσῆλθεν ὑμῖν ἰσχυρότης καὶ ἐνεδυναμώθητε ἐν τῇ πίστει, καὶ ἰδὼν ὁ κύριος τὴν ἰσχυροποίησιν ὑμῶν ἐχάρη: καὶ διὰ τοῦτο ἐδήλωσεν ὑμῖν τὴν οἰκοδομὴν τοῦ πύργου καὶ ἕτερα δηλώσει, ἐὰν ἐξ ὅλης καρδίας εἰρηνεύετε ἐν ἑαυτοῖς.
that he had mercy upon you, and renewed your spirit; and you put aside your weakness, and strength came to you, and you were made mighty in faith, and the Lord saw that you had been made strong and he rejoiced. And for this reason he showed you the building of the tower, and he will show you other things if you remain at peace among yourselves, with all your heart.
“that he had compassion on you, he renewed your spirits, and you laid aside your weaknesses. Strength came to you and you were made strong in faith. The Lord saw that you had been made strong, and he rejoiced. That is why he showed you the building of the tower, and he will show you other things if you are at peace among yourselves with your whole heart.”
Chapter 13
Τῇ δὲ τρίτῃ ὁράσει εἶδες αὐτὴν νεωτέραν καὶ καλὴν καὶ ἱλαρὰν καὶ καλὴν τὴν μορφὴν αὐτῆς:
But in the third vision you saw her young and beautiful and joyful and her appearance was beautiful.
“In the third vision you saw her younger, beautiful, and cheerful, and her form was beautiful.”
ὡς ἐὰν γάρ τινι λυπουμένῳ ἔλθῃ ἀγγελία ἀγαθή τις, εὐθὺς ἐπελάθετο τῶν προτέρων λυπῶν καὶ οὐδὲν ἄλλο προσδέχεται εἰ μὴ τὴν ἀγγελίαν, ἣν ἤκουσεν, καὶ ἰσχυροποιεῖται λοιπὸν εἰς τὸ ἀγαθὸν καὶ ἀνανεοῦται αὐτοῦ τὸ πνεῦμα διὰ τὴν χαράν, ἣν ἔλαβεν: οὕτως καὶ ὑμεῖς ἀνανέωσιν εἰλήφατε τῶν πνευμάτων ὑμῶν ἰδόντες ταῦτα τὰ ἀγαθά.
For just as if some good news come to one who is in grief, he straightway forgets his former sorrow, and thinks of nothing but the news which he has heard, and for the future is strengthened to do good, and his spirit is renewed because of the joy which he has received; so you also have received the renewal of your spirits by seeing these good things.
“For suppose someone who is grieving receives good news. At once he forgets his earlier sorrows and gives his mind to nothing but the news he has heard. From then on he is strengthened for what is good, and his spirit is renewed because of the joy he has received. In the same way you have received renewal of your spirits by seeing these good things.”
καὶ ὅτι ἐπὶ συμψελίου εἶδες καθημένην, ἰσχυρὰ ἡ θέσις, ὅτι τέσσαρας πόδας ἔχει τὸ συμψέλιον καὶ ἰσχυρῶς ἕστηκεν: καὶ γὰρ ὁ κόσμος διὰ τεσσάρων στοιχείων κρατεῖται.
And in that you saw her sitting on a couch, the position is secure, for a couch has four feet and stands securely, for even the world is controlled by four elements.
“And that you saw her sitting on a couch means that the position is strong, for a couch has four feet and stands firmly. Even the world is held together by four elements.”
Translator’s note. The “four elements” are those of Greek natural philosophy: earth, water, air, and fire.
οἱ οὖν μετανοήσαντες ὁλοτελῶς νέοι ἔσονται καὶ τεθεμελιωμένοι, οἱ ἐξ ὅλης καρδίας μετανοήσαντες. ἀπέχεις ὁλοτελῆ τὴν ἀποκάλυψιν: μηκέτι μηδὲν αἰτήσῃς περὶ ἀποκαλύψεως, ἐάν τι δὲ δέῃ, ἀποκαλυφθήσεταί σοι.
They, therefore, who have repented shall completely recover their youth and be well founded, because they have repented with all their heart. You have the revelation completed; no longer ask anything about the revelation, but if anything be needed it shall be revealed to you.
“So those who have repented will become completely young again and firmly founded: those who have repented with their whole heart. You have the complete revelation. Do not ask anything more about revelation. If anything is needed, it will be revealed to you.”
Vision 4
Chapter 1
Ἣν εἶδον, ἀδελφοί, μετὰ ἡμέρας εἴκοσι τῆς προτέρας ὁράσεως τῆς γενομένης, εἰς τύπον τῆς θλίψεως τῆς ἐπερχομένης.
The vision of the LeviathanThe fourth vision which I saw, brethren. twenty days after the former vision, was a type of the persecution which is to come.
The fourth vision I saw, brothers, came twenty days after the previous vision. It was a picture of the tribulation that is coming.
ὑπῆγον εἰς ἀγρὸν τῇ ὁδῷ τῇ καμπανῇ. ἀπὸ τῆς ὁδοῦ τῆς δημοσίας ἐστὶν ὡσεὶ στάδια δέκα: ῥᾳδίως δὲ ὁδεύεται ὁ τόπος.
I was going into the country by the Via Campana. The place is about ten furlongs from the public road, and is easily reached.
I was going into the country along the Via Campana. The place is about ten stades from the public road, and it is easy to get to.
Translator’s note. The Via Campana was a road leading out of Rome. It is usually thought to have run along the right bank of the Tiber toward the coast. A stade was about 185 meters, so ten stades is a little under two kilometers.
μόνος οὖν περιπατῶν ἀξιῶ τὸν κύριον, ἵνα τὰς ἀποκαλύψεις καὶ τὰ ὁράματα, ἅ μοι ἔδειξεν διὰ τῆς ἁγίας Ἐκκλησίας αὐτοῦ, τελειώσῃ, ἵνα με ἰσχυροποιήσῃ καὶ δῷ τὴν μετάνοιαν τοῖς δούλοις αὐτοῦ τοῖς ἐσκανδαλισμένοις, ἵνα δοξασθῇ τὸ ὄνομα αὐτοῦ τὸ μέγα καὶ ἔνδοξον, ὅτι με ἄξιον ἡγήσατο τοῦ δεῖξαί μοι τὰ θαυμάσια αὐτοῦ.
As I walked by myself I besought the Lord to complete the revelations and visions which he had shown me by his holy Church, to make me strong and give repentance to his servants who had been offended, to glorify his, great and glorious name, because he had thought me worthy to show me his wonders.
As I walked along by myself, I asked the Lord to complete the revelations and visions he had shown me through his holy church. I asked him to strengthen me and to give repentance to his servants who had stumbled, so that his great and glorious name would be glorified, because he had considered me worthy to be shown his wonders.
Scripture: Psalm 100
καὶ δοξάζοντός μου καὶ εὐχαριστοῦντος αὐτῷ, ὡς ἦχος φωνῆς μοι ἀπεκρίθη: Μὴ διψυχήσεις, Ἑρμᾶ. ἐν ἐμαυτῷ ἠρξάμην διαλογίζεσθαι καὶ λέγειν: Ἐγὼ τί ἔχω διψυχῆσαι, οὕτω τεθεμελιωμένος ὑπὸ τοῦ κυρίου καὶ ἰδὼν ἔνδοξα πράγματα;
And while I was glorifying him and giving him thanks an answer came to me as an echo of my voice, Do not be double-minded, Hermas. I began to reason in myself, and to say, In what ways can I be double-minded after being given such a foundation by the Lord, and having seen his glorious deeds?
While I was glorifying him and thanking him, something like the sound of a voice answered me: “Do not be double-minded, Hermas.” I began to think to myself and say, “How could I be double-minded, when I have been so firmly founded by the Lord and have seen such glorious things?”
Translator’s note. “Double-minded” (Greek dipsychos) means wavering between trust and doubt. It is one of Hermas’s favorite words. The same adjective appears in James 1:8 and 4:8.
καὶ προσέβην μικρόν, ἀδελφοί, καὶ ἰδού, βλέπω κονιορτὸν ὡς εἰς τὸν οὐρανὸν καὶ ἠρξάμην λέγειν ἐν ἐμαυτῷ: Μήποτε κτήνη ἔρχονται καὶ κονιορτὸν ἐγείρουσιν; οὕτω δὲ ἦν ἀπ’ ἐμοῦ ὡς ἀπὸ σταδίου.
And I approached a little further, brethren, and behold, I saw dust reaching as it were up to heaven, and I began to say to myself. Are cattle coming and raising dust? and it was about a furlong away from me.
I went a little further, brothers, and look, I saw a cloud of dust that seemed to reach the sky. I began to say to myself, “Could it be cattle coming and raising the dust?” It was about a stade away from me.
γινομένου μείζονος καὶ μείζονος κονιορτοῦ ὑπενόησα εἶναί τι θεῖον: μικρὸν ἐξέλαμψεν ὁ ἥλιος καὶ ἰδού, βλέπω θηρίον μέγιστον ὡσεὶ κῆτός τι, καὶ ἐκ τοῦ στόματος αὐτοῦ ἀκρίδες πύριναι ἐξεπορεύοντο: ἦν δὲ τὸ θηρίον τῷ μήκει ὡσεὶ ποδῶν ρ, τὴν δὲ κεφαλὴν εἶχεν ὡσεὶ κεράμου.
When the dust grew greater and greater I supposed that it was some portent. The sun shone out a little, and lo! I saw a great beast like some Leviathan, and fiery locusts were going out of his mouth. The beast was in size about a hundred feet and its head was like a piece of pottery.
As the dust grew bigger and bigger, I suspected it was something supernatural. The sun shone out a little, and look, I saw an enormous beast, like some sea monster, with fiery locusts coming out of its mouth. The beast was about a hundred feet long, and its head looked like pottery.
Translator’s note. The Greek word (keramos) can mean an earthenware jar or a roof tile, so the exact picture is unclear.
καὶ ἠρξάμην κλαίειν καὶ ἐρωτᾶν τὸν κύριον, ἵνα με λυτρώσηται ἐξ αὐτοῦ: καὶ ἐπανεμνήσθην τοῦ ῥήματος οὗ ἀκηκόειν: Μὴ διψυχήσεις, Ἑρμᾶ.
And I began to weep and to pray the Lord to rescue me from it, and I remembered the word which I had heard, Do not be double-minded, Hermas.
I began to cry and ask the Lord to rescue me from it. And I remembered the word I had heard: “Do not be double-minded, Hermas.”
ἐνδυσάμενος οὖν, ἀδελφοί, τὴν πίστιν τοῦ κυρίου καὶ μνησθεὶς ὧν ἐδίδαξέν με μεγαλείων, θαρσήσας εἰς τὸ θηρίον ἐμαυτὸν ἔδωκα. οὕτω δὲ ἤρχετο τὸ θηρίον ῥοίζῳ, ὥστε δύνασθαι αὐτὸ πόλιν λυμᾶναι.
Thus, brethren, being clothed in the faith of the Lord and remembering the great things which he had taught me, I took courage and faced the beast. And as the beast came on with a rush it was as though it could destroy a city.
So, brothers, clothing myself with faith in the Lord and remembering the great things he had taught me, I took courage and went straight toward the beast. The beast came on with such a rushing roar that it could have destroyed a city.
ἔρχομαι ἐγγὺς αὐτοῦ, καὶ τὸ τηλικοῦτο κῆτος ἐκτείνει ἑαυτὸ χαμαὶ καὶ οὐδὲν εἰ μὴ τὴν γλῶσσαν προέβαλλεν καὶ ὅλως οὐκ ἐκινήθη, μέχρις ὅτε παρῆλθον αὐτό:
I came near to it, and the Leviathan for all its size stretched itself out on the ground, and put forth nothing except its tongue, and did not move at all until I had passed it by.
I came close to it, and this huge sea monster stretched itself out on the ground and put out nothing but its tongue. It did not move at all until I had gone past it.
εἶχεν δὲ τὸ θηρίον ἐπὶ τῆς κεφαλῆς χρώματα τέσσαρα: μέλαν, εἶτα πυροειδὲς καὶ αἱματῶδες, εἶτα χρυσοῦν, εἶτα λευκόν.
And the beast had on its head four colours, black, then the colour of flame and blood, then golden, then white.
On its head the beast had four colors: black, then the color of fire and blood, then gold, then white.
Translator’s note. The four colors are explained later in this vision (4.3).
Chapter 2
Μετὰ δὲ τὸ παρελθεῖν με τὸ θηρίον καὶ προελθεῖν ὡσεὶ πόδας λ, ἰδού, ὑπαντᾷ μοι παρθένος κεκοσμημένη ὡς ἐκ νυμφῶνος ἐκπορευομένη, ὅλη ἐν λευκοῖς καὶ ὑποδήμασιν λευκοῖς, κατακεκαλυμμένη ἕως τοῦ μετώπου, ἐν μίτρᾳ δὲ ἦν ἡ κατακάλυψις αὐτῆς: εἶχεν δὲ τὰς τρίχας αὐτῆς λευκάς.
The ancient ladyAfter I had passed the beast by and had gone about thirty feet further, lo! a maiden met me, adorned as if coming forth from the bridal chamber, all in white and with white sandals, veiled to the forehead, and a turban for a head-dress, but her hair was white.
After I had passed the beast and gone on about thirty feet, look, a young woman met me, dressed as though she were coming out of a bridal room. She was entirely in white, with white sandals, veiled to the forehead, with a headband for a veil. Yet her hair was white.
ἔγνων ἐγὼ ἐκ τῶν προτέρων ὁραμάτων, ὅτι ἡ Ἐκκλησία ἐστίν, καὶ ἱλαρώτερος ἐγενόμην. ἀσπάζεταί με λέγουσα: Χαῖρε σύ, ἄνθρωπε. καὶ ἐγὼ αὐτὴν ἀντησπασάμην: Κυρία, χαῖρε.
I recognised from the former visions that it was the Church, and I rejoiced the more. She greeted me saying, Hail, O man, and I greeted her in return, Hail, Lady.
From the earlier visions I knew that it was the church, and I became more cheerful. She greeted me, saying, “Greetings, man.” And I greeted her back: “Greetings, lady.”
Translator’s note. The church’s bridal appearance (4.2.1) recalls Revelation 21:2, where the new Jerusalem comes down “as a bride adorned for her husband.”
ἀποκριθεῖσά μοι λέγει: Οὐδέν σοι ἀπήντησεν; λέγω αὐτῇ: Κυρία, τηλικοῦτο θηρίον, δυνάμενον λαοὺς διαφθεῖραι: ἀλλὰ τῇ δυνάμει τοῦ κυρίου καὶ τῇ πολυσπλαγχνίᾳ αὐτοῦ ἐξέφυγον αὐτό.
She answered me and said, Did nothing meet you? I said to her, Yes, Lady, such a beast as could destroy nations, but by the power of the Lord, and by his great mercy, I escaped it.
She answered, “Did nothing meet you?” I said to her, “Lady, such a huge beast, one that could destroy whole peoples! But by the power of the Lord and by his great mercy, I escaped it.”
Καλῶς ἐξέφυγες, φησίν, ὅτι τὴν μέριμνάν σου ἐπὶ τὸν θεὸν ἐπέριψας καὶ τὴν καρδίαν σου ἤνοιξας πρὸς τὸν κύριον, πιστεύσας, ὅτι δἰ οὐδενὸς δύνῃ σωθῆναι εἰ μὴ διὰ τοῦ μεγάλου καὶ ἐνδόξου ὀνόματος. διὰ τοῦτο ὁ κύριος ἀπέστειλεν τὸν ἄγγελον αὐτοῦ τὸν ἐπὶ τῶν θηρίων ὄντα, οὗ τὸ ὄνομά ἐστιν Θεγρί, καὶ ἐνέφραξεν τὸ στόμα αὐτοῦ, ἵνα μή σε λυμάνῃ. μεγάλην θλῖψιν ἐκπέφευγας διὰ τὴν πίστιν σου καὶ ὅτι τηλικοῦτο θηρίον ἰδὼν οὐκ ἐδιψύχησας:
You did well to escape it, she said, because you cast your care upon God, and opened your heart to the Lord, believing that salvation can be found through nothing save through the great and glorious name. Therefore the Lord sent his angel, whose name is Thegri, who is over the beast, and shut his mouth that he should not hurt you. You have escaped great tribulation through your faith, and because you were not double-minded when you saw so great a beast.
“You escaped well,” she said, “because you threw your care on God and opened your heart to the Lord, believing that you can be saved by nothing except the great and glorious name. That is why the Lord sent his angel who is over the beasts, whose name is Thegri, and shut its mouth so that it would not harm you. You escaped a great tribulation because of your faith, and because you were not double-minded when you saw such a beast.”
Translator’s note. Thegri is the angel set over wild beasts. The name is not known from any other source, and the manuscripts spell it in different ways. Compare Daniel 6:22, where God’s angel shuts the lions’ mouths.
Scripture: Daniel 6:22
ὕπαγε οὖν καὶ ἐξήγησαι τοῖς ἐκλεκτοῖς τοῦ κυρίου τὰ μεγαλεῖα αὐτοῦ καὶ εἰπὲ αὐτοῖς, ὅτι τὸ θηρίον τοῦτο τύπος ἐστὶν θλίψεως τῆς μελλούσης τῆς μεγάλης: ἐὰν οὖν προετοιμάσησθε καὶ μετανοήσητε ἐξ ὅλης καρδίας ὑμῶν πρὸς τὸν κύριον, δυνήσεσθε ἐκφυγεῖν αὐτήν, ἐὰν ἡ καρδία ὑμῶν γένηται καθαρὰ καὶ ἄμωμος καὶ τὰς λοιπὰς τῆς ζωῆς ἡμέρας ὑμῶν δουλεύσητε τῷ κυρίῳ ἀμέμπτως. ἐπιρίψατε τὰς μερίμνας ὑμῶν ἐπὶ τὸν κύριον, καὶ αὐτὸς κατορθώσει αὐτάς.
The explanation of the LeviathanGo then and tell the Lord’s elect ones of his great deeds, and tell them that this beast is a type of the great persecution which is to come. If then you are prepared beforehand, and repent with all your hearts towards the Lord, you will be able to escape it, if your heart be made pure and blameless, and you serve the Lord blamelessly for the rest of the days of your life. Cast your cares upon the Lord, and he will put them straight.
“So go and explain his great deeds to the Lord’s chosen ones. Tell them that this beast is a picture of the great tribulation to come. If you prepare yourselves beforehand and turn to the Lord in repentance with all your heart, you will be able to escape it. But your heart must become pure and without blemish, and you must serve the Lord blamelessly for the rest of your life. Throw your cares on the Lord, and he will set them right.”
Translator’s note. “Throw your cares on the Lord” echoes Psalm 55:22 (54:23 in the Greek Old Testament) and 1 Peter 5:7.
πιστεύσατε τῷ κυρίῳ, οἱ δίψυχοι, ὅτι πάντα δύναται καὶ ἀποστρέφει τὴν ὀργὴν αὐτοῦ ἀφ̓ ὑμῶν καὶ ἐξαποστέλλει μάστιγας ὑμῖν τοῖς διψύχοις. οὐαὶ τοῖς ἀκούσασιν τὰ ῥήματα ταῦτα καὶ παρακούσασιν: αἱρετώτερον ἦν αὐτοῖς τὸ μὴ γεννηθῆναι.
Believe on the Lord, you who are double-minded, that he can do all things, and turns his wrath away from you, and sends scourges on you who are double-minded. Woe to those who hear these words and disobey; it were better for them not to have been born.
“You who are double-minded, believe the Lord: believe that he can do all things, that he turns his anger away from you, and that he sends scourges on you who are double-minded. Woe to those who hear these words and ignore them. It would have been better for them not to have been born.”
Translator’s note. The last sentence echoes Jesus’ words about Judas in Matthew 26:24 and Mark 14:21.
Chapter 3
Ἠρώτησα αὐτὴν περὶ τῶν τεσσάρων χρωμάτων ὧν εἶχεν τὸ θηρίον εἰς τὴν κεφαλήν. ἡ δὲ ἀποκριθεῖσά μοι λέγει: Πάλιν περίεργος εἶ περὶ τοιούτων πραγμάτων. Ναί, φημί, κυρία: γνώρισόν μοι, τί ἐστιν ταῦτα.
The four colours on the LeviathanI asked her concerning the four colours which the beast had on its head. She answered and said to me, Are you again curious about such matters? Yes, I said, Lady, let me know what they are.
I asked her about the four colors the beast had on its head. She answered me, “You are curious again about such things.” “Yes, lady,” I said, “tell me what these are.”
Ἄκουε, φησίν: τὸ μὲν μέλαν οὗτος ὁ κόσμος ἐστίν, ἐν ᾧ κατοικεῖτε:
Listen, she said, the black is this world, in which you are living;
“Listen,” she said. “The black is this world in which you live.”
τὸ δὲ πυροειδὲς καὶ αἱματῶδες, ὅτι δεῖ τὸν κόσμον τοῦτον δἰ αἵματος καὶ πυρὸς ἀπόλλυσθαι:
the colour of fire and blood means that this world must be destroyed by blood and fire.
“The fiery and bloody part means that this world must be destroyed by blood and fire.”
τὸ δὲ χρυσοῦν μέρος ὑμεῖς ἐστε οἱ ἐκφυγόντες τὸν κόσμον τοῦτον. ὥσπερ γὰρ τὸ χρυσίον δοκιμάζεται διὰ τοῦ πυρὸς καὶ εὔχρηστον γίνεται, οὕτως καὶ ὑμεῖς δοκιμάζεσθε οἱ κατοικοῦντες ἐν αὐτοῖς. οἱ οὖν μείναντες καὶ πυρωθέντες ὑπ’ αὐτῶν καθαρισθήσεσθε. ὥσπερ τὸ χρυσίον ἀποβάλλει τὴν σκωρίαν αὐτοῦ, οὕτω καὶ ὑμεῖς ἀποβαλεῖτε πᾶσαν λύπην καὶ στενοχωρίαν, καὶ καθαρισθήσεσθε καὶ χρήσιμοι ἔσεσθε εἰς τὴν οἰκοδομὴν τοῦ πύργου.
The golden part is you, who have fled from this world, for even as gold is tried in the fire, and becomes valuable, so also you who live among them, are being tried. Those then who remain and pass through the flames shall be purified by them. Even as the gold puts away its dross, so also you will put away all sorrow and tribulation, and will be made pure and become useful for the building of the tower.
“The golden part is you, who have escaped this world. Just as gold is tested by fire and becomes useful, so you who live among these things are being tested. Those of you who remain and pass through their fire will be purified. Just as gold throws off its dross, so you will throw off all sorrow and distress. You will be purified and will be useful for building the tower.”
Translator’s note. Compare 1 Peter 1:6–7, where faith is tested by trials as gold is tested by fire.
τὸ δὲ λευκὸν μέρος ὁ αἰὼν ὁ ἐπερχόμενός ἐστιν, ἐν ᾧ κατοικήσουσιν οἱ ἐκλεκτοὶ τοῦ θεοῦ: ὅτι ἄσπιλοι καὶ καθαροὶ ἔσονται οἱ ἐκλελεγμένοι ὑπὸ τοῦ θεοῦ εἰς ζωὴν αἰώνιον.
But the white part is the world to come, in which the elect of God shall dwell, for those who have been chosen by God for eternal life will be without spot and pure.
“The white part is the age to come, in which God’s chosen will live. For those chosen by God for eternal life will be spotless and pure.”
σὺ οὖν μὴ διαλίπῃς λαλῶν εἰς τὰ ὦτα τῶν ἁγίων. ἔχετε καὶ τὸν τύπον τῆς θλίψεως τῆς ἐρχομένης μεγάλης. ἐὰν δὲ ὑμεῖς θελήσητε, οὐδὲν ἔσται. μνημονεύετε τὰ προγεγραμμένα.
Therefore do not cease to speak to the ears of the saints. You have also the type of the great persecution to come, but if you will it shall be nothing. Remember what was written before.
“So do not stop speaking into the ears of the saints. You also have the picture of the great tribulation to come. But if you are willing, it will be nothing. Remember what was written before.”
ταῦτα εἴπασα ἀπῆλθεν, καὶ οὐκ εἶδον, ποίῳ τόπῳ ἀπῆλθεν: νέφος γὰρ ἐγένετο: κἀγὼ ἐπεστράφην εἰς τὰ ὀπίσω φοβηθείς, δοκῶν ὅτι τὸ θηρίον ἔρχεται.
When she had said this she went away, and I did not see to what place she departed, for there was a cloud, and I turned backwards in fear, thinking that the beast was coming.
After saying this she left, and I did not see where she went, for a cloud came up. I turned back in fear, thinking the beast was coming.
Vision 5: The Shepherd comes
Chapter 1
Προσευξαμένου μου ἐν τῷ οἴκῳ καὶ καθίσαντος εἰς τὴν κλίνην εἰσῆλθεν ἀνήρ τις ἔνδοξος τῇ ὄψει, σχήματι ποιμενικῷ, περικείμενος δέρμα αἴγειον λευκὸν καὶ πήραν ἔχων ἐπὶ τῶν ὤμων καὶ ῥάβδον εἰς τὴν χεῖρα. καὶ ἠσπάσατό με, κἀγὼ ἀντησπασάμην αὐτόν.
The coming of the shepherdWhile I was praying at home and sitting on my bed, there entered a man glorious to look on, in the dress of a shepherd, covered with a white goatskin, with a bag on his shoulders and a staff in his hand. And he greeted me, and I greeted him back.
While I was praying at home and sitting on my couch, a man came in who was glorious in appearance and dressed like a shepherd. He wore a white goatskin and had a bag on his shoulders and a staff in his hand. He greeted me, and I greeted him back.
Translator’s note. This is the Shepherd who gives the book its name. In 5.1.7 Hermas calls him “the angel of repentance.”
καὶ εὐθὺς παρεκάθισέν μοι καὶ λέγει μοι: Ἀπεστάλην ὑπὸ τοῦ σεμνοτάτου ἀγγέλου, ἵνα μετὰ σοῦ οἰκήσω τὰς λοιπὰς ἡμέρας τῆς ζωῆς σου.
And at once he sat down by me, and said to me, I have been sent by the most reverend angel to dwell with you the rest of the days of your life.
At once he sat down next to me and said, “I was sent by the most venerable angel to live with you for the rest of the days of your life.”
Translator’s note. “The most venerable angel” is not named. Some readers have taken him to be Christ, others Michael, but Hermas does not say.
ἔδοξα ἐγώ, ὅτι πάρεστιν ἐκπειράζων με, καὶ λέγω αὐτῷ: Σὺ γὰρ τίς εἶ; ἐγὼ γάρ, φημί, γινώσκω, ᾧ παρεδόθην. λέγει μοι: Οὐκ ἐπιγινώσκεις με; Οὔ, φημί. Ἐγώ, φησίν, εἰμὶ ὁ ποιμήν, ᾧ παρεδόθης.
I thought he was come tempting me, and said to him, Yes, but who are you? for, I said, I know to whom I was handed over. He said to me, Do you not recognise me? No, I said. I, said he, am the shepherd to whom you were handed over.
I thought he had come to test me, and I said to him, “Who are you? I know the one to whom I was handed over.” He said to me, “Don’t you recognize me?” “No,” I said. “I am the shepherd,” he said, “to whom you were handed over.”
ἔτι λαλοῦντος αὐτοῦ ἠλλοιώθη ἡ ἰδέα αὐτοῦ, καὶ ἐπέγνων αὐτόν, ὅτι ἐκεῖνος ἦν, ᾧ παρεδόθην, καὶ εὐθὺς συνεχύθην καὶ φόβος με ἔλαβεν καὶ ὅλος συνεκόπην ἀπὸ τῆς λύπης, ὅτι οὕτως αὐτῷ ἀπεκρίθην πονηρῶς καὶ ἀφρόνως.
While he was still speaking, his appearance changed, and I recognised him, that it was he to whom I was handed over; and at once I was confounded, and fear seized me, and I was quite overcome with sorrow that I had answered him so basely and foolishly.
While he was still speaking, his appearance changed, and I recognized him. He was the one to whom I had been handed over. At once I was confused. Fear took hold of me, and I was completely broken with grief, because I had answered him so badly and foolishly.
ὁ δὲ ἀποκριθείς μοι λέγει: Μὴ συγχύννου, ἀλλὰ ἰσχυροποιοῦ ἐν ταῖς ἐντολαῖς μου αἷς σοι μέλλω ἐντέλλεσθαι. ἀπεστάλην γάρ, φησίν, ἵνα ἃ εἶδες πρότερον πάντα σοι πάλιν δείξω, αὐτὰ τὰ κεφάλαια τὰ ὄντα ὑμῖν σύμφορα. πρῶτον πάντων τὰς ἐντολάς μου γράψον καὶ τὰς παραβολάς: τὰ δὲ ἕτερα, καθώς σοι δείξω, οὕτως γράψεις: διὰ τοῦτο, φησίν, ἐντέλλομαί σοι πρῶτον γράψαι τὰς ἐντολὰς καὶ παραβολάς, ἵνα ὑπὸ χεῖρα ἀναγινώσκῃς αὐτὰς καὶ δυνηθῇς φυλάξαι αὐτάς.
But he answered me and said, Be not confounded, but be strong in my commandments which I am going to command you. For I was sent, said he, to show you again all the things which you saw before, for they are the main points which are helpful to you. First of all write my commandments and the parables; but the rest you shall write as I shall show you. This is the reason, said he, that I command you to write first the commandments and parables, that you may read them out at once, and be able to keep them.
He answered me, “Do not be confused, but strengthen yourself in my commandments, which I am about to give you. I was sent to show you again everything you saw before, the main points that are useful for you. First of all, write down my commandments and the parables. The rest you will write as I show you. That is why I order you to write down the commandments and parables first: so that you can have them at hand to read, and be able to keep them.”
ἔγραψα οὖν τὰς ἐντολὰς καὶ παραβολάς, καθὼς ἐνετείλατό μοι.
So I wrote the commandments and parables as he commanded me.
So I wrote down the commandments and parables, as he had ordered me.
ἐὰν οὖν ἀκούσαντες αὐτὰς φυλάξητε καὶ ἐν αὐταῖς πορευθῆτε καὶ ἐργάσησθε αὐτὰς ἐν καθαρᾷ καρδίᾳ, ἀπολήμψεσθε ἀπὸ τοῦ κυρίου, ὅσα ἐπηγγείλατο ὑμῖν: ἐὰν δὲ ἀκούσαντες μὴ μετανοήσητε, ἀλλ’ ἔτι προσθῆτε ταῖς ἁμαρτίαις ὑμῶν, ἀπολήμψεσθε παρὰ τοῦ κυρίου τὰ ἐναντία. ταῦτά μοι πάντα οὕτως γράψαι ὁ ποιμὴν ἐνετείλατο, ὁ ἄγγελος τῆς μετανοίας.
If then you hear and keep them, and walk in them, and do them with a pure heart, you shall receive from the Lord all that he promised you, but if you hear them and do not repent, but continue to add to your sins, you shall receive the contrary from the Lord. All these things the shepherd commanded me to write thus, for he was the angel of repentance.
If you hear them and keep them, walk in them, and do them with a pure heart, you will receive from the Lord all he promised you. But if you hear them and do not repent, but go on adding to your sins, you will receive the opposite from the Lord. The shepherd, the angel of repentance, ordered me to write all these things down in this way.
Mandate 1
Chapter 1
Πρῶτον πάντων πίστευσον, ὅτι εἷς ἐστὶν ὁ θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ ποιήσας ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι τὰ πάντα καὶ πάντα χωρῶν, μόνος δὲ ἀχώρητος ὤν.
Belief in GodFirst of all believe that God is one, who made all things and perfected them, and made all things to be out of that which was not, and contains all things, and is himself alone uncontained.
First of all, believe that God is one. He created all things and put them in order, and he made all things come into being out of what did not exist. He contains everything, but he alone cannot be contained.
Translator’s note. This is the first Mandate (commandment). Irenaeus quotes it as “Scripture,” without naming Hermas (Against Heresies 4.20.2), and Origen and others also valued it highly. Compare Ephesians 4:6.
πίστευσον οὖν αὐτῷ καὶ φοβήθητι αὐτόν, φοβηθεὶς δὲ ἐγκράτευσαι. ταῦτα φύλασσε, καὶ ἀποβαλεῖς πᾶσαν πονηρίαν ἀπὸ σεαυτοῦ καὶ ἐνδύσῃ πᾶσαν ἀρετὴν δικαιοσύνης καὶ ζήσῃ τῷ θεῷ, ἐὰν φυλάξῃς τὴν ἐντολὴν ταύτην.
Believe then in him, and fear him, and in your fear be continent. Keep these things, and you shall cast away from yourself all wickedness, and shall put on every virtue of righteousness, and shall live to God, if you keep this commandment.
So believe him and fear him, and in fear practice self-control. Keep these things, and you will throw all wickedness away from yourself and put on every virtue of righteousness, and live to God, if you keep this commandment.
Mandate 2
Chapter 1
Λέγει μοι: Ἁπλότητα ἔχε καὶ ἄκακος γίνου, καὶ ἔσῃ ὡς τὰ νήπια τὰ μὴ γινώσκοντα τὴν πονηρίαν τὴν ἀπολλύουσαν τὴν ζωὴν τῶν ἀνθρώπων.
SimplicityHe said to me: Have simplicity and be innocent and you shall be as the children who do not know the wickedness that destroys the life of men.
He said to me, “Have simplicity and be innocent, and you will be like children who do not know the evil that destroys people’s lives.”
πρῶτον μὲν μηδενὸς καταλάλει μηδὲ ἡδέως ἄκουε καταλαλοῦντος: εἰ δὲ μή, καὶ σὺ ὁ ἀκούων ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος, ἐὰν πιστεύσῃς τῇ καταλαλιᾷ ᾗ ἂν ἀκούσῃς: πιστεύσας γὰρ καὶ σὺ αὐτὸς ἕξεις κατὰ τοῦ ἀδελφοῦ σου: οὕτως οὖν ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος.
In the first place, speak evil of no one, and do not listen gladly to him who speaks evil. Otherwise you also by listening share in the sin of him who speaks evil, if you believe in the evil-speaking which you hear. For by believing you yourself also will have somewhat against your brother; thus therefore, you will share the sin of the speaker of evil.
“First, do not speak against anyone, and do not listen with pleasure to someone who does. Otherwise you who listen will also be guilty of the sin of the one who slanders, if you believe the slander you hear. For if you believe it, you too will hold something against your brother. In this way you will be guilty of the sin of the one who slanders.”
Scripture: James 4:11
πονηρὰ ἡ καταλαλιά: ἀκατάστατον δαιμόνιόν ἐστιν, μηδέποτε εἰρηνεῦον, ἀλλὰ πάντοτε ἐν διχοστασίαις κατοικοῦν. ἀπέχου οὖν ἀπ’ αὐτοῦ, καὶ εὐθηνίαν πάντοτε ἕξεις μετὰ πάντων.
Evil-speakingEvil-speaking is wicked; it is a restless devil, never making peace, but always living in strife. Refrain from it then, and you shall have well-being at all times with all men.
“Slander is evil. It is a restless demon, never at peace, always living among divisions. So keep away from it, and you will always enjoy well-being with everyone.”
ἔνδυσαι δὲ τὴν σεμνότητα, ἐν ᾗ οὐδὲν πρόσκομμά ἐστιν πονηρόν, ἀλλὰ πάντα ὁμαλὰ καὶ ἱλαρά. ἐργάζου τὸ ἀγαθὸν καὶ ἐκ τῶν κόπων σου ὧν ὁ θεὸς δίδωσίν σοι πᾶσιν ὑστερουμένοις δίδου ἁπλῶς, μὴ διστάζων, τίνι δῷς ἢ τίνι μὴ δῷς. πᾶσιν δίδου: πᾶσιν γάρ ὁ θεὸς δίδοσθαι θέλει ἐκ τῶν ἰδίων δωρημάτων.
And put on reverence, in which is no evil stumbling-block, but all is smooth and joyful. Do good, and of all your toil which God gives you, give in simplicity to all who need, not doubting to whom you shall give and to whom not: give to all, for to all God wishes gifts to be made of his own bounties.
“Put on reverence. In it there is nothing evil to stumble over; everything is smooth and cheerful. Do good, and from the earnings God gives you, give simply to all who are in need, without hesitating over whom to give to and whom not to. Give to everyone, for God wants gifts to be given to all from his own bounty.”
οἱ οὖν λαμβάνοντες ἀποδώσουσιν λόγον τῷ θεῷ, διατί ἔλαβον καὶ εἰς τί: οἱ μὲν γὰρ λαμβάνοντες θλιβόμενοι οὐ δικασθήσονται, οἱ δὲ ἐν ὑποκρίσει λαμβάνοντες τίσουσιν δίκην.
Those then who receive shall render an account to God why they received it and for what. For those who accepted through distress shall not be punished, but those who accepted in hypocrisy shall pay the penalty.
“Those who receive will give an account to God of why they received and for what. Those who receive because they are in distress will not be judged, but those who receive hypocritically will pay the penalty.”
ὁ οὖν διδοὺς ἀθῷός ἐστιν: ὡς γὰρ ἔλαβεν παρὰ τοῦ κυρίου τὴν διακονίαν τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων, τίνι δῷ ἢ μὴ δῷ. ἐγένετο οὖν ἡ διακονία αὕτη ἁπλῶς τελεσθεῖσα ἔνδοξος παρὰ τῷ θεῷ. ὁ οὖν οὕτως ἁπλῶς διακονῶν τῷ θεῷ ζήσεται.
He therefore who gives is innocent; for as he received from the Lord the fulfilment of this ministry, he fulfilled it in simplicity, not doubting to whom he should give or not give. Therefore this ministry fulfilled in simplicity was honourable before God. He therefore who serves in simplicity shall live to God.
“So the giver is innocent. For he received from the Lord this service to carry out, and he carried it out simply, without making distinctions about whom to give to and whom not. So this service, done simply, was honored by God. Whoever serves simply in this way will live to God.”
φύλασσε οὖν τὴν ἐντολὴν ταύτην, ὥς σοι λελάληκα, ἵνα ἡ μετάνοιά σου καὶ τοῦ οἴκου σου ἐν ἁπλότητι εὑρεθῇ, καὶ ἀκακία καθαρὰ καὶ ἀμίαντος.
Keep therefore this commandment as I have told you, that your repentance and that of your family may be found to be in simplicity, and that your innocence may be pure and without stain.
“So keep this commandment as I have told you, so that your repentance and that of your household may be found in simplicity, and your innocence pure and undefiled.”
Mandate 3
Chapter 1
Πάλιν μοι λέγει: Ἀλήθειαν ἀγάπα καὶ πᾶσα ἀλήθεια ἐκ τοῦ στόματός σου ἐκπορευέσθω, ἵνα τὸ πνεῦμα. ὃ ὁ θεὸς κατῴκισεν ἐν τῇ σαρκὶ ταύτῃ, ἀληθὲς εὑρεθῇ παρὰ πᾶσιν ἀνθρώποις, καὶ οὕτως δοξασθήσεται ὁ κύριος ὁ ἐν σοὶ κατοικῶν, ὅτι ὁ κύριος ἀληθινὸς ἐν παντὶ ῥήματι καὶ οὐδὲν παῤ αὐτῷ ψεῦδος.
TruthAgain he said to me. Love truth: and let all truth proceed from your mouth, that the spirit which God has made to dwell in this flesh may be found true by all men, and the Lord who dwells in you shall thus be glorified, for the Lord is true in every word and with him there is no lie.
Again he said to me, “Love truth, and let all truth come out of your mouth, so that the spirit God made to live in this flesh may be found true by all people. In this way the Lord who lives in you will be glorified, for the Lord is true in every word and with him there is no falsehood.”
οἱ οὖν ψευδόμενοι ἀθετοῦσι τὸν κύριον καὶ γίνονται ἀποστερηταὶ στερηταὶ τοῦ κυρίου, μὴ παραδιδόντες αὐτῷ τὴν παρακαταθήκην, ἣν ἔλαβον. ἔλαβον γὰρ παῤ αὐτοῦ πνεῦμα ἄψευστον. τοῦτο ἐὰν ψευδὲς ἀποδώσωσιν, ἐμίαναν τὴν ἐντολὴν τοῦ κυρίου καὶ ἐγένοντο ἀποστερηταί.
They therefore who lie set the Lord at nought, and become defrauders of the Lord, not restoring to him the deposit which they received. For they received from him a spirit free from lies. If they return this as a lying spirit, they have defiled the commandment of the Lord and have robbed him.
“So those who lie reject the Lord and defraud him, because they do not hand back to him the deposit they received. For they received from him a spirit that does not lie. If they give it back as a lying spirit, they have defiled the Lord’s commandment and have defrauded him.”
ταῦτα οὖν ἀκούσας ἐγὼ ἔκλαυσα λίαν. ἰδὼν δέ με κλαίοντα λέγει: Τί κλαίεις; Ὅτι, φημί, κύριε, οὐκ οἶδα, εἰ δύναμαι σωθῆναι. Διατί; φησίν. Οὐδέπω γάρ, φημί, κύριε, ἐν τῇ ἐμῇ ζωῇ ἀληθὲς ἐλάλησα ῥῆμα, ἀλλὰ πάντοτε πανούργως ἐλάλησα μετὰ πάντων καὶ τὸ ψεῦδός μου ἀληθὲς ἐπέδειξα παρὰ πᾶσιν ἀνθρώποις: καὶ οὐδέποτέ μοι οὐδεὶς ἀντεῖπεν, ἀλλ’ ἐπιστεύθη τῷ λόγῳ μου. πῶς οὖν, φημί, κύριε, δύναμαι ζῆσαι ταῦτα πράξας;
When therefore I heard this I wept much, and when he saw me weeping he said, Why do you weep? Because, sir, said I, I do not know if I can be saved. Why? said he. Because, sir, said I, I have never yet in my life spoken a true word, but have ever spoken deceitfully with all men, and gave out that my lie was true among all, and no one ever contradicted me but believed my word. How then, sir, said I, can I live after having done this?
When I heard this, I wept bitterly. When he saw me weeping, he said, “Why are you crying?” “Because, sir,” I said, “I do not know whether I can be saved.” “Why?” he said. “Because, sir, I have never in my life spoken a true word. I have always spoken deceitfully with everyone, and I presented my lie as truth to everyone. No one ever contradicted me. They believed my word. So how, sir, can I live after doing this?”
Σὺ μέν, φησί, καλῶς καὶ ἀληθῶς φρονεῖς: ἔδει γάρ σε ὡς θεοῦ δοῦλον ἐν ἀληθείᾳ πορεύεσθαι, καὶ πονηρὰν συνείδησιν μετὰ τοῦ πνεύματος τῆς ἀληθείας μὴ κατοικεῖν μηδὲ λύπην ἐπάγειν τῷ πνεύματι τῷ σεμνῷ καὶ ἀληθεῖ. Οὐδέποτε, φημί, κύριε, τοιαῦτα ῥήματα ἀκριβῶς ἤκουσα.
Your thought, said he, is good and true; for you ought to have walked in truth as God’s servant, and an evil conscience ought not to dwell with the spirit of truth, nor ought grief to come on a spirit which is holy and true. Never, sir, said I, have I accurately understood such words.
“You are thinking well and truly,” he said. “For as God’s servant you should have walked in truth. An evil conscience should not live with the spirit of truth, nor should grief be brought on the holy and true spirit.” “Sir,” I said, “I have never properly heard such words before.”
Νῦν οὖν, φησίν, ἀκούεις: φύλασσε αὐτά, ἵνα καὶ τὰ πρότερον ἃ ἐλάλησας ψευδὴ ἐν ταῖς πραγματείαις σου, τούτων εὑρεθέντων ἀληθινῶν, κἀκεῖνα πιστὰ γένηται: δύναται γὰρ κἀκεῖνα πιστὰ γενέσθαι. ἐὰν ταῦτα φυλάξῃς καὶ ἀπὸ τοῦ νῦν πᾶσαν ἀλήθειαν λαλήσῃς, δυνήσῃ σεαυτῷ ζωὴν περιποιήσασθαι: καὶ ὃς ἂν ἀκούσῃ τὴν ἐντολὴν ταύτην καὶ ἀπέξεται τοῦ πονηροτάτου ψεύσματος ζήσεται τῷ θεῷ.
Now then, said he, you do understand them. Keep them that your former lies in your business may themselves become trustworthy now that these have been found true. For it is possible for those also to become trustworthy. If you keep these things and from henceforth keep the whole truth, you can obtain life for yourself; and whoever shall hear this commandment, and abstain from the sin of lying shall live to God.
“Now you are hearing them,” he said. “Keep them. Then, when what you say now is found to be true, even the lies you told earlier in your business can become trustworthy. For those too can become trustworthy. If you keep these things and from now on speak all truth, you will be able to secure life for yourself. And whoever hears this commandment and keeps away from lying, that most evil thing, will live to God.”
Mandate 4
Chapter 1
Ἐντέλλομαί σοι, φησίν, φυλάσσειν τὴν ἁγνείαν, καὶ μὴ ἀναβαινέτω σου ἐπὶ τὴν καρδίαν περὶ γυναικὸς ἀλλοτρίας ἢ περὶ πορνείας τινὸς ἢ περὶ τοιούτων τινῶν ὁμοιωμάτων πονηρῶν. τοῦτο γὰρ ποιῶν μεγάλην ἁμαρτίαν ἐργάζῃ. τῆς δὲ σῆς μνημονεύων πάντοτε γυναικὸς οὐδέποτε διαμαρτήσεις.
PurityI command you, he said, to keep purity and let not any thought come into your heart about another man’s wife, or about fornication or any such wicked things; for by doing this you do great sin. But if you always remember your own wife you will never sin.
“I command you,” he said, “to keep purity, and do not let any thought come into your heart about another man’s wife, or about sexual immorality, or any such evil things. For when you do this, you commit a great sin. But if you always remember your own wife, you will never go wrong.”
ἐὰν γὰρ αὕτη ἡ ἐνθύμησις ἐπὶ τὴν καρδίαν σου ἀναβῇ, διαμαρτήσεις, καὶ ἐὰν ἕτερα οὕτως πονηρά, ἁμαρτίαν ἐργάζῃ: ἡ γὰρ ἐνθύμησις αὕτη θεοῦ δούλῳ ἁμαρτία μεγάλη ἐστίν: ἐὰν δέ τις ἐργάσηται τὸ ἔργον τὸ πονηρὸν τοῦτο, θάνατον ἑαυτῷ κατεργάζεται.
For if this desire enter your heart you will sin, and if you do other such-like wicked things you commit sin. For this desire is a great sin for the servant of God. And if any man commit this wicked deed he works death for himself.
“For if this thought comes into your heart, you will go wrong, and if other evil thoughts like it come, you commit sin. For this thought is a great sin for a servant of God. And if someone does this evil deed, he brings death on himself.”
βλέπε οὖν σύ: ἀπέχου ἀπὸ τῆς ἐνθυμήσεως ταύτης: ὅπου γὰρ σεμνότης κατοικεῖ, ἐκεῖ ἀνομία οὐκ ὀφείλει ἀναβαίνειν ἐπὶ καρδίαν ἀνδρὸς δικαίου.
See to it then, abstain from this desire, for where holiness lives, lawlessness ought not to enter the heart of a righteous man.
“So watch out. Keep away from this thought. For where holiness lives, lawlessness ought not to come up into the heart of a righteous man.”
λέγω αὐτῷ: Κύριε, ἐπίτρεψόν μοι ὀλίγα ἐπερωτῆσαί σε. Λέγε, φησίν. Κύριε, φημί, εἰ γυναῖκα ἔχῃ τις πιστὴν ἐν κυρίῳ καὶ ταύτην εὕρῃ ἐν μοιχείᾳ τινί, ἆρα ἁμαρτάνει ὁ ἀνὴρ συνζῶν μετ’ αὐτῆς;
Man and wifeI said to him, Sir, allow me to ask you a few questions. Say on, said he. Sir, said I, if a man have a wife faithful in the Lord, and he finds her out in some adultery, does the husband sin if he lives with her?
I said to him, “Sir, allow me to ask you a few questions.” “Ask,” he said. “Sir,” I said, “if a man has a wife who is a believer in the Lord, and he discovers that she has committed adultery, does the husband sin by living with her?”
Ἄχρι τῆς ἀγνοίας, φησίν, οὐχ ἁμαρτάνει: ἐὰν δὲ γνῷ ὁ ἀνὴρ τὴν ἁμαρτίαν αὐτῆς καὶ μὴ μετανοήσῃ ἡ γυνή, ἀλλ’ ἐπιμένῃ τῇ πορνείᾳ αὐτῆς καὶ συνζῇ ὁ ἀνὴρ μετ’ αὐτῆς, ἔνοχος γίνεται τῆς ἁμαρτίας αὐτῆς καὶ κοινωνὸς τῆς μοιχείας αὐτῆς.
So long as he is ignorant, said he, he does not sin, but if the husband knows her sin, and the wife does not repent, but remains in her fornication, and the husband go on living with her, he becomes a partaker of her sin, and shares in her adultery.
“As long as he does not know, he does not sin,” he said. “But if the husband knows about her sin, and the wife does not repent but persists in her immorality, and the husband keeps living with her, he becomes guilty of her sin and shares in her adultery.”
Τί οὖν, φημί, κύριε, ποιήσῃ ὁ ἀνήρ, ἐὰν ἐπιμείνῃ τῷ πάθει τούτῳ ἡ γυνή; Ἀπολυσάτω, φησίν, αὐτὴν καὶ ὁ ἀνὴρ ἐφ̓ ἑαυτῷ μενέτω: ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμήσῃ, καὶ αὐτὸς μοιχᾶται.
What then, said I, sir, shall the husband do if the wife remain in this disposition? Let him put her away, he said, and let the husband remain by himself. But if he put his wife away and marry another he also commits adultery himself.
“What, then, sir,” I said, “should the husband do if the wife keeps on in this passion?” “Let him divorce her,” he said, “and let the husband live by himself. But if he divorces his wife and marries another, he also commits adultery.”
Scripture: Mark 10:11; Matthew 5:32; Matthew 19:9; 1 Corinthians 7:11
Ἐὰν οὖν, φημί, κύριε, μετὰ τὸ ἀπολυθῆναι τὴν γυναῖκα μετανοήσῃ ἡ γυνὴ καὶ θελήσῃ ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, οὐ παραδεχθήσεται;
If then, said I, sir, after the wife be put away she repent, and wish to return to her own husband, shall she not be received?
“If, then, sir,” I said, “after the wife has been divorced she repents and wants to return to her own husband, will she not be taken back?”
Καὶ μήν, φησίν, ἐὰν μὴ παραδέξηται αὐτὴν ὁ ἀνήρ, ἁμαρτάνει καὶ μεγάλην ἁμαρτίαν ἑαυτῷ ἐπισπᾶται, ἀλλὰ δεῖ παραδεχθῆναι τὸν ἡμαρτηκότα καὶ μετανοοῦντα, μὴ ἐπὶ πολὺ δέ: τοῖς γὰρ δούλοις τοῦ θεοῦ μετάνοιά ἐστιν μία. διὰ τὴν μετάνοιαν οὖν οὐκ ὀφείλει γαμεῖν ὁ ἀνήρ. αὕτη ἡ πρᾶξις ἐπὶ γυναικὶ καὶ ἀνδρὶ κεῖται.
Yes, said he; if the husband do not receive her he sins and covers himself with great sin; but it is necessary to receive the sinner who repents, but not often, for the servants of God have but one repentance. Therefore, for the sake of repentance the husband ought not to marry. This is the course of action for wife and husband.
“Certainly,” he said. “If the husband does not take her back, he sins and brings a great sin on himself. The one who has sinned and repents must be taken back, but not many times. For God’s servants have only one repentance. So, for the sake of her repentance, the husband should not marry someone else. This course of action applies to both wife and husband.”
οὐ μόνον, φησίν, μοιχεία ἐστίν, ἐάν τις τὴν σάρκα αὐτοῦ μιάνῃ, ἀλλὰ καὶ ὃς ἂν τὰ ὁμοιώματα ποιῇ τοῖς ἔθνεσιν, μοιχᾶται. ὥστε καὶ ἐν τοῖς τοιούτοις ἔργοις ἐὰν ἐμμένῃ τις καὶ μὴ μετανοῇ, ἀπέχου ἀπ’ αὐτοῦ καὶ μὴ συνζῆθι αὐτῷ: εἰ δὲ μή, καὶ σὺ μέτοχος εἶ τῆς ἀμαρτίας αὐτοῦ.
Not only, said he, is it adultery if a man defile his flesh, but whosoever acts as do the heathen is also guilty of adultery, so that if anyone continue in such practices, and repent not, depart from him and do not live with him, otherwise you are also a sharer in his sin.
“It is not only adultery,” he said, “if someone defiles his flesh. Whoever does the same things the pagans do also commits adultery. So if someone persists in such deeds and does not repent, keep away from him and do not live with him. Otherwise you also share in his sin.”
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
For this reason it was enjoined on you to live by yourselves, whether husband or wife, for in such cases repentance is possible.
“That is why you were commanded to live by yourselves, whether husband or wife, for repentance is possible in such cases.”
ἐγὼ οὖν, φησίν, οὐ δίδωμι ἀφορμήν, ἵνα αὕτη ἡ πρᾶξις οὕτως συντελῆται, ἀλλὰ εἰς τὸ μηκέτι ἁμαρτάνειν τὸν ἡμαρτηκότα. περὶ δὲ τῆς προτέρας ἁμαρτίας αὐτοῦ ἔστιν ὁ δυνάμενος ἴασιν δοῦναι: αὐτὸς γάρ ἐστιν ὁ ἔχων πάντων τὴν ἐξουσίαν.
I, therefore, said he, am not giving an opportunity to laxity that this business be thus concluded, but in order that he who has sinned sin no more, and for his former sin there is one who can give healing, for he it is who has the power over all.
“So I am not,” he said, “giving an excuse for this kind of thing to be carried on. I say this so that the one who has sinned will sin no more. As for his earlier sin, there is one who can give healing, for he is the one who has authority over all things.”
Chapter 2
Ἠρώτησα δὲ αὐτὸν πάλιν λέγων: Ἐπεὶ ὁ κύριος ἄξιόν με ἡγήσατο, ἵνα μετ’ ἐμοῦ πάντοτε κατοικῇς, ὀλίγα μου ῥήματα ἔτι ἀνάσχου, ἐπεὶ οὐ συνίω οὐδὲν καὶ ἡ καρδία μου πεπώρωται ἀπὸ τῶν προτέρων μου πράξεων: συνέτισόν με, ὅτι λίαν ἄφρων εἰμὶ καὶ ὅλως οὐθὲν νοῶ.
And I asked him again, saying: If the Lord has thought me worthy for you always to live with me, suffer yet a few words of mine, since I have no understanding and my heart has been hardened by my former deeds; give me understanding, for I am very foolish and have absolutely no understanding.
I asked him again: “Since the Lord has considered me worthy to have you live with me always, put up with a few more words from me. For I understand nothing, and my heart has been hardened by my earlier deeds. Help me understand, because I am very foolish and understand nothing at all.”
Scripture: Mark 6:52
ἀποκριθείς μοι λέγει: Ἐγώ, φησίν, ἐπὶ τῆς μετανοίας εἰμὶ καὶ πᾶσιν τοῖς μετανοοῦσιν σύνεσιν δίδωμι. ἢ οὐ δοκεῖ σοι, φησίν, αὐτὸ τοῦτο τὸ μετανοῆσαι σύνεσιν εἶναι; τὸ μετανοῆσαι, φησίν, σύνεσίς ἐστιν μεγάλη: συνίει γὰρ ὁ ἁμαρτήσας, ὅτι πεποίηκεν τὸ πονηρὸν ἔμπροσθεν τοῦ κυρίου, καὶ ἀναβαίνει ἐπὶ τὴν καρδίαν αὐτοῦ ἡ πρᾶξις, ἣν ἔπραξεν, καὶ μετανοεῖ καὶ οὐκέτι ἐργάζεται τὸ πονηρόν, ἀλλὰ τὸ ἀγαθὸν πολυτελῶς ἐργάζεται καὶ ταπεινοῖ τὴν ἑαυτοῦ ψυχὴν καὶ βασανίζει, ὅτι ἥμαρτεν. βλέπεις οὖν, ὅτι ἡ μετάνοια σύνεσίς ἐστιν μεγάλη.
He answered me and said, I am set over repentance, and I give understanding to all those who repent. Or do you not think, said he, that this very repentance is itself understanding? To repent, said he, is great understanding. For the sinner understands that he has done wickedly before the Lord, and the deed which he wrought comes into his heart, and he repents and no longer does wickedly, but does good abundantly, and humbles his soul and punishes it because he sinned. You see, therefore, that repentance is great understanding.
He answered me, “I am set over repentance, and I give understanding to all who repent. Don’t you think that repenting is itself understanding? To repent,” he said, “is great understanding. For the one who has sinned understands that he has done evil before the Lord, and the deed he did comes up in his heart, and he repents and no longer does evil, but does good lavishly, and humbles his own soul and torments it because he sinned. You see, then, that repentance is great understanding.”
Διὰ τοῦτο οὖν, φημί, κύριε, ἐξακριβάζομαι παρὰ σοῦ πάντα: πρῶτον μέν, ὅτι ἁμαρτωλός εἰμι, ἵνα γνῶ, ποῖα ἔργα ἐργαζόμενος ζήσομαι, ὅτι πολλαί μου εἰσὶν αἱ ἁμαρτίαι καὶ ποικίλαι.
For this reason then, sir, said I, I enquire accurately from you as to all things. First, because I am a sinner, that I may know what I must do to live, because my sins are many and manifold.
“That is why, sir,” I said, “I am asking you for everything in detail. First, because I am a sinner, so that I may know what deeds I should do in order to live, since my sins are many and varied.”
Ζήσῃ, φησίν, ἐὰν τὰς ἐντολάς μου φυλάξῃς καὶ πορευθῇς ἐν αὐταῖς: καὶ ὃς ἂν ἀκούσας τὰς ἐντολὰς ταύτας φυλάξῃ, ζήσεται τῷ θεῷ.
You shall live, he said, if you keep my commandments and walk in them, and whosoever shall hear and keep these commandments shall live to God.
“You will live,” he said, “if you keep my commandments and walk in them. And whoever hears these commandments and keeps them will live to God.”
Chapter 3
Ἔτι, φημί, κύριε, προσθήσω τοῦ ἐπερωτῆσαι. Λέγε, φησίν. Ἤκουσα, φημί, κύριε, παρά τινων διδασκάλων, ὅτι ἑτέρα μετάνοια οὐκ ἔστιν εἰ μὴ ἐκείνη, ὅτε εἰς ὕδωρ κατέβημεν καὶ ἐλάβομεν ἄφεσιν ἁμαρτιῶν ἡμῶν τῶν προτέρων.
Repentance for sin after baptismI will yet, sir, said I, continue to ask. Say on, said he. I have heard, sir, said I, from some teachers that there is no second repentance beyond the one given when we went down into the water and received remission of our former sins.
“Sir,” I said, “I will go on to ask something more.” “Speak,” he said. “Sir,” I said, “I have heard from some teachers that there is no other repentance except the one when we went down into the water and received forgiveness of our earlier sins.”
λέγει μοι: Καλῶς ἤκουσας: οὕτω γὰρ ἔχει. ἔδει γὰρ τὸν εἰληφότα ἄφεσιν ἁμαρτιῶν μηκέτι ἁμαρτάνειν, ἀλλ’ ἐν ἁγνείᾳ κατοικεῖν.
He said to me, You have heard correctly, for that is so. For he who has received remission of sin ought never to sin again, but to live in purity.
He said to me, “You heard correctly. For that is how it is. For someone who has received forgiveness of sins should not sin again, but live in purity.”
ἐπεὶ δὲ πάντα ἐξακριβάζῃ, καὶ τοῦτό σοι δηλώσω, μὴ διδοὺς ἀφορμὴν τοῖς μέλλουσι πιστεύειν ἢ τοῖς νῦν πιστεύσασιν εἰς τὸν κύριον. οἱ γὰρ νῦν πιστεύσαντες ἢ μέλλοντες πιστεύειν μετάνοιαν ἁμαρτιῶν οὐκ ἔχουσιν, ἄφεσιν δὲ ἔχουσι τῶν προτέρων ἁμαρτιῶν αὐτῶν.
But since you ask accurately concerning all things, I will explain this also to you without giving an excuse to those who in the future shall believe or to those who have already believed on the Lord. For those who have already believed or shall believe in the future, have no repentance of sins, but have remission of their former sin.
“But since you are asking about everything in detail, I will explain this to you as well, without giving an excuse to those who are going to believe or who have recently believed in the Lord. For those who have recently believed or are going to believe do not have repentance for sins. But they do have forgiveness of their earlier sins.”
τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ κύριος μετάνοιαν: καρδιογνώστης γὰρ ὢν ὁ κύριος καὶ πάντα προγινώσκων ἔγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλοκίαν τοῦ διαβόλου, ὅτι ποιήσει τι κακὸν τοῖς δούλοις τοῦ θεοῦ καὶ πονηρεύσεται εἰς αὐτούς.
For those, then, who were called before these days, did the Lord appoint repentance, for the Lord knows the heart, and knowing all things beforehand he knew the weakness of man and the subtlety of the devil, that he will do some evil to the servants of God, and will do them mischief.
“So for those who were called before these days, the Lord has set repentance. For the Lord knows the heart and knows everything beforehand. He knew the weakness of people and the cunning of the devil, and that the devil would do some harm to God’s servants and act wickedly toward them.”
πολύσπλαγχνος οὖν ὢν ὁ κύριος ἐσπλαγχνίσθη ἐπὶ τὴν ποίησιν αὐτοῦ καὶ ἔθηκεν τὴν μετάνοιαν ταύτην, καὶ ἐμοὶ ἡ ἐξουσία τῆς μετανοίας ταύτης ἐδόθη.
The Lord, therefore, being merciful, had mercy on his creation, and established this repentance, and to me was the control of this repentance given.
“So the Lord, being very compassionate, had compassion on his creation, and set this repentance. And the authority over this repentance was given to me.”
ἀλλὰ ἐγώ σοι λέγω, φησί μετὰ τὴν κλῆσιν ἐκείνην τὴν μεγάλην καὶ σεμνὴν ἐάν τις ἐκπειρασθεὶς ὑπὸ τοῦ διαβόλου ἁμαρτήσῃ, μίαν μετάνοιαν ἔχει: ἐὰν δὲ ὑπὸ χεῖρα ἁμαρτάνῃ καὶ μετανοήσῃ, ἀσύμφορόν ἐστι τῷ ἀνθρώπῳ τῷ τοιούτῳ: δυσκόλως γὰρ ζήσεται.
But I tell you, said he, after that great and holy calling, if a man be tempted by the devil and sin, he has one repentance, but if he sin and repent repeatedly it is unprofitable for such a man, for scarcely shall he live.
“But I tell you,” he said, “that after that great and holy calling, if someone is tempted by the devil and sins, he has one repentance. But if he keeps on sinning and repenting, it does that person no good, for he will scarcely live.”
Translator’s note. This is one of the best-known and most debated teachings of the book. After baptism there is a single further chance of repentance, which Hermas presents as offered to those already called. Tertullian, writing later as a Montanist (On Modesty 10, 20), attacked the book from the opposite side: he thought it too lenient and called it the “Shepherd of adulterers.” The New Testament promises forgiveness to believers who confess their sins (1 John 1:9) and speaks of Christ as their advocate when they sin (1 John 2:1), with no such limit.
λέγω αὐτῷ Ἐζωοποιήθην ταῦτα παρὰ σοῦ ἀκούσας οὕτως ἀκριβῶς: οἶδα γὰρ ὅτι, ἐὰν μηκέτι προσθήσω ταῖς ἁμαρτίαις μου, σωθήσομαι. Σωθήσῃ, φησίν, καὶ πάντες, ὅσοι ἐὰν ταῦτα ποιήσωσιν.
I said to him, I attained life when I heard these things thus accurately from you, for I know that if I do not again add to my sins I shall be saved. You shall be saved, said he, and all who do these things.
I said to him, “I have been given new life by hearing these things so precisely from you. For I know that if I no longer add to my sins, I will be saved.” “You will be saved,” he said, “and so will all who do these things.”
Chapter 4
Ἠρώτησα αὐτὸν πάλιν λέγων: Κύριε, ἐπεὶ ἅπαξ ἀνέχῃ μου, ἔτι μοι καὶ τοῦτο δήλωσον. Λέγε, φησίν. Ἐὰν γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ καὶ γαμήσῃ τις ἐξ αὐτῶν, μήτι ἁμαρτάνει ὁ γαμῶν;
Second marriagesI asked him again, saying, Sir, since you for once endure me explain this also to me. Say on, said he. If, sir, said I, a wife, or on the other hand a husband, die, and the survivor marry, does the one who marries commit sin?
I asked him again, “Sir, since you are putting up with me, explain this to me as well.” “Speak,” he said. “Sir,” I said, “if a wife, or a husband, dies, and the one who is left marries again, does the one who marries sin?”
Οὐχ ἁμαρτάνει, φησίν: ἐὰν δὲ ἐφ̓ ἑαυτῷ μείνῃ τις, περισσοτέραν ἑαυτῷ τιμὴν καὶ μεγάλην δόξαν περιποιεῖται πρὸς τὸν κύριον: ἐὰν δὲ καὶ γαμήσῃ, οὐχ ἁμαρτάνει.
He does not sin, said he, but if he remain single he gains for himself more exceeding honour and great glory with the Lord, but even if he marry he does not sin.
“He does not sin,” he said. “But if he remains single, he gains greater honor and great glory with the Lord. Yet if he does marry, he does not sin.”
Translator’s note. Compare 1 Corinthians 7:8–9, 39–40. Like Paul, Hermas says remarriage after a spouse’s death is not sin, while counting remaining single as the better course.
τήρει οὖν τὴν ἁγνείαν καὶ τὴν σεμνότητα, καὶ ζήσῃ τῷ θεῷ. ταῦτά σοι ὅσα λαλῶ καὶ μέλλω λαλεῖν, φύλασσε ἀπὸ τοῦ νῦν, ἀφ̓ ἧς μοι παρεδόθης ἡμέρας, καὶ εἰς τὸν οἶκόν σου κατοικήσω.
Preserve therefore purity and holiness, and you shall live to God. Keep from henceforth, from the day on which you were handed over to me, these things which I tell you and shall tell you, and I will dwell in your house.
“So keep purity and reverence, and you will live to God. From now on, from the day you were handed over to me, keep everything I tell you and will tell you, and I will live in your house.”
τοῖς δὲ προτέροις σου παραπτώμασιν ἄφεσις ἔσται, ἐὰν τὰς ἐντολάς μου φυλάξῃς: καὶ πᾶσι δὲ ἄφεσις ἔσται, ἐὰν τὰς ἐντολάς μου ταύτας φυλάξωσι καὶ πορευθῶσιν ἐν τῇ ἁγνότητι ταύτῃ.
And for your former transgression there shall be remission if you keep my commandments, and all men shall obtain a remission, if they keep these commandments of mine and walk in this purity.
“And there will be forgiveness for your earlier sins if you keep my commandments. And there will be forgiveness for everyone if they keep these commandments of mine and walk in this purity.”
Mandate 5
Chapter 1
Μακρόθυμος, φησί, γίνου καὶ συνετός, καὶ πάντων τῶν πονηρῶν ἔργων κατακυριεύσεις καὶ ἐργάσῃ πᾶσαν δικαιοσύνην.
Long-sufferingBe, said he, long-suffering and prudent and you shall have power over all evil deeds and shalt do all righteousness.
“Be patient and understanding,” he said, “and you will overcome all evil deeds and do all righteousness.”
Translator’s note. This begins the fifth Mandate (Commandment), which is about patience and quick temper.
ἐὰν γὰρ μακρόθυμος ἔσῃ, τὸ πνεῦμα τὸ ἅγιον τὸ κατοικοῦν ἐν σοὶ καθαρὸν ἔσται, μὴ ἐπισκοτούμενον ὑπὸ ἑτέρου πονηροῦ πνεύματος, ἀλλ’ ἐν εὐρυχώρῳ κατοικοῦν ἀγαλλιάσεται καὶ εὐφρανθήσεται μετὰ τοῦ σκεύους, ἐν ᾧ κατοικεῖ, καὶ λειτουργήσει τῷ θεῷ ἐν ἱλαρότητι πολλῇ, ἔχον τὴν εὐθηνίαν ἐν ἑαυτῷ.
For if you are courageous the Holy Spirit which dwells in you will be pure, not obscured by another evil spirit, but will dwell at large and rejoice and be glad with the body in which it dwells, and will serve God in great cheerfulness, having well-being in itself.
“For if you are patient, the Holy Spirit who lives in you will be pure, not darkened by another, evil spirit. Living in a roomy place, he will rejoice and be glad with the vessel in which he lives, and will serve God with great cheerfulness, having well-being in himself.”
Translator’s note. “The vessel” is the person in whom the Spirit lives. For the Holy Spirit living in the believer, compare 1 Corinthians 6:19.
ἐὰν δὲ ὀξυχολία τις προσέλθῃ, εὐθὺς τὸ πνεῦμα τὸ ἅγιον, τρυφερὸν ὄν, στενοχωρεῖται, μὴ ἔχον τὸν τόπον καθαρόν, καὶ ζητεῖ ἀποστῆναι ἐκ τοῦ τόπου: πνίγεται γὰρ ὑπὸ τοῦ πονηροῦ πνεύματος, μὴ ἔχον τόπον λειτουργῆσαι τῷ κυρίῳ, καθὼς βούλεται, μιαινόμενον ὑπὸ τῆς ὀξυχολίας. ἐν γὰρ τῇ μακροθυμίᾳ ὁ κύριος κατοικεῖ, ἐν δὲ τῇ ὀξυχολίᾳ ὁ διάβολος.
Against ill temperBut if any ill temper enter, at once the Holy Spirit, which is delicate, is oppressed, finding the place impure, and seeks to depart out of the place, for it is choked by the evil spirit, having no room to serve the Lord as it will, but is contaminated by the bitterness. For the Lord dwells in long-suffering and the devil dwells in ill temper.
“But if any quick temper comes in, the Holy Spirit, being delicate, is immediately cramped, since the place is not clean, and he seeks to leave the place. For he is choked by the evil spirit and has no room to serve the Lord as he wants, being defiled by quick temper. For the Lord lives in patience, but the devil lives in quick temper.”
ἀμφότερα οὖν τὰ πνεύματα ἐπὶ τὸ αὐτὸ κατοικοῦντα, ἀσύμφορόν ἐστιν καὶ πονηρὸν τῷ ἀνθρώπῳ ἐκείνῳ, ἐν ᾧ κατοικοῦσιν.
If therefore, both spirits dwell in the same place it is unprofitable and evil for that man in whom they dwell.
“So when both spirits live in the same place, it is bad and harmful for the person in whom they live.”
ἐὰν γὰρ λάβῃς ἀψινθίου μικρὸν λίαν καὶ εἰς κεράμιον μέλιτος ἐπιχέῃς, οὐχὶ ὅλον τὸ μέλι ἀφανίζεται, καὶ τοσοῦτον μέλι ὑπὸ τοῦ ἐλαχίστου ἀψινθίου ἀπόλλυται καὶ ἀπόλλυσι τὴν γλυκύτητα τοῦ μέλιτος, καὶ οὐκέτι τὴν αὐτὴν χάριν ἔχει παρὰ τῷ δεσπότῃ, ὅτι ἐπικράνθη καὶ τὴν χρῆσιν αὐτοῦ ἀπώλεσεν; ἐὰν δὲ εἰς τὸ μέλι μὴ βληθῇ τὸ ἀψίνθιον, γλυκὺ εὑρίσκεται τὸ μέλι καὶ εὔχρηστον γίνεται τῷ δεσπότῃ αὐτοῦ.
For if you take a little wormwood, and pour into it a jar of honey, is not the whole honey spoilt? And a great quantity of honey is ruined by a very little wormwood, and it spoils the sweetness of the honey, and it has no longer the same favour with the master, because it has been mixed and he has lost its use. But if no wormwood be put into the honey, the honey is found to be sweet, and becomes valuable to the master.
“If you take a very little wormwood and pour it into a jar of honey, isn’t all the honey ruined? Isn’t so much honey spoiled by the smallest bit of wormwood? The wormwood destroys the sweetness of the honey, and the master no longer values it as he did, because it has turned bitter and lost its usefulness. But if wormwood is not put into the honey, the honey stays sweet and is useful to its master.”
βλέπεις ὅτι ἡ μακροθυμία γλυκυτάτη ἐστὶν ὑπὲρ τὸ μέλι καὶ εὔχρηστός ἐστι τῷ κυρίῳ, καὶ ἐν αὐτῇ κατοικεῖ. ἡ δὲ ὀξυχολία πικρὰ καὶ ἄχρηστός ἐστιν. ἐὰν οὖν μιγῇ ἡ ὀξυχολία τῇ μακροθυμίᾳ, μιαίνεται ἡ μακροθυμία καὶ οὐκέτι εὔχρηστός ἐστι τῷ θεῷ ἡ ἔντευξις αὐτῆς.
You see that long suffering is very sweet, surpassing honey, and is valuable to the Lord and he dwells in it. But ill temper is bitter and useless. If, therefore, ill temper be mixed with courage, the courage is defiled, and its intercession is no longer valuable before God.
“You see that patience is sweeter than honey and is useful to the Lord, and he lives in it. But quick temper is bitter and useless. So if quick temper is mixed with patience, patience is defiled, and its prayer is no longer useful to God.”
Ἤθελον, φημί, κύριε, γνῶναι τὴν ἐνέργειαν τῆς ὀξυχολίας, ἵνα φυλάξωμαι ἀπ’ αὐτῆς. Καὶ μήν, φησίν, ἐὰν μὴ φυλάξῃ ἀπ’ αὐτῆς σὺ καὶ ὁ οἶκός σου, ἀπώλεσάς σου τὴν πᾶσαν ἐλπίδα. ἀλλὰ φύλαξαι ἀπ’ αὐτῆς: ἐγὼ γὰρ μετὰ σοῦ εἰμί. καὶ πάντες δὲ ἀφέξονται ἀπ’ αὐτῆς, ὅσοι ἂν μετανοήσωσιν ἐξ ὅλης τῆς καρδίας αὐτῶν: μετ’ αὐτῶν γὰρ ἔσομαι καὶ συντηρήσω αὐτούς: ἐδικαιώθησαν γὰρ πάντες ὑπὸ τοῦ σεμνοτάτου ἀγγέλου.
I would like, sir, said I, to know the working of ill temper, that I may be preserved from it. Indeed, said he, if you do not keep from it, both you and your house, you have destroyed all your hope. But keep from it, for I am with you. And all shall refrain from it, who repent with all their heart; for I will be with them, and will preserve them, for all have been made righteous by the most revered angel.
“Sir,” I said, “I would like to know how quick temper works, so that I can guard against it.” “Yes indeed,” he said, “if you and your household do not guard against it, you have lost all your hope. But guard against it, for I am with you. And all who repent with their whole heart will keep away from it. For I will be with them and keep them safe, for they have all been justified by the most venerable angel.”
Translator’s note. Hermas does not say who “the most venerable angel” is, and scholars disagree; some think of Michael, others of the Son of God. In the New Testament, people are justified by God through Christ (Romans 3:24–26), not by an angel.
Chapter 2
Ἄκουε νῦν, φησί, τὴν ἐνέργειαν τῆς ὀξυχολίας, πῶς πονηρά ἐστι, καὶ πῶς τοὺς δούλους μοῦ καταστρέφει τῇ ἑαυτῆς ἐνεργείᾳ καὶ πῶς ἀποπλανᾷ αὐτοὺς ἀπὸ τῆς δικαιοσύνης. οὐκ ἀποπλανᾷ δὲ τοὺς πλήρεις ὄντας ἐν τῇ πίστει οὐδὲ ἐνεργῆσαι δύναται εἰς αὐτούς, ὅτι ἡ δύναμις μου μετ’ αὐτῶν ἐστιν: ἀποπλανᾷ δὲ τοὺς ἀποκένους καὶ διψύχους ὄντας.
Hear, then, said he, the working of ill temper, and how evil it is and how it destroys the servants of God by its working, and how it leads them astray from righteousness. But it does not lead astray those who are filled with faith, nor can it work evil to them, because my power is with them, but it leads astray those who are vain and are double-minded.
“Now listen,” he said, “to how quick temper works, how evil it is, how it overturns my servants by its working, and how it leads them away from righteousness. But it does not lead away those who are full of faith, and it cannot work against them, because my power is with them. It leads away the empty and the double-minded.”
Translator’s note. “Double-minded” is a favorite word of Hermas. The same Greek word appears in James 1:8 and 4:8.
ὅταν δὲ ἴδῃ τοὺς τοιούτους ἀνθρώπους εὐσταθοῦντας, παρεμβάλλει ἑαυτὴν εἰς τὴν καρδίαν τοῦ ἀνθρώπου ἐκείνου, καὶ ἐκ τοῦ μηδενὸς ὁ ἀνὴρ ἢ ἡ γυνὴ ἐν πικρίᾳ γίνεται ἕνεκεν βιωτικῶν πραγμάτων ἢ περὶ ἐδεσμάτων ἢ μικρολογίας τινὸς ἢ περὶ φίλου τινὸς ἢ περὶ δόσεως ἢ λήψεως ἢ περὶ τοιούτων μωρῶν πραγμάτων: ταῦτα γὰρ πάντα μωρά ἐστι καὶ κενὰ καὶ ἄφρονα καὶ ἀσύμφορα τοῖς δούλοις τοῦ θεοῦ.
And when it sees such men in tranquillity, it forces its way into the heart of that man, and the man or woman is made bitter out of nothing, because of daily business or of food or some trifle, or about some friend, or about giving or receiving, or about some such foolish matters. For all these things are foolish and vain and meaningless, and unprofitable to the servants of God.
“When it sees such people at peace, it forces its way into that person’s heart. Then, over nothing, the man or woman becomes bitter: over daily affairs, or food, or some petty matter, or a friend, or giving or receiving, or other silly things like these. For all these things are silly and empty and foolish and useless to God’s servants.”
ἡ δὲ μακροθυμία μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ δύναμιν ἔχουσα καὶ στιβαρὰν καὶ εὐθηνουμένην ἐν πλατυσμῷ μεγάλῳ, ἱλαρά, ἀγαλλιωμένη, ἀμέριμνος οὖσα, δοξάζουσα τὸν κύριον ἐν παντὶ καιρῷ, μηδὲν ἐν ἑαυτῇ ἔχουσα πικρόν, παραμένουσα διὰ παντὸς πραεῖα καὶ ἡσύχιος: αὕτη οὖν ἡ μακροθυμία κατοικεῖ μετὰ τῶν τὴν πίστιν ἐχόντων ὁλόκληρον.
But long-suffering is great and mighty and has steadfast power and prospers in great breadth, is joyful, glad, without care, glorifying the Lord at every time, has nothing bitter in itself, but remains ever meek and gentle. Therefore this long-suffering dwells with those who have faith in perfectness.
“But patience is great and strong. It has power that is solid and thrives in a wide, open space. It is cheerful, joyful, and free of worry, praising the Lord at all times. It has nothing bitter in itself, and it always remains gentle and calm. So this patience lives with those who have complete faith.”
ἡ δὲ ὀξυχολία πρῶτον μὲν μωρά ἐστιν, ἐλαφρά τε καὶ ἄφρων. εἶτα ἐκ τῆς ἀφροσύνης γίνεται πικρία, ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, ἐκ δὲ τῆς ὀργῆς μῆνις: εἶτα ἡ μῆνις αὕτη ἐκ τοσούτων κακῶν συνισταμένη γίνεται ἁμαρτία μεγάλη καὶ ἀνίατος.
But ill temper is first foolish, frivolous, and silly; then from silliness comes bitterness, from bitterness wrath, from wrath rage, and from rage fury; then fury, being compounded of such great evils, becomes great and inexpiable sin.
“But quick temper is first of all silly, light, and foolish. Then from foolishness comes bitterness, from bitterness anger, from anger wrath, and from wrath rage. Then this rage, built up from so many evils, becomes a great and incurable sin.”
ὅταν γὰρ ταῦτα τὰ πνεύματα ἐν ἑνὶ ἀγγείῳ κατοικῇ, οὗ καὶ τὸ πνεῦμα τὸ ἅγιον κατοικεῖ, οὐ χωρεῖ τὸ ἄγγος ἐκεῖνο, ἀλλ’ ὑπερπλεονάζει.
For when these spirits dwell in one vessel, where also the Holy Spirit dwells, there is no room in that vessel, but it is overcrowded.
“For when these spirits live in one vessel where the Holy Spirit also lives, the vessel cannot hold them, but overflows.”
τὸ τρυφερὸν οὖν πνεῦμα, μὴ ἔχον συνήθειαν μετὰ πονηροῦ πνεύματος κατοικεῖν μηδὲ μετὰ σκληρότητος, ἀποχωρεῖ ἀπὸ τοῦ ἀνθρώπου τοῦ τοιούτου καὶ ζητεῖ κατοικεῖν μετὰ πραότητος καὶ ἡσυχίας.
Therefore the delicate spirit which is unaccustomed to dwell with an evil spirit, or with hardness, departs from such a man, and seeks to dwell with gentleness and quietness.
“So the delicate Spirit, not used to living with an evil spirit or with harshness, leaves such a person and seeks to live with gentleness and calm.”
εἶτα ὅταν ἀποστῇ ἀπὸ τοῦ ἀνθρώπου ἐκείνου, οὗ κατοικεῖ, γίνεται ὁ ἄνθρωπος ἐκεῖνος κενὸς ἀπὸ τοῦ πνεύματος τοῦ δικαίου, καὶ τὸ λοιπὸν πεπληρωμένος τοῖς πνεύμασι τοῖς πονηροῖς ἀκαταστατεῖ ἐν πάσῃ πράξει αὐτοῦ, περισπώμενος ὧδε κἀκεῖσε ἀπὸ τῶν πνευμάτων τῶν πονηρῶν, καὶ ὅλως ἀποτυφλοῦται ἀπὸ τῆς διανοίας τῆς ἀγαθῆς. οὕτως οὖν συμβαίνει πᾶσι τοῖς ὀξυχόλοις.
Then, when it departs from that man where it was dwelling, that man becomes empty of the righteous spirit, and for the future is filled with the evil spirits, and is disorderly in all his actions, being dragged here and there by the evil spirits, and is wholly blinded from goodness of thought. Thus, then, it happens with all who are ill tempered.
“Then, when he leaves the person in whom he lived, that person becomes empty of the righteous Spirit. From then on he is filled with evil spirits and is unstable in everything he does. He is pulled back and forth by the evil spirits and is completely blinded to good thinking. This is what happens to all who are quick-tempered.”
Translator’s note. Compare the picture in Matthew 12:43–45 of a person left empty and then filled with evil spirits.
ἀπέχου οὖν ἀπὸ τῆς ὀξυχολίας, τοῦ πονηροτάτου πνεύματος: ἔνδυσαι δὲ τὴν μακροθυμίαν καὶ ἀντίστα τῇ ὀξυχολίᾳ καὶ τῇ πικρίᾳ, καὶ ἔσῃ εὑρισκόμενος μετὰ τῆς σεμνότητος τῆς ἠγαπημένης ὑπὸ τοῦ κυρίου. βλέπε οὖν μήποτε παρενθυμηθῇς τὴν ἐντολὴν ταύτην: ἐὰν γὰρ ταύτης τῆς ἐντολῆς κυριεύσῃς, καὶ τὰς λοιπὰς ἐντολὰς δυνήσῃ φυλάξαι, ἅς σοι μέλλω ἐντέλλεσθαι. ἰσχυροῦ ἐν αὐταῖς καὶ ἐνδυναμοῦ, καὶ πάντες ἐνδυναμούσθωσαν, ὅσοι ἐὰν θέλωσιν ἐν αὐταῖς πορεύεσθαι.
Abstain then from ill temper, that most evil spirit, but put on long suffering and withstand ill temper, and be found with the holiness which is beloved of the Lord. See then that you forget not this commandment, for if you master this commandment you will also be able to keep the other commandments which I am going to give you. Be strong in them and strengthen yourself, and let all strengthen themselves who wish to walk in them.
“So keep away from quick temper, the most evil spirit. Put on patience, and stand against quick temper and bitterness, and you will be found with the reverence that is loved by the Lord. So be careful that you do not neglect this commandment. For if you master this commandment, you will also be able to keep the other commandments I am going to give you. Be strong in them and be strengthened, and let all be strengthened who want to walk in them.”
Mandate 6
Chapter 1
Ἐνετειλάμην σοι, φησίν, ἐν τῇ πρώτῃ ἐντολῇ, ἵνα φυλάξῃς τὴν πίστιν καὶ τὸν φόβον καὶ τὴν ἐγκράτειαν. Ναί, φημί, κύριε. Ἀλλὰ νῦν θέλω σοι, φησίν, δηλῶσαι καὶ τὰς δυνάμεις αὐτῶν, ἵνα νοήσῃς τίς αὐτῶν τίνα δύναμιν ἔχει καὶ ἐνέργειαν: διπλαῖ γάρ εἰσιν αἱ ἐνέργειαι αὐτῶν. κεῖνται οὖν ἐπὶ δικαίῳ καὶ ἀδίκῳ:
Expansion of the first MandateI commanded you, said he, in the first commandment to keep faith and fear and continence. Yes, sir, said I. But now I wish, said he, to explain also their qualities that you may understand what is the quality of each and its working, for their working is of two sorts. They relate, then, to the righteous and to the unrighteous:
“I commanded you,” he said, “in the first commandment to keep faith, fear, and self-control.” “Yes, sir,” I said. “But now,” he said, “I also want to show you their powers, so that you understand what power and working each one has. For their workings are of two kinds. They apply to what is righteous and to what is unrighteous:”
Translator’s note. This is the sixth Mandate. The first commandment (6.1) told Hermas to believe in God, fear him and practise self-control.
σὺ οὖν πίστευε τῷ δικαίῳ, τῷ δὲ ἀδίκῳ μὴ πιστεύσῃς: τὸ γὰρ δίκαιον ὀρθὴν ὁδὸν ἔχει, τὸ δὲ ἄδικον στρεβλήν. ἀλλὰ σὺ τῇ ὀρθῇ ὁδῷ πορεύου καὶ ὁμαλῇ, τὴν δὲ στρεβλὴν ἔασον.
do you therefore believe the righteous, but do not believe the unrighteous. For that which is righteous has a straight path, but that which is unrighteous a crooked path. But do you walk in the straight path, but leave the crooked path alone.
“So believe what is righteous, but do not believe what is unrighteous. For what is righteous has a straight way, but what is unrighteous has a crooked one. But you, walk on the straight and level way, and leave the crooked one alone.”
ἡ γὰρ στρεβλὴ ὁδὸς τρίβους οὐκ ἔχει, ἀλλ’ ἀνοδίας καὶ προσκόμματα πολλὰ καὶ τραχεῖά ἐστι καὶ ἀκανθώδης. βλαβερὰ οὖν ἐστι τοῖς ἐν αὐτῇ πορευομένοις.
For the crooked path has no road, but rough ground and many stumbling-blocks, and is steep and thorny. It is therefore harmful to those who walk in it.
“For the crooked way has no tracks, only pathless ground and many stumbling blocks, and it is rough and thorny. So it is harmful to those who walk on it.”
οἱ δὲ τῇ ὀρθῇ ὁδῷ πορευόμενοι ὁμαλῶς περιπατοῦσι καὶ ἀπροσκόπως: οὔτε γὰρ τραχεῖά ἐστιν οὔτε ἀκανθώδης. βλέπεις οὖν, ὅτι συμφορώτερόν ἐστι ταύτῃ τῇ ὁδῷ πορεύεσθαι.
But those who go in the straight path walk smoothly and without stumbling, for it is neither rough nor thorny. You see, then, that it is better to walk in this path.
“But those who walk the straight way walk smoothly and without stumbling. For it is neither rough nor thorny. You see, then, that it is more beneficial to walk this way.”
Ἀρέσκει μοι, φημί, κύριε, ταύτῃ τῇ ὁδῷ πορεύεσθαι. Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς κύριον, πορεύσεται ἐν αὐτῇ.
It pleases me, sir, said I, to walk in this path. You shall do so, said he, and whoever turns to the Lord with all his heart, shall walk in it.
“It pleases me, sir,” I said, “to walk this way.” “You will walk it,” he said, “and whoever turns to the Lord with his whole heart will walk in it.”
Scripture: Joel 2:12
Chapter 2
Ἄκουε νῦν, φησί, περὶ τῆς πίστεως. δύο εἰσὶν ἄγγελοι μετὰ τοῦ ἀνθρώπου, εἷς τῆς δικαιοσύνης καὶ εἷς τῆς πονηρίας.
FaithHear now, said he, concerning faith. There are two angels with man, one of righteousness and one of wickedness.
“Now listen,” he said, “about faith. There are two angels with a person, one of righteousness and one of wickedness.”
Translator’s note. Similar ideas appear in Jewish writings of the period, such as the Dead Sea Scrolls’ Community Rule, which speaks of two spirits of truth and falsehood. Barnabas 18 also sets angels of light and angels of Satan over the two ways. Scripture speaks of the struggle between flesh and Spirit (Galatians 5:17), but it does not teach that two angels dwell with each person.
Πῶς οὖν, φημί, κύριε, γνώσομαι τὰς αὐτῶν ἐνεργείας, ὅτι ἀμφότεροι ἄγγελοι μετ’ ἐμοῦ κατοικοῦσιν;
How then, sir, said I, shall I know their workings, because both angels dwell with me?
“How, then, sir,” I said, “will I know what they do, since both angels live with me?”
Ἄκουε, φησί, καὶ συνιεῖς αὐτάς. ὁ μὲν τῆς δικαιοσύνης ἄγγελος τρυφερός ἐστι καὶ αἰσχυντηρὸς καὶ πραῢς καὶ ἡσύχιος: ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, εὐθέως λαλεῖ μετὰ σοῦ περὶ δικαιοσύνης, περὶ ἁγνείας, περὶ σεμνότητος καὶ περὶ αὐταρκείας καὶ περὶ παντός ἔργου δικαίου καὶ περὶ πάσης ἀρετῆς ἐνδόξου. ταῦτα πάντα ὅταν εἰς τὴν καρδίαν σου ἀναβῇ , γίνωσκε, ὅτι ὁ ἄγγελος τῆς δικαιοσύνης μετὰ σοῦ ἐστί. ταῦτα οὖν ἐστι τὰ ἔργα τοῦ ἀγγέλου τῆς δικαιοσύνης. τούτῳ οὖν πίστευε καὶ τοῖς ἔργοις αὐτοῦ.
Listen, said he, and understand them. The angel of righteousness is delicate and modest and meek and gentle. When, then, he comes into your heart he at once speaks with you of righteousness, of purity, of reverence, of self-control, of every righteous deed, and of all glorious virtue. When all these things come into your heart, know that the angel of righteousness is with you. These things, then, are the deeds of the angel of righteousness. Therefore believe him and his works.
“Listen,” he said, “and you will understand them. The angel of righteousness is gentle, modest, mild, and quiet. When he comes up into your heart, he immediately speaks with you about righteousness, purity, reverence, contentment, every righteous deed, and every glorious virtue. When all these things come up into your heart, know that the angel of righteousness is with you. These are the works of the angel of righteousness. So believe him and his works.”
ὅρα οὖν καὶ τοῦ ἀγγέλου τῆς πονηρίας τὰ ἔργα. πρῶτον πάντων ὀξύχολός ἐστι καὶ πικρὸς καὶ ἄφρων, καὶ τὰ ἔργα αὐτοῦ πονηρά, καταστρέφοντα τοὺς δούλους τοῦ θεοῦ: ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, γνῶθι αὐτὸν ἀπὸ τῶν ἔργων αὐτοῦ.
Now see also the works of the angel of wickedness. First of all, he is ill tempered, and bitter, and foolish, and his deeds are evil, casting down the servants of God. Whenever therefore he comes into your heart, know him from his works.
“Now look at the works of the angel of wickedness. First of all, he is quick-tempered, bitter, and foolish, and his works are evil and bring ruin on God’s servants. So when he comes up into your heart, know him by his works.”
Πῶς, φημί, κύριε, νοήσω αὐτόν, οὐκ ἐπίσταμαι. Ἄκουε, φησίν. ὅταν ὀξυχολία σοί τις προσπέσῃ ἢ πικρία, γίνωσκε, ὅτι αὐτός ἐστιν ἐν σοί: εἶτα ἐπιθυμία πράξεων πολλῶν καὶ πολυτέλειαι ἐδεσμάτων πολλῶν καὶ μεθυσμάτων καὶ κραιπαλῶν πολλῶν καὶ ποικίλων τροφῶν καὶ οὐ δεόντων καὶ ἐπιθυμίαι γυναικῶν καὶ πλεονεξιῶν καὶ ὑπερηφανία πολλή τις καὶ ἀλαζονεία καὶ ὅσα τούτοις παραπλήσιά ἐστι καὶ ὅμοια: ταῦτα οὖν ὅταν ἐπὶ τὴν καρδίαν σου ἀναβῇ, γίνωσκε, ὅτι ὁ ἄγγελος τῆς πονηρίας ἐστὶν ἐν σοί.
I do not understand, sir, said I, how to perceive him. Listen, said he. When ill temper or bitterness come upon you, know that he is in you. Next the desire of many deeds and the luxury of much eating and drinking, and many feasts, and various and unnecessary foods, and the desire of women, and covetousness and haughtiness, and pride, and whatsoever things are akin and like to these,— when, therefore, these things come into your heart, know that the angel of wickedness is with you.
“Sir,” I said, “I don’t know how to recognize him.” “Listen,” he said. “When quick temper or bitterness comes upon you, know that he is in you. Next come the desire for many activities, and extravagance in much food and drink, in many drinking bouts, and in all kinds of foods that are not needed. Then come desires for women and for gain, much pride and boasting, and everything like these. When these come up into your heart, know that the angel of wickedness is in you.”
σὺ οὖν ἐπιγνοὺς τὰ ἔργα αὐτοῦ ἀπόστα ἀπ’ αὐτοῦ, μηδὲν αὐτῷ πίστευε, ὅτι τὰ ἔργα αὐτοῦ πονηρά εἰσι καὶ ἀσύμποφα τοῖς δούλοις τοῦ θεοῦ. ἔχεις οὖν ἀμφοτέρων τῶν ἀγγέλων τὰς ἐνεργείας: σύνιε αὐτὰς καὶ πίστευε τῷ ἀγγέλῳ τῆς δικαιοσύνης:
When, therefore, you know his deeds, keep from him, and do not trust him, because his deeds are evil and unprofitable for the servants of God. You have, therefore, the workings of both the angels. Understand them and believe the angel of righteousness,
“So when you recognize his works, keep away from him. Do not trust him at all, because his works are evil and harmful to God’s servants. So you have the workings of both angels. Understand them and believe the angel of righteousness,”
ἀπὸ δὲ τοῦ ἀγγέλου τῆς πονηρίας ἀπόστηθι, ὅτι ἡ διδαχὴ αὐτοῦ πονηρά ἐστι παντὶ ἔργῳ: ἐὰν γὰρ ᾖ τις πιστὸς ἀνὴρ καὶ ἡ ἐνθύμησις τοῦ ἀγγέλου τούτου ἀναβῇ ἐπὶ τὴν καρδίαν αὐτοῦ, δεῖ τὸν ἄνδρα ἐκεῖνον ἢ τὴν γυναῖκα ἐξαμαρτῆσαί τι.
but keep from the angel of wickedness because his teaching is evil in every act. For though a man be faithful, if the thought of that angel rise in his heart, it must be that that man or woman commit some sin.
“but stay away from the angel of wickedness, because his teaching is evil in every action. For if someone is a faithful person, and a thought from this angel comes up into his heart, that man or woman is bound to commit some sin.”
ἐὰν δὲ πάλιν πονηρότατός τις ᾖ ἀνὴρ ἢ γυνὴ καὶ ἀναβῇ ἐπὶ τὴν καρδίαν αὐτοῦ τὰ ἔργα τοῦ ἀγγέλου τῆς δικαιοσύνης, ἐξ ἀνάγκης δεῖ αὐτὸν ἀγαθόν τι ποιῆσαι.
But again, though a man or woman be very evil, if there rise in his heart the deeds of the angel of righteousness, it must needs be that he do some good act.
“But on the other hand, if someone is very wicked, man or woman, and the works of the angel of righteousness come up into his heart, he is bound to do something good.”
βλέπεις οὖν, φησίν, ὅτι καλόν ἐστι τῷ ἀγγέλῳ τῆς δικαιοσύνης ἀκολουθεῖν, τῷ δὲ ἀγγέλῳ τῆς πονηρίας ἀποτάξασθαι.
You see, therefore, said he, that it is good to follow the angel of righteousness, but to keep away from the angel of wickedness.
“You see, then,” he said, “that it is good to follow the angel of righteousness, and to renounce the angel of wickedness.”
τὰ μὲν περὶ τῆς πίστεως αὕτη ἡ ἐντολὴ δηλοῖ, ἵνα τοῖς ἔργοις τοῦ ἀγγέλου τῆς δικαιοσύνης πιστεύσῃς, καὶ ἐργασάμενος αὐτὰ ζήσῃ τῷ θεῷ. πίστευε δέ, ὅτι τὰ ἔργα τοῦ ἀγγέλου τῆς πονηρίας χαλεπά ἐστι: μὴ ἐργαζόμενος οὖν αὐτὰ ζήσῃ τῷ θεῷ.
This commandment makes plain the things of the faith, that you may believe the works of the angel of righteousness, and by doing them live to God. But believe that the works of the angel of wickedness are bad: by not doing them, therefore, you shall live to God.
“This commandment explains the things that concern faith, so that you may believe the works of the angel of righteousness, and by doing them live to God. And believe that the works of the angel of wickedness are harmful. So by not doing them you will live to God.”
Mandate 7
Chapter 1
Φοβήθητι, φησί, τὸν κύριον καὶ φύλασσε τὰς ἐντολὰς αὐτοῦ. φυλάσσων οὖν τὰς ἐντολὰς τοῦ θεοῦ ἔσῃ δυνατὸς ἐν πάσῃ πράξει, καὶ ἡ πρᾶξίς σου ἀσύγκριτος ἔσται. φοβούμενος γὰρ τὸν κύριον πάντα καλῶς ἐργάσῃ: οὗτος δέ ἐστιν ὁ φόβος, ὃν δεῖ σε φοβηθῆναι, καὶ σωθῆναι.
FearFear, said he, the Lord and keep his commandments. By keeping, therefore, the commandments of God you shall be strong in every act, and your conduct shall be beyond compare. For by fearing the Lord you shall do all things well, and this is the fear with which you must fear and be saved.
“Fear the Lord,” he said, “and keep his commandments. By keeping God’s commandments you will be strong in everything you do, and your conduct will be beyond compare. For by fearing the Lord you will do everything well. This is the fear you must have, and so be saved.”
Translator’s note. This is the seventh Mandate. Its opening words echo Ecclesiastes 12:13 (“Fear God and keep his commandments”). “Fear” here means reverence for God, as in Proverbs 1:7.
τὸν δὲ διάβολον μὴ φοβηθῇς: φοβούμενος γὰρ τὸν κύριον κατακυριεύσεις τοῦ διαβόλου, ὅτι δύναμις ἐν αὐτῷ οὐκ ἔστιν. ἐν ᾧ δὲ δύναμις οὐκ ἔστιν, οὐδὲ φόβος: ἐν ᾧ δὲ δύναμις ἡ ἔνδοξος, καὶ φόβος ἐν αὐτῷ. πᾶς γὰρ ὁ δύναμιν ἔχων φόβον ἔχει: ὁ δὲ μὴ ἔχων δύναμιν ὑπὸ πάντων καταφρονεῖται.
But the devil do not fear, for by fearing the Lord you have power over the devil because there is no might in him. But where there is no might, neither is there fear. But where there is glorious might, there is also fear. For everyone who has might gains fear. But he who has not might is despised by all.
“But do not fear the devil. For by fearing the Lord you will have mastery over the devil, since there is no power in him. And where there is no power, there is no fear either. But where there is glorious power, there is fear too. For everyone who has power inspires fear. But the one who has no power is despised by everyone.”
Translator’s note. Compare James 4:7: “Resist the devil, and he will flee from you.”
φοβήθητι δὲ τὰ ἔργα τοῦ διαβόλου, ὅτι πονηρά ἐστι. φοβούμενος οὖν τὸν κύριον οὐκ ἐργάσῃ αὐτά, ἀλλ’ ἀφέξῃ ἀπ’ αὐτῶν.
But fear the works of the devil, because they are evil. If therefore, you fear the Lord you shall not do them, but depart from them.
“But fear the devil’s works, because they are evil. So if you fear the Lord, you will not do them, but will keep away from them.”
δισσοὶ οὖν εἰσιν οἱ φόβοι: ἐὰν γὰρ θέλῃς τὸ πονηρὸν ἐργάσασθαι, φοβοῦ τὸν κύριον, καὶ οὐκ ἐργάσῃ αὐτό: ἐὰν δὲ θέλῃς πάλιν τὸ ἀγαθὸν ἐργάσασθαι, φοβοῦ τὸν κύριον, καὶ ἐργάσῃ αὐτό. ὥστε ὁ φόβος τοῦ κυρίου ἰσχυρός ἐστι καὶ μέγας καὶ ἔνδοξος. φοβήθητι οὖν τὸν κύριον, καὶ ζήσῃ αὐτῷ: καὶ ὅσοι ἂν φοβηθῶσιν αὐτὸν καὶ τηρήσωσι τὰς ἐντολὰς αὐτοῦ, ζήσονται τῷ θεῷ.
There are therefore two sorts of fear. For if you wish to do that which is evil, fear the Lord and you shall not do it. But, on the other hand, if you wish to do that which is good, fear the Lord, and you shall do it. So that the fear of the Lord is mighty and great and glorious. Therefore fear the Lord and you shall live in him. And whosoever shall fear him and keep his commandments, shall live to God.
“So there are two kinds of fear. If you want to do evil, fear the Lord, and you will not do it. And if you want to do good, fear the Lord, and you will do it. So the fear of the Lord is strong, great, and glorious. So fear the Lord, and you will live to him. And all who fear him and keep his commandments will live to God.”
Διατί, φημί, κύριε, εἶπας περὶ τῶν τηρούντων τὰς ἐντολὰς αὐτοῦ: Ζήσονται τῷ θεῷ; Ὅτι, φησίν, πᾶσα ἡ κτίσις φοβεῖται τὸν κύριον τὰς δὲ ἐντολὰς αὐτοῦ οὐ φυλάσσει. τῶν οὖν φοβουμένων αὐτὸν καὶ φυλασσόντων τὰς ἐντολὰς αὐτοῦ, ἐκείνων ἡ ζωή ἐστι παρὰ τῷ θεῷ: τῶν δὲ μὴ φυλασσόντων τὰς ἐντολὰς αὐτοῦ, οὐδὲ ζωὴ ἐν αὐτῷ.
Wherefore, sir, said I, did you say of those who keep his commandments, they shall live to God? Because, said he, the whole creation fears the Lord, but it does not keep his commandments. Those, therefore who fear him and observe his commandments,—it is they who have life with God. But as for those who do not observe his commandments, neither have they life in him.
“Why, sir,” I said, “did you say about those who keep his commandments, ‘They will live to God’?” “Because,” he said, “all creation fears the Lord, but does not keep his commandments. So those who fear him and keep his commandments have life with God. But those who do not keep his commandments have no life in him.”
Mandate 8
Chapter 1
Εἶπόν σοι, φησίν, ὅτι τὰ κτίσματα τοῦ θεοῦ διπλᾶ ἐστι: καὶ γὰρ ἡ ἐγκράτεια διπλῆ ἐστιν. ἐπί τινων γὰρ δεῖ ἐγκρατεύεσθαι, ἐπί τινων δὲ οὐ δεῖ:
TemperanceI told you, said he, that the creatures of God are two-fold, and temperance is also two-fold. For from some things we must refrain and from some things not.
“I told you,” he said, “that God’s creations are of two kinds. And self-control is also of two kinds. For there are some things you must restrain yourself from, and some things you must not.”
Translator’s note. This is the eighth Mandate.
Γνώρισόν μοι, φημί, κύριε, ἐπὶ τίνων δεῖ ἐγκρατεύεσθαι, ἐπὶ τίνων δὲ οὐ δεῖ. Ἄκουε, φησί. τὸ πονηρὸν ἐγκρατεύου καὶ μὴ ποίει αὐτό: τὸ δὲ ἀγαθὸν μὴ ἐγκρατεύου, ἀλλὰ ποίει αὐτὸ. ἐὰν γὰρ ἐγκρατεύσῃ τὸ ἀγαθὸν μὴ ποιεῖν, ἁμαρτίαν μεγάλην ἐργάζῃ: ἐὰν δὲ ἐγκρατεύσῃ τὸ πονηρὸν μὴ ποιεῖν, δικαιοσύνην μεγάλην ἐργάζῃ. ἐγκράτευσαι οὖν ἀπὸ πονηρίας πάσης ἐργαζόμενος τὸ ἀγαθόν.
Let me know, sir, said I, from what we must refrain and from what not. Listen, said he. Refrain from evil, and do not do it, but do not refrain from good, but do it. For if you refrain from doing good, you do great sin; but if you refrain from doing evil, you do great righteousness. Refrain therefore from all evil, and do good.
“Show me, sir,” I said, “what we must restrain ourselves from and what we must not.” “Listen,” he said. “Restrain yourself from what is evil, and do not do it. But do not restrain yourself from what is good; do it. For if you hold back from doing good, you commit a great sin. But if you hold back from doing evil, you do great righteousness. So hold back from all evil, and do good.”
Ποταπαί, φημί, κύριε, εἰσὶν αἱ πονηρίαι, ἀφ̓ ὧν ἡμᾶς δεῖ ἐγκρατεύεσθαι; Ἄκουε, φησίν: ἀπὸ μοιχείας καὶ πορνείας, ἀπὸ μεθύσματος ἀνομίας, ἀπὸ τρυφῆς πονηρᾶς, ἀπὸ ἐδεσμάτων πολλῶν καὶ πολυτελείας πλούτου καὶ καυχήσεως καὶ ὑψηλοφροσύνης καὶ ὑπερηφανίας καὶ ἀπὸ ψεύσματος καὶ καταλαλιᾶς καὶ ὑποκρίσεως, μνησικακίας καὶ πάσης βλασφημίας.
What, sir, said I, are the wickednesses from which we must refrain? Listen, said he. From adultery and fornication, from the lawlessness of drunkenness, from evil luxury, from much eating, and extravagance of wealth, and boastfulness and haughtiness and pride, and from lying and evil speaking and hypocrisy, malice and all blasphemy.
“What, sir,” I said, “are the evils we must hold back from?” “Listen,” he said. “From adultery and sexual immorality, from lawless drunkenness, from wicked luxury, from overindulgence in food, from lavish spending of wealth, from boasting, arrogance, and pride, and from lying, slander, hypocrisy, holding grudges, and all blasphemy.”
ταῦτα τὰ ἔργα πάντων πονηρότατά εἰσιν ἐν τῇ ζωῇ τῶν ἀνθρώπων. ἀπὸ τούτων οὖν τῶν ἔργων δεῖ ἐγκρατεύεσθαι τὸν δοῦλον τοῦ θεοῦ: ὁ γὰρ μὴ ἐγκρατευόμενος ἀπὸ τούτων οὐ δύναται ζῆσαι τῷ θεῷ. ἄκουε οὖν καὶ τὰ ἀκόλουθα τούτων,
These deeds are the wickedest of all in the life of men. The servant of God must therefore refrain from these deeds. For he who does not refrain from these cannot live to God. Hear therefore what follows on these things.
“These are the most evil deeds in human life. So God’s servant must hold back from these deeds. For whoever does not hold back from these cannot live to God. So hear also the things that come next after these.”
Ἔτι γάρ, φημί, κύριε, πονηρὰ ἔργα ἐστί; Καί γε πολλά, φησίν, ἔστιν, ἀφ̓ ὧν δεῖ τὸν δοῦλον τοῦ θεοῦ ἐγκρατεύεσθαι: κλέμμα, ψεῦδος, ἀποστέρησις, ψευδομαρτυρία, πλεονεξία, ἐπιθυμία πονηρά, ἀπάτη, κενοδοξία, ἀλαζονεία καὶ ὅσα τούτοις ὅμοιά εἰσιν.
But, sir, said I, are there still other evil deeds? Yes, said he, there are many from which the servant of God must refrain. Theft, lying, robbery, false witness, coveteousness, evil desire, deceit, vain-glory, pride, and whatever is like to these.
“Sir,” I said, “are there still other evil deeds?” “Yes, many,” he said, “from which God’s servant must hold back: theft, lying, fraud, false witness, greed, evil desire, deceit, vanity, boasting, and everything like these.”
οὐ δοκεῖ σοι ταῦτα πονηρὰ εἶναι; καὶ λίαν πονηρά, φημί, τοῖς δούλοις τοῦ θεοῦ. τούτων πάντων δεῖ ἐγκρατεύεσθαι τὸν δουλεύοντα τῷ θεῷ. ἐγκράτευσαι οὖν ἀπὸ πάντων τούτων, ἵνα ζήσῃ τῷ θεῷ καὶ ἐγγραφήσῃ μετὰ τῶν ἐγκρατευομένων αὐτά. ὧν μὲν οὖν δεῖ σε ἐγκρατεύεσθαι, ταῦτά ἐστιν.
Do you not think that these are wicked? Yes, very wicked, said I, for the servants of God. From all these he who is serving God must refrain. Refrain, therefore from all these, that you may live to God and be enrolled with those who refrain from them. These then are the things from which you must refrain.
“Do you not think these are evil?” “Very evil,” I said, “for God’s servants.” “The one who serves God must hold back from all these. So hold back from all these, so that you may live to God and be enrolled among those who hold back from them. So these are the things you must hold back from.”
ἃ δὲ δεῖ σε μὴ ἐγκρατεύεσθαι, φησίν, ἀλλὰ ποιεῖν, ἄκουε. τὸ ἀγαθὸν μὴ ἐγκρατεύου, ἀλλὰ ποίει αὐτό.
But now hear the things from which you must not refrain but do them, said he. Do not refrain from that which is good, but do it.
“Now hear what you must not hold back from but do,” he said. “Do not hold back from what is good, but do it.”
Καὶ τῶν ἀγαθῶν μοι, φημί, κύριε, δήλωσον τὴν δύναμιν, ἵνα πορευθῶ ἐν αὐτοῖς καὶ δουλεύσω αὐτοῖς, ἵνα ἐργασάμενος αὐτὰ δυνηθῶ σωθῆναι. Ἄκουε, φησί, καὶ τῶν ἀγαθῶν τὰ ἔργα, ἅ σε δεῖ ἐργάζεσθαι καὶ μὴ ἐγκρατεύεσθαι.
And explain to me, sir, said I, the power of the things which are good, that I may walk in them and serve them, that by doing them I may be saved. Listen, then, said he, to the deeds of goodness, which you must do and not refrain from them.
“Explain to me too, sir,” I said, “the power of the good things, so that I may walk in them and serve them, and so that by doing them I may be saved.” “Listen also,” he said, “to the good works that you must do and not hold back from.”
πρῶτον πάντων πίστις, φόβος κυρίου, ἀγάπη, ὁμόνοια, ῥήματα δικαιοσύνης, ἀλήθεια, ὑπομονή: τούτων ἀγαθώτερον οὐδέν ἐστιν ἐν τῇ ζωῇ τῶν ἀνθρώπων. ταῦτα ἐάν τις φυλάσσῃ καὶ μὴ ἐγκρατεύηται ἀπ’ αὐτῶν, μακάριος γίνεται ἐν τῇ ζωῇ αὐτοῦ.
First of all, faith, fear of God, love and harmony, words of righteousness, truth, patience; than these there is nothing better in the life of man. If any man keep these things and do not refrain from them, he becomes blessed in his life.
“First of all: faith, the fear of the Lord, love, harmony, words of righteousness, truth, and patience. Nothing is better than these in the life of people. If someone keeps these things and does not hold back from them, he becomes blessed in his life.”
εἶτα τούτων τὰ ἀκόλουθα ἄκουσον: χήραις ὑπηρετεῖν, ὀρφανοὺς καὶ ὑστερουμένους ἐπισκέπτεσθαι, ἐξ ἀναγκῶν λυτροῦσθαι τοὺς δούλους τοῦ θεοῦ, φιλόξενον εἶναι ʽἐν γὰρ τῇ φιλοξενίᾳ εὑρίσκεται ἀγαθοποίησίς ποτἐ, μηδενὶ ἀντιτάσσεσθαι, ἡσύχιον εἶναι, ἐνδεέστερον γίνεσθαι πάντων ἀνθρώπων, πρεσβύτας σέβεσθαι, δικαιοσύνην ἀσκεῖν, ἀδελφότητα συντηρεῖν, ὕβριν ὑποφέρειν, μακρόθυμον εἶναι, μνησικακίαν μὴ ἔχειν, κάμνοντας τῇ φυχῇ παρακαλεῖν, ἐσκανδαλισμένους ἀπὸ τῆς πίστεως μὴ ἀποβάλλεσθαι, ἀλλ’ ἐπιστρέφειν καὶ εὐθύμους ποιεῖν, ἁμαρτάνοντας νουθετεῖν, χρεώστας μὴ θλίβειν καὶ ἐνδεεῖς, καὶ εἴ τινα τούτοις ὅμοιά ἐστι.
⚑ Possible scanning error in the digital Greek (ʽἐν). Check it against the printed edition.
Next hear the things which follow: To minister to widows, to look after orphans and the destitute, to redeem from distress the servants of God, to be hospitable, for in hospitality may be found the practice of good, to resist none, to be gentle, to be poorer than all men, to reverence the aged, to practise justice, to preserve brotherhood, to submit to insult, to be brave, to bear no malice, to comfort those who are oppressed in spirit, not to cast aside those who are offended in the faith, but to convert them and give them courage, to reprove sinners, not to oppress poor debtors, and whatever is like to these things.
“Then hear what follows: to serve widows; to look after orphans and those in need; to ransom God’s servants from their distress; to be hospitable, for doing good is found in hospitality; to oppose no one; to be calm; to become poorer than all people; to respect the elderly; to practice justice; to preserve brotherhood; to bear insult; to be patient; to hold no grudge; to encourage those who are weary in soul; not to cast off those who have stumbled in the faith, but to bring them back and cheer them; to warn those who sin; not to oppress debtors and the needy; and anything like these.”
Translator’s note. Caring for widows and orphans echoes James 1:27, and the call to hospitality echoes Hebrews 13:2. Ransoming fellow Christians from captivity or slavery is also mentioned in other early Christian writings (for example, 1 Clement 55:2).
δοκεῖ σοι, φησί, ταῦτα ἀγαθὰ εἶναι; Τί γάρ, φημί, κύριε, τούτων ἀγαθώτερον; Πορεύου οὖν, φησίν, ἐν αὐτοῖς καὶ μὴ ἐγκρατεύου ἀπ’ αὐτῶν, καὶ ζήσῃ τῷ θεῷ:
Do you not think, said he, that these things are good? Yes, sir, said I, for what is better than these things? Walk then, said he, in them, and do not refrain from them, and you shall live to God.
“Do you think these are good?” he said. “What, sir,” I said, “is better than these?” “Then walk in them,” he said, “and do not hold back from them, and you will live to God.”
φύλασσε οὖν τὴν ἐντολὴν ταύτην: ἐὰν τὸ ἀγαθὸν ποιῇς καὶ μὴ ἐγκρατεύσῃ ἀπ’ αὐτοῦ, ζήσῃ τῷ θεῷ, καὶ πάντες ζήσονται τῷ θεῷ οἱ οὕτω ποιοῦντες. καὶ πάλιν ἐὰν τὸ πονηρὸν μὴ ποιῇς καὶ ἐγκρατεύσῃ ἀπ’ αὐτοῦ, ζήσῃ τῷ θεῷ, καὶ πάντες ζήσονται τῷ θεῷ, ὅσοι ἐὰν ταύτας τὰς ἐντολὰς φυλάξωσι καὶ πορευθῶσιν ἐν αὐταῖς.
Keep therefore this commandment. If you do good, and do not refrain from it, you shall live to God, and all who act so shall live to God. And again, if you do not do that which is wicked, and refrain from it, you shall live to God, and all shall live to God who keep these commandments and walk in them.
“So keep this commandment. If you do good and do not hold back from it, you will live to God, and all who do so will live to God. And again, if you do not do evil and hold back from it, you will live to God, and all will live to God who keep these commandments and walk in them.”
Mandate 9
Chapter 1
Λέγει μοι: Ἆρον ἀπὸ σεαυτοῦ τὴν διψυχίαν καὶ μὲν ὅλως διψυχήσῃς αἰτήσασθαί τι παρὰ τοῦ θεοῦ, λέγων ἐν σεαυτῷ ὅτι πῶς δύναμαι αἰτήσασθαι παρὰ τοῦ κυρίου καὶ λαβεῖν, ἡμαρτηκὼς τοσαῦτα εἰς αὐτόν;
Against double-mindednessAnd he said to me: Remove from yourself double-mindedness, and be not at all double-minded about asking anything from God, saying in yourself. How can I ask anything from the Lord and receive it after having sinned so greatly against him?
He said to me, “Take double-mindedness away from yourself, and do not be at all double-minded about asking God for anything, saying to yourself, ‘How can I ask the Lord and receive, having sinned so much against him?’”
Translator’s note. This is the ninth Mandate, on prayer and doubt. Compare James 1:5–8, where “double-minded” (dipsychos) is the adjective related to Hermas’s “double-mindedness” (dipsychia).
μὴ διαλογίζου ταῦτα, ἀλλ’ ἐξ ὅλης τῆς καρδίας σου ἐπίστρεψον ἐπὶ τὸν κύριον καὶ αἰτοῦ παῤ αὐτοῦ ἀδιστάκτως, καὶ γνώσῃ τὴν πολλὴν εὐσπλαγχνίαν αὐτοῦ, ὅτι οὐ μή σε ἐγκαταλίπῃ, ἀλλὰ τὸ αἴτημα τῆς ψυχῆς σου πληροφορήσει.
Do not have these thoughts but turn to the Lord with all your heart, and ask from him without doubting, and you shall know his great mercifulness, that he will not desert you, but will fulfil the petition of your soul.
“Do not think these things. Turn to the Lord with your whole heart and ask him without doubting, and you will know his great compassion, that he will not abandon you but will fulfill the request of your soul.”
οὐκ ἔστι γὰρ ὁ θεὸς ὡς οἱ ἄνθρωποι μνησικακοῦντες, ἀλλ’ αὐτὸς ἀμνησίκακός ἐστι καὶ σπλαγχνίζεται ἐπὶ τὴν ποίησιν αὐτοῦ.
For God is not as men who bear malice, but is himself without malice, and has mercy on that which he made.
“For God is not like people who hold grudges. He holds no grudge and has compassion on what he has made.”
σὺ οὖν καθάρισόν σου τὴν καρδίαν ἀπὸ πάντων τῶν ματαιωμάτων τοῦ αἰῶνος τούτου καὶ τῶν προειρημένων σοι ῥημάτων καὶ αἰτοῦ παρὰ τοῦ κυρίου, καὶ ἀπολήψῃ πάντα καὶ ἀπὸ πάντων τῶν αἰτημάτων σου ἀνυστέρητος ἔσῃ, ἐὰν ἀδιστάκτως αἰτήσῃς παρὰ τοῦ κυρίου.
Therefore purify your heart from all the vanities of this world, and from the words which were spoken to you beforehand, and ask from the Lord, and you shall receive all things, and shall not fail to obtain any of your petitions, if you ask from the Lord without doubting.
“So cleanse your heart of all the emptiness of this age and of the words just mentioned. Then ask the Lord, and you will receive everything. You will not lack any of your requests, if you ask the Lord without doubting.”
ἐὰν δὲ διστάσῃς ἐν τῇ καρδίᾳ σου, οὐδὲν οὐ μὴ λήψῃ τῶν αἰτημάτων σου. οἱ γὰρ διστάζοντες εἰς τὸν θεόν, οὗτοί εἰσιν οἱ δίψυχοι καὶ οὐδὲν ὅλως ἐπιτυγχάνουσι τῶν αἰτημάτων αὐτῶν.
But if you doubt in your heart, you shall receive none of your petitions. For those who have doubts towards God, these are the double-minded, and they shall not in any wise obtain any of their petitions.
“But if you doubt in your heart, you will receive none of your requests. For those who doubt toward God are the double-minded, and they get none of what they ask for.”
οἱ δὲ ὁλοτελεῖς ὄντες ἐν τῇ πίστει πάντα αἰτοῦνται πεποιθότες ἐπὶ τὸν κύριον καὶ λαμβάνουσιν, ὅτι ἀδιστάκτως αἰτοῦνται, μηδὲν διψυχοῦντες. πᾶς γὰρ δίψυχος ἀνήρ, ἐὰν μὴ μετανοήσῃ, δυσκόλως σωθήσεται.
But they who are perfect, in faith ask for all things, trusting in the Lord, and they receive them, because they ask without doubting, and are double-minded in nothing. For every double-minded man, unless he repent, shall with difficulty be saved.
“But those who are complete in faith ask for everything, trusting in the Lord, and they receive, because they ask without doubting and are not double-minded in anything. For every double-minded person, unless he repents, will be saved with difficulty.”
καθάρισον οὖν τὴν καρδίαν σου ἀπὸ τῆς διψυχίας, ἔνδυσαι δὲ τὴν πίστιν, ὅτι ἰσχυρά ἐστι, καὶ πίστευε τῷ θεῷ, ὅτι πάντα τὰ αἰτήματά σου ἃ αἰτεῖς λήψῃ, καὶ ἐὰν αἰτησάμενός ποτε παρὰ τοῦ κυρίου αἴτημά τι βραδύτερον λαμβάνῃς, μὴ διψυχήσῃς, ὅτι ταχὺ οὐκ ἔλαβες τὸ αἴτημα τῆς ψυχῆς σου: πάντως γὰρ διὰ πειρασμόν τινα ἢ παράπτωμά τι, ὃ σὺ ἀγνοεῖς, βραδύτερον λαμβάνεις τὸ αἴτημά σου.
Therefore purify your heart from double-mindedness, but put on faith, because it is mighty, and believe God, that you shall obtain all your requests which you make. And if ever you make any petition from the Lord, and receive it but slowly, do not be double-minded because you have not received the request of your soul speedily, for in every case it is because of some temptation or some transgression, of which you are ignorant, that you receive your request slowly.
“So cleanse your heart of double-mindedness and put on faith, for it is strong. Believe God that you will receive all the requests you make. And if you ever ask the Lord for something and receive it rather slowly, do not be double-minded because you did not receive the request of your soul quickly. For it is certainly because of some temptation or some wrongdoing you do not know about that you are receiving your request more slowly.”
σὺ οὖν μὴ διαλίπῃς αἰτούμενος τὸ αἴτημα τῆς ψυχῆς σου, καὶ λήψῃ αὐτό: ἐὰν δὲ ἐκκακήσῃς καὶ διψυχήσῃς αἰτούμενος, σεαυτὸν αἰτιῶ καὶ μὴ τὸν διδόντα σοι.
Do not therefore cease from making the request of your soul, and you shall receive it. But if you grow weary, and are double-minded in your request, blame yourself and not him who gives to you.
“So do not stop asking for the request of your soul, and you will receive it. But if you give up and are double-minded in asking, blame yourself and not the one who gives to you.”
βλέπε τὴν διψυχίαν ταύτην: πονηρὰ γάρ ἔστι καὶ ἀσύνετος καὶ πολλοὺς ἐκριζοῖ ἀπὸ τῆς πίστεως καί γε λίαν πιστοὺς καὶ ἰσχυρούς. καὶ γὰρ αὕτη ἡ διψυχία θυγάτηρ ἐστὶ τοῦ διαβόλου καὶ λίαν πονηρεύεται εἰς τοὺς δούλους τοῦ θεοῦ.
Consider this double-mindedness; for it is wicked and foolish, and uproots many from the faith, yes, even those who are very faithful and strong. For this double-mindedness is the daughter of the devil, and commits much wickedness against the servants of God.
“Watch out for this double-mindedness. For it is evil and senseless, and it uproots many from the faith, even very faithful and strong people. For this double-mindedness is the devil’s daughter and does great evil to God’s servants.”
καταφρόνησον οὖν τῆς διψυχίας καὶ κατακυρίευσον αὐτῆς ἐν παντὶ πράγματι, ἐνδυσάμενος τὴν πίστιν τὴν ἰσχυρὰν καὶ δυνατήν: ἡ γὰρ πίστις πάντα ἐπαγγέλλεται, πάντα τελειοῖ, ἡ δὲ διψυχία μὴ καταπιστεύουσα ἑαυτῇ πάντων ἀποτυγχάνει τῶν ἔργων αὐτῇς ὧν πράσσει.
Despise therefore double-mindedness, and master it in every act, putting on the faith which is strong and powerful. For faith promises all things, perfects all things. But the double-mindedness which has no full faith in itself fails in all deeds which it undertakes.
“So despise double-mindedness and rule over it in everything, putting on strong and powerful faith. For faith promises everything and completes everything, but double-mindedness, which does not trust itself, fails in all the works it undertakes.”
βλέπεις οὖν, φησίν, ὅτι ἡ πίστις ἄνωθέν ἐστι παρὰ τοῦ κυρίου καὶ ἔχει δύναμιν μεγάλην: ἡ δὲ διψυχία ἐπίγειον πνεῦμά ἐστι παρὰ τοῦ διαβόλου, δύναμιν μὴ ἔχουσα.
You see, then, said he, that faith is from above, from the Lord, and has great power; but double-mindedness is an earthly spirit, from the devil, and has no power.
“You see, then,” he said, “that faith is from above, from the Lord, and has great power. But double-mindedness is an earthly spirit, from the devil, and has no power.”
Translator’s note. Compare James 3:15–17, which contrasts wisdom “from above” with wisdom that is “earthly” and “demonic.”
σὺ οὖν δούλευε τῇ ἐχούσῃ δύναμιν τῇ πίστει καὶ ἀπὸ τῆς διψυχίας ἀπόσχου τῆς μὴ ἐχούσης δύναμιν, καὶ ζήσῃ τῷ θεῷ, καὶ πάντες ζήσονται τῷ θεῷ οἱ ταῦτα φρονοῦντες.
Do you, therefore, serve the faith which has power, and refrain from the double-mindedness which has no power, and you shall live to God, and all who have this mind shall live to God.
“So serve faith, which has power, and keep away from double-mindedness, which has no power, and you will live to God. And all who think this way will live to God.”
Mandate 10
Chapter 1
Ἆρον ἀπὸ σεαυτοῦ, φησί, τὴν λύπην: καὶ γὰρ αὕτη ἀδελφή ἐστι τῆς διψυχίας καὶ τῆς ὀξυχολίας.
GriefPut away, said he, grief from yourself, for this also is a sister of double-mindedness and bitterness.
“Take grief away from yourself,” he said, “for it is also a sister of double-mindedness and quick temper.”
Translator’s note. This is the tenth Mandate. The word for “grief” (lypē) means sadness or sorrow. Hermas goes on to say that grief harms the Holy Spirit, yet it can also lead to repentance. Compare Paul’s distinction between godly and worldly grief in 2 Corinthians 7:10.
Πῶς, φημί, κύριε, ἀδελφή ἐστι τούτων; ἄλλο γάρ μοι δοκεῖ εἶναι ὀξυχολία καὶ ἄλλο διψυχία καὶ ἄλλο λύπη. Ἀσύνετος εἶ ἄνθρωπε, φησί, καὶ οὐ νοεῖς, ὅτι ἡ λύπη πάντων τῶν πνευμάτων πονηροτέρα ἐστὶ καὶ δεινοτάτη τοῖς δούλοις τοῦ θεοῦ καὶ παρὰ πάντα τὰ πνεύματα καταφθείρει τὸν ἄνθρωπον καὶ ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει;
How, sir, I said, is she their sister, for it seems to me that bitterness is one thing and double-mindedness is another, and grief another? You are foolish, O man, he said, and do not understand that grief is more evil than all the spirits, and is most terrible to the servants of God, and corrupts man beyond all the spirits, and wears out the Holy Spirit—and again saves us.
“How, sir,” I said, “is she their sister? It seems to me that quick temper is one thing, double-mindedness another, and grief another.” “You are senseless, man,” he said, “and do not understand that grief is more evil than all the spirits and most terrible for God’s servants. It ruins a person more than any other spirit does. It wears out the Holy Spirit, and yet it also saves.”
Ἐγώ, φημί, κύριε, ἀσύνετός εἰμι καὶ οὐ συνίω τὰς παραβολὰς ταύτας. πῶς γὰρ δύναται ἐκτρίβειν καὶ πάλιν σώζειν, οὐ νοῶ.
Yes, sir, said I, I am a foolish man, and do not understand these parables, for how it can wear out and again save, I do not understand.
“Sir,” I said, “I am senseless and do not understand these parables. I do not see how it can wear out the Spirit and also save.”
Ἄκουε, φησίν: οἱ μηδέποτε ἐρευνήσαντες περὶ τῆς ἀληθείας μηδὲ ἐπιζητήσαντες περὶ τῆς θεότητος, πιστεύσαντες δὲ μόνον, ἐμπεφυρμένοι δὲ πραγματείαις καὶ πλούτῳ καὶ φιλίαις ἐθνικαῖς καὶ ἄλλαις πολλαῖς πραγματείαις τοῦ αἰῶνος τούτου: ὅσοι οὖν τούτοις πρόσκεινται, οὐ νοοῦσι τὰς παραβολὰς τῆς θεότητος: ἐπισκοτοῦνται γὰρ ὑπὸ τούτων τῶν πράξεων καὶ καταφθείρονται καὶ γίνονται κεχερσωμένοι.
Listen, he said, those who have never inquired concerning the truth, nor made search concerning the Godhead, but only have faith, and are mixed up with business and riches, and heathen friendships, and many other occupations of this world,—such as are intent on these, do not understand the parables of the Godhead; for they are darkened by these deeds, and are corrupted and become sterile.
“Listen,” he said. “Some have never inquired into the truth or sought to know about God. They have only believed, and they are mixed up with business and wealth and friendships with unbelievers and many other affairs of this age. All who are attached to these things do not understand the parables about God. For they are darkened by these activities, and they become corrupted and turn into wasteland.”
καθὼς οἱ ἀμπελῶνες οἱ καλοί, ὅταν ἀμελείας τύχωσι, χερσοῦνται ἀπὸ τῶν ἀκανθῶν καὶ βοτανῶν ποικίλων, οὕτως οἱ ἄνθρωποι οἱ πιστεύσαντες καὶ εἰς ταύτας τὰς πράξεις τὰς πολλὰς ἐμπίπτοντες τὰς προειρημένας, ἀποπλανῶνται ἀπὸ τῆς διανοίας αὐτῶν, καὶ οὐδὲν ὅλως νοοῦσι περὶ δικαιοσύνης, ἀλλὰ καὶ ὅταν ἀκούσωσι περὶ θεότητος καὶ ἀληθείας, ὁ νοῦς αὐτῶν περὶ τὴν πρᾶξιν αὐτῶν καταγίνεται, καὶ οὐδὲν ὅλως νοοῦσιν.
Just as good vineyards when they meet with neglect, are made barren by the thorns and various weeds, so men, who have believed, and fall into these many occupations, which have been mentioned above, are deceived in their understanding, and understand nothing completely about righteousness. But even when they listen concerning the Godhead and truth their mind is taken up with their business, and they understand nothing properly.
“Just as good vineyards, when they are neglected, turn to wasteland, choked by thorns and various weeds, so people who have believed, and fall into these many activities mentioned above, wander away from their understanding. They understand nothing at all about righteousness. Even when they hear about God and the truth, their mind is occupied with their business, and they understand nothing at all.”
οἱ δὲ φόβον ἔχοντες θεοῦ καὶ ἐρευνῶντες περὶ θεότητος καὶ ἀληθείας καὶ τὴν καρδίαν ἔχοντες πρὸς τὸν κύριον, πάντα τὰ λεγόμενα αὐτοῖς τάχιον νοοῦσι καὶ συνίουσιν, ὅτι ἔχουσι τὸν φόβον τοῦ κυρίου ἐν ἑαυτοῖς: ὅπου γὰρ ὁ κύριος κατοικεῖ, ἐκεῖ καὶ σύνεσις πολλή. κολλήθητι οὖν τῷ κυρίῳ, καὶ πάντα συνήσεις καὶ νοήσεις.
But they who have the fear of God, and inquire concerning the Godhead and truth, and have their heart towards the Lord, perceive quickly and understand all that is said to them, because they have the fear of the Lord in themselves; for where the Lord dwells, there also is great understanding. Cleave therefore to the Lord, and you shall understand and perceive all things.
“But some have the fear of God, inquire about God and the truth, and have their heart turned to the Lord. They understand and grasp everything said to them more quickly, because they have the fear of the Lord in themselves. For where the Lord lives, there is also great understanding. So hold fast to the Lord, and you will understand and grasp everything.”
Scripture: Psalm 112
Chapter 2
Ἄκουε οὖν, φησίν, ἀνόητε, πῶς ἡ λύπη ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει:
Grief and the Holy SpiritHear, now, said he, foolish man, how grief wears out the Holy Spirit, and again brings salvation.
“Now listen, you senseless man,” he said, “to how grief wears out the Holy Spirit and also saves.”
ὅταν ὁ δίψυχος ἐπιβάληται πρᾶξίν τινα καὶ ταύτης ἀποτύχῃ διὰ τὴν διψυχίαν αὐτοῦ, ἡ λύπη αὕτη εἰσπορεύεται εἰς τὸν ἄνθρωπον καὶ λυπεῖ τὸ πνεῦμα τὸ ἅγιον καὶ ἐκτρίβει αὐτό.
When the double-minded undertakes any work, and fails in it because of his double-mindedness, this grief enters into the man, and grieves the Holy Spirit and wears it out.
“When the double-minded person sets out on some action and fails at it because of his double-mindedness, this grief comes into the person. It grieves the Holy Spirit and wears the Spirit out.”
εἶτα πάλιν ἡ ὀξυχολία ὅταν κολληθῇ τῷ ἀνθρώπῳ περὶ πράγματός τινος, καὶ λίαν πικρανθῇ, πάλιν ἡ λύπη εἰσπορεύεται εἰς τὴν καρδίαν τοῦ ἀνθρώπου τοῦ ὀξυχολήσαντος, καὶ λυπεῖται ἐπὶ τῇ πράξει αὐτοῦ ᾗ ἔπραξε καὶ μετανοεῖ, ὅτι πονηρὸν εἰργάσατο.
Then again, when for any matter ill temper cleave to a man, and he become exceedingly bitter, again grief enters into the heart of the ill tempered man, and he is grieved at the act which he did, and repents because he did wickedly.
“Then again, when quick temper attaches itself to a person over some matter and he becomes very bitter, grief again comes into the heart of the quick-tempered person. He is sorry for the thing he did, and repents, because he did something evil.”
αὕτη οὖν ἡ λύπη δοκεῖ σωτηρίαν ἔχειν, ὅτι τὸ πονηρὸν πράξας μετενόησεν. ἀμφότεραι οὖν αἱ πράξεις λυποῦσι τὸ πνεῦμα: ἡ μὲν διψυχία, ὅτι οὐκ ἐπέτυχε τῆς πράξεως αὐτῆς, ἡ δὲ ὀξυχολία λυπεῖ τὸ πνεῦμα, ὅτι ἔπραξε τὸ πονηρόν. ἀμφότερα οὖν λυπηρά ἐστι τῷ πνεύματι τῷ ἁγίῳ, ἡ διψυχία καὶ ἡ ὀξυχολία.
Therefore this grief seems to bring salvation, because he repented of having done wickedly. Therefore both deeds grieve the Spirit; double-mindedness, because he did not obtain his purpose, and ill temper grieves the Spirit, because he acted wickedly. Both, therefore, are grievous to the Holy Spirit, double-mindedness and ill temper.
“So this grief seems to bring salvation, because after doing evil he repented. Still, both actions grieve the Spirit. Double-mindedness grieves the Spirit because the person did not succeed in what he set out to do. Quick temper grieves the Spirit because the person did evil. So both are painful to the Holy Spirit, double-mindedness and quick temper.”
Translator’s note. The phrase “grieve the Holy Spirit” echoes Ephesians 4:30.
Scripture: Ephesians 4:30
ἆρον οὖν ἀπὸ σεαυτοῦ τὴν λύπην καὶ μὴ θλῖβε τὸ πνεῦμα τὸ ἅγιον τὸ ἐν σοὶ κατοικοῦν, μήποτε ἐντεύξηται τῷ θεῷ καὶ ἀποστῇ ἀπὸ σοῦ.
Put therefore away from yourself grief, and do not oppress the Holy Spirit which dwells in you, lest it beseech God, and it depart from you.
“So take grief away from yourself, and do not afflict the Holy Spirit who lives in you, in case he pleads with God and leaves you.”
τὸ γὰρ πνεῦμα τοῦ θεοῦ τὸ δοθὲν εἰς τὴν σάρκα ταύτην λύπην οὐχ ὑποφέρει οὐδὲ στενοχωρίαν.
For the Spirit of God which is given to this flesh endures neither grief nor oppression.
“For the Spirit of God, given to this flesh, does not put up with grief or distress.”
Chapter 3
Ἔνδυσαι οὖν τὴν ἱλαρότητα, τὴν πάντοτε ἔχουσαν χάριν παρὰ τῷ θεῷ καὶ εὐπρόσδεκτον οὖσαν αὐτῷ, καὶ ἐντρύφα ἐν αὐτῇ. πᾶς γὰρ ἱλαρὸς ἀνὴρ ἀγαθὰ ἐργάζεται καὶ ἀγαθὰ φρονεῖ καὶ καταφρονεῖ τῆς λύπης.
JoyfulnessPut on, therefore, joyfulness, which always has favour with God and is acceptable to him, and flourish in it; for every joyful man does good deeds, and has good thoughts, and despises grief.
“So put on cheerfulness, which always has favor with God and is acceptable to him, and delight in it. For every cheerful person does good things, thinks good things, and despises grief.”
ὁ δὲ λυπηρὸς ἀνὴρ πάντοτε πονηρεύεται: πρῶτον μὲν πονηρεύεται, ὅτι λυπεῖ τὸ πνεῦμα τὸ ἅγιον τὸ δοθὲν τῷ ἀνθρώπῳ ἱλαρόν: δεύτερον δὲ λυπῶν τὸ πνεῦμα τὸ ἅγιον ἀνομίαν ἐργάζεται, μὴ ἐντυγχάνων μηδὲ ἐξομολογούμενος τῷ κυρίῳ. Πάντοτε γὰρ λυπηροῦ ἀνδρὸς ἡ ἔντευξις οὐκ ἔχει δύναμιν τοῦ ἀναβῆναι ἐπὶ τὸ θυσιαστήριον τοῦ θεοῦ.
But the mournful man always does wickedly. First of all he does wickedly because he grieves the Holy Spirit, which is given to man in joyfulness, and secondly he grieves the Holy Spirit by doing wickedly, not praying nor confessing to the Lord. For the intercession of the mournful man has nowhere power to ascend to the altar of God.
“But the gloomy person always does evil. First, he does evil because he grieves the Holy Spirit, who was given to the person as a cheerful spirit. Second, by grieving the Holy Spirit he does lawless things, since he does not pray or confess to the Lord. For the prayer of a gloomy person never has the power to go up to the altar of God.”
Translator’s note. The “grief” (lypē) Hermas condemns here is gloom or sullen sadness, treated as a vice that grieves the Holy Spirit.
Διατί, φημί, οὐκ ἀναβαίνει ἐπὶ τὸ θυσιαστήριον ἡ ἔντευξις τοῦ λυπουμένου; Ὅτι, φησίν, ἡ λύπη ἐγκάθηται εἰς τὴν καρδίαν αὐτοῦ. μεμιγμένη οὖν ἡ λύπη μετὰ τῆς ἐντεύξεως οὐκ ἀφίησι τὴν ἔντευξιν ἀναβῆναι καθαρὰν ἐπὶ τὸ θυσιαστήριον. ὥσπερ γὰρ ὄξος καὶ οἶνος μεμιγμένα ἐπὶ τὸ αὐτὸ τὴν αὐτὴν ἡδονὴν οὐκ ἔχουσιν, οὕτω καὶ ἡ λύπη μεμιγμένη μετὰ τοῦ ἁγίου πνεύματος τὴν αὐτὴν ἔντευξιν οὐκ ἔχει.
Why, said I, does not the intercession of the mournful man ascend to the altar? Because, said he, grief sits in his heart. Therefore, the grief which is mixed with his intercession does not permit the intercession to ascend in purity to the altar. For just as vinegar mixed with wine has not the same agreeableness, so also grief mixed with the Holy Spirit, has not the same power of intercession.
“Why,” I said, “does the prayer of the gloomy person not go up to the altar?” “Because,” he said, “grief sits in his heart. Grief, mixed with the prayer, does not let the prayer go up pure to the altar. For just as vinegar and wine mixed together do not have the same pleasant taste, so grief mixed with the Holy Spirit does not make the same prayer.”
καθάρισον οὖν σεαυτὸν ἀπὸ τῆς λύπης τῆς πονηρᾶς ταύτης, καὶ ζήσῃ τῷ θεῷ: καὶ πάντες ζήσονται τῷ θεῷ, ὅσοι ἂν ἀποβάλωσιν ἀφ̓ ἑαυτῶν τὴν λύπην καὶ ἐνδύσωνται πᾶσαν ἱλαρότητα.
Therefore purify yourself from this wicked grief, and you shall live to God, and all shall live to God who cast away from themselves grief, and put on all joyfulness.
“So cleanse yourself of this evil grief, and you will live to God. And all who throw grief off themselves and put on complete cheerfulness will live to God.”
Mandate 11
Chapter 1
Ἔδειξέ μοι ἐπὶ συμψελλίου καθημένους ἀνθρώπους καὶ ἕτερον ἄνθρωπον καθήμενον ἐπὶ καθέδραν, καὶ λέγει μοι: Βλέπεις τοὺς ἐπὶ τοῦ συμψελλίου καθημένους; Βλέπω, φημί, κύριε. Οὗτοι, φησί, πιστοί εἰσι, καὶ ὁ καθήμενος ἐπὶ τὴν καθέδραν ψευδοπροφήτης ἐστίν, ὃς ἀπόλλυσι τὴν διάνοιαν τῶν δούλων τοῦ θεοῦ: τῶν διψύχων δὲ ἀπόλλυσιν, οὐ τῶν πιστῶν.
False and true prophetsHe showed me men sitting on a bench, and another man sitting on a chair, and he said to me: Do you see the men sitting on the bench? Yes, sir, said I; I see them. They, said he, are faithful, and he who is sitting on the chair is a false prophet, who is corrupting the understanding of the servants of God. He corrupts the understanding of the double-minded, not of the faithful.
He showed me some people sitting on a bench and another man sitting on a chair, and said to me, “Do you see the ones sitting on the bench?” “I see them, sir,” I said. “These,” he said, “are faithful, and the one sitting on the chair is a false prophet, who destroys the minds of God’s servants. But it is the minds of the double-minded he destroys, not of the faithful.”
Translator’s note. This is the eleventh Mandate, on how to tell true and false prophets apart. Compare the Didache 11–12, 1 John 4:1 and Matthew 7:15–20.
οὗτοι οὖν οἱ δίψυχοι ὡς ἐπὶ μάντιν ἔρχονται καὶ ἐπερωτῶσιν αὐτόν, τί ἄρα ἔσται αὐτοῖς: κἀκεῖνος ὁ ψευδοπροφήτης, μηδεμίαν ἔχων ἐν ἑαυτῷ δύναμιν πνεύματος θείου, λαλεῖ μετ’ αὐτῶν κατὰ τὰ ἐπερωτήματα αὐτῶν καὶ κατὰ τὰς ἐπιθυμίας τῆς πονηρίας αὐτῶν καὶ πληροῖ τὰς ψυχὰς αὐτῶν, καθὼς αὐτοὶ βούλονται.
Therefore these double-minded men come to him as to a wizard, and ask him concerning their future; and that false prophet, having no power of the Divine Spirit in himself, speaks with them according to their requests, and according to the desires of their wickedness, and fills their souls, as they themselves wish.
“So these double-minded people go to him as to a fortune-teller and ask him what will happen to them. And that false prophet, having no power of the divine Spirit in himself, speaks to them according to their questions and the desires of their wickedness, and fills their souls just as they wish.”
αὐτὸς γὰρ κενὸς ὢν κενὰ καὶ ἀποκρίνεται κενοῖς: ὃ γὰρ ἐὰν ἐπερωτηθῇ, πρὸς τὸ κένωμα τοῦ ἀνθρώπου ἀποκρίνεται. τινὰ δὲ καὶ ῥήματα ἀληθῆ λαλεῖ: ὁ γὰρ διάβολος πληροῖ αὐτὸν τῷ αὐτοῦ πνεύματι, εἴ τινα δυνήσεται ῥῆξαι τῶν δικαίων.
For he is empty and makes empty answers to empty men; for whatever question is put he answers according to the emptiness of the man. But he also speaks some true words, for the devil fills him with his spirit, to see if he can break any of the righteous.
“For he himself is empty, and gives empty answers to the empty. Whatever he is asked, he answers according to the emptiness of the person. But he also speaks some true words, for the devil fills him with his own spirit, to see if he can break any of the righteous.”
ὅσοι οὖν ἰσχυροί εἰσιν ἐν τῇ πίστει τοῦ κυρίου, ἐνδεδυμένοι τὴν ἀλήθειαν, τοῖς τοιούτοις πνεύμασιν οὐ κολλῶνται, ἀλλ’ ἀπέχονται ἀπ’ αὐτῶν: ὅσοι δὲ δίψυχοί εἰσι καὶ πυκνῶς μετανοοῦσι, μαντεύονται ὡς καὶ τὰ ἔθνη καὶ ἑαυτοῖς μείζονα ἁμαρτίαν ἐπιφέρουσιν εἰδωλολατροῦντες: ὁ γὰρ ἐπερωτῶν ψευδοπροφήτην περὶ πράξεώς τινος εἰδωλολάτρης ἐστὶ καὶ κενὸς ἀπὸ τῆς ἀληθείας καὶ ἄφρων.
Therefore, as many as are strong in the faith of the Lord, and have put on the truth, do not cleave to such spirits, but refrain from them. But as many as are double-minded, and constantly repent, practise soothsaying, like the heathen, and bring greater shame upon themselves by their idolatry. For he who asks a false prophet concerning any act is an idolator, and empty of the truth and foolish.
“So all who are strong in the faith of the Lord, clothed in truth, do not attach themselves to such spirits but keep away from them. But those who are double-minded and are always repenting consult fortune-tellers as the pagans do. They bring a greater sin on themselves by their idolatry. For whoever asks a false prophet about some action is an idolater, empty of the truth, and foolish.”
πᾶν γὰρ πνεῦμα ἀπὸ θεοῦ δοθὲν οὐκ ἐπερωτᾶται, ἀλλὰ ἔχον τὴν δύναμιν τῆς θεότητος ἀφ̓ ἑαυτοῦ λαλεῖ πάντα, ὅτι ἄνωθέν ἐστιν ἀπὸ τῆς δυνάμεως τοῦ θείου πνεύματος.
For every spirit which is given from God is not asked questions, but has the power of the Godhead and speaks all things of itself, because it is from above, from the power of the Divine spirit.
“For no spirit given by God is consulted with questions. Instead, having the power of God, it speaks everything of itself, because it is from above, from the power of the divine Spirit.”
τὸ δὲ πνεῦμα τὸ ἐπερωτώμενον καὶ λαλοῦν κατὰ τὰς ἐπιθυμίας τῶν ἀνθρώπων ἐπίγειόν ἐστι καὶ ἐλαφρόν, δύναμιν μὴ ἔχον: καὶ ὅλως οὐ λαλεῖ, ἐὰν μὴ ἐπερωτηθῇ.
But the spirit which is questioned and speaks according to the lusts of man is earthly and light, and has no power, and it does not speak at all unless it be questioned.
“But the spirit that is questioned and speaks according to people’s desires is earthly and lightweight, with no power. And it does not speak at all unless it is asked.”
Πῶς οὖν, φημί, κύριε, ἄνθρωπος γνώσεται, τίς αὐτῶν προφήτης καὶ τίς ψευδοπροφήτης ἐστίν; Ἄκουε, φησί, περὶ ἀμφοτέρων τῶν προφητῶν: καὶ ὥς σοι μέλλω λέγειν, οὕτω δοκιμάσεις τὸν προφήτην καὶ τὸν ψευδοπροφήτην. ἀπὸ τῆς ζωῆς δοκίμαζε τὸν ἄνθρωπον τὸν ἔχοντα τὸ πνεῦμα τὸ θεῖον.
How, then, said I, sir, shall a man know which of them is a true prophet and which a false prophet? Listen, said he, concerning both the prophets, and as I shall tell you, so you shall judge the true prophet and the false prophet. Test the man who has the Divine Spirit by his life.
“How then, sir,” I said, “will a person know which of them is a prophet and which is a false prophet?” “Listen,” he said, “about both prophets. And as I am going to tell you, so you will test the prophet and the false prophet. Test the person who has the divine Spirit by his life.”
πρῶτον μὲν ὁ ἔχων τὸ πνεῦμα τὸ ἄνωθεν πραΰς ἐστι καὶ ἡσύχιος και ταπεινόφρων καὶ ἀπεχόμενος ἀπὸ πάσης πονηρίας καὶ ἐπιθυμίας ματαίας τοῦ αἰῶνος τούτου καὶ ἑαυτὸν ἐνδεέστερον ποιεῖ πάντων τῶν ἀνθρώπων καὶ οὐδενὶ οὐδὲν ἀποκρίνεται ἐπερωτώμενος, οὐδὲ καταμόνας λαλεῖ, οὐδὲ ὅταν θέλῃ ἄνθρωπος λαλεῖν, λαλεῖ τὸ πνεῦμα τὸ ἅγιον, ἀλλὰ τότε λαλεῖ, ὅταν θελήσῃ αὐτὸν ὁ θεὸς λαλῆσαι.
In the first place, he who has the spirit which is from above, is meek and gentle, and lowly-minded, and refrains from all wickedness and evil desire of this world, and makes himself poorer than all men, and gives no answers to anyone when he is consulted, nor does he speak by himself (for the Holy Spirit does not speak when a man wishes to speak), but he speaks at that time when God wishes him to speak.
“First, the one who has the Spirit from above is gentle, quiet, humble, and keeps away from all evil and the empty desires of this age. He makes himself poorer than all people. He gives no answer to anyone who asks him, and does not speak privately. The Holy Spirit does not speak when a person wants to speak, but speaks when God wants him to speak.”
ὅταν οὖν ἔλθῃ ὁ ἄνθρωπος ὁ ἔχων τὸ πνεῦμα τὸ θεῖον εἰς συναγωγὴν ἀνδρῶν δικαίων τῶν ἐχόντων πίστιν θείου πνεύματος καὶ ἔντευξις γένηται πρὸς τὸν θεὸν τῆς συναγωγῆς τῶν ἀνδρῶν ἐκείνων, τότε ὁ ἄγγελος τοῦ προφητικοῦ πνεύματος ὁ κείμενος πρὸς αὐτὸν πληροῖ τὸν ἄνθρωπον, καὶ πληρωθεὶς ὁ ἄνθρωπος τῷ πνεύματι τῷ ἁγίῳ λαλεῖ εἰς τὸ πλῆθος, καθὼς ὁ κύριος βούλεται.
Therefore, when the man who has the Divine Spirit comes into a meeting of righteous men who have the faith of the Divine Spirit, and intercession is made to God from the assembly of those men, then the angel of the prophetic spirit rests on him and fills the man, and the man, being filled with the Holy Spirit, speaks to the congregation as the Lord wills.
“So when the person who has the divine Spirit comes into a gathering of righteous men who have faith in the divine Spirit, and prayer is made to God by the gathering of those men, then the angel of the prophetic spirit who is assigned to him fills the person. And the person, filled with the Holy Spirit, speaks to the congregation as the Lord wishes.”
Translator’s note. Hermas pictures Christian prophecy as happening in the gathered church, in the context of prayer. Compare 1 Corinthians 14:29–32.
οὕτως οὖν φανερὸν ἔσται τὸ πνεῦμα τῆς θεότητος. ὅση οὖν περὶ τοῦ πνεύματος τῆς θεότητος τοῦ κυρίου ἡ δύναμις αὕτη.
Thus, then, the Spirit of the Godhead will be plain. Such, then, is the power of the Lord concerning the Spirit of the Godhead.
“In this way, then, the Spirit of God will be made plain. This is the power of the Lord concerning the Spirit of God.”
ἄκουε νῦν, φησί, περὶ τοῦ πνεύματος τοῦ ἐπιγείου καὶ κενοῦ καὶ δύναμιν μὴ ἔχοντος, ἀλλὰ ὄντος μωροῦ.
Listen, now, said he, concerning the spirit which is earthly, and empty, and has no power, but is foolish..
“Now listen,” he said, “about the earthly spirit that is empty, has no power, and is foolish.”
πρῶτον μὲν ὁ ἄνθρωπος ἐκεῖνος ὁ δοκῶν πνεῦμα ἔχειν ὑψοῖ ἑαυτὸν καὶ θέλει πρωτοκαθεδρίαν ἔχειν, καὶ εὐθὺς ἰταμός ἐστι καὶ ἀναιδὴς καὶ πολύλαλος καὶ ἐν τρυφαῖς πολλαῖς ἀναστρεφόμενος καὶ ἐν ἑτέραις πολλαῖς ἀπάταις καὶ μισθοὺς λαμβάνων τῆς προφητείας αὐτοῦ: ἐὰν δὲ μὴ λάβῃ, οὐ προφητεύει. δύναται οὖν πνεῦμα θεῖον μισθοὺς λαμβάνειν καὶ προφητεύειν; οὐκ ἐνδέχεται τοῦτο ποιεῖν θεοῦ προφήτην, ἀλλὰ τῶν τοιούτων προφητῶν ἐπίγειόν ἐστι τὸ πνεῦμα.
In the first place, that man who seems to have a spirit exalts himself and wishes to have the first place, and he is instantly impudent and shameless and talkative, and lives in great luxury and in many other deceits, and accepts rewards for his prophecy, and if he does not receive them he does not prophesy. Is it then possible for a Divine Spirit to accept rewards and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is of the earth.
“First, that person who seems to have a spirit exalts himself and wants to have the seat of honor. At once he is brash, shameless, and talkative. He lives in much luxury and in many other deceptions, and he takes payment for his prophecy. If he does not get paid, he does not prophesy. Can a divine Spirit take payment and prophesy? It is not possible for a prophet of God to do this. The spirit of such prophets is earthly.”
Translator’s note. Compare the Didache 11.6, which says an apostle who asks for money is a false prophet, and 11.12, which says not to listen to one who says in the Spirit, “Give me money.”
εἶτα ὅλως εἰς συναγωγὴν ἀνδρῶν δικαίων οὐκ ἐγγίζει, ἀλλ’ ἀποφεύγει αὐτούς: κολλᾶται δὲ τοῖς διψύχοις καὶ κενοῖς καὶ κατὰ γωνίαν αὐτοῖς προφητεύει καὶ ἀπατᾷ αὐτοὺς λαλῶν κατὰ τὰς ἐπιθυμίας αὐτῶν πάντα κενῶς: κενοῖς γὰρ καὶ ἀποκρίνεται: τὸ γὰρ κενὸν σκεῦος μετὰ τῶν κενῶν συντιθέμενον οὐ θραύεται, ἀλλὰ συμφωνοῦσιν ἀλλήλοις.
Next, on no account does he come near to an assembly of righteous men, but shuns them. But he cleaves to the double-minded and empty, and prophesies to them in a corner, and deceives them by empty speech about everything according to their lusts, for he is also answering the empty. For an empty vessel which is put with others that are empty is not broken, but they match one another.
“Next, he does not come near a gathering of righteous men at all, but avoids them. He attaches himself to the double-minded and empty. He prophesies to them in a corner and deceives them, saying empty things about everything, just as they want to hear. For he is giving answers to empty people. An empty jar placed with other empty jars does not break; they fit together.”
ὅταν δὲ ἔλθῃ εἰς συναγωγὴν πλήρη ἀνδρῶν δικαίων ἐχόντων πνεῦμα θεότητος καὶ ἔντευξις ἀπ’ αὐτῶν γένηται, κενοῦται ὁ ἄνθρωπος ἐκεῖνος, καὶ τὸ πνεῦμα τὸ ἐπίγειον ἀπὸ τοῦ φόβου φεύγει ἀπ’ αὐτοῦ, καὶ κωφοῦται ὁ ἄνθρωπος ἐκεῖνος καὶ ὅλως συνθραύεται, μηδὲν δυνάμενος λαλῆσαι.
But when he comes into a meeting full of righteous men, who have a spirit of the Godhead, and intercession is made by them, that man is made empty, and the earthly spirit flees from him in fear, and that man is made dumb and is altogether broken up, being able to say nothing.
“But when he comes into a gathering full of righteous men who have the Spirit of God, and prayer is made by them, that person is emptied. The earthly spirit flees from him in fear, and that person is struck dumb and is completely broken, unable to say anything.”
ἐὰν γὰρ εἰς ἀποθήκην στιβάσῃς οἶνον ἢ ἔλαιον καὶ ἐν αὐτοῖς θῇς κεράμιον κενόν, καὶ πάλιν ἀποστιβάσαι θελήσῃς τὴν ἀποθήκην, τὸ κεράμιον ἐκεῖνο, ὃ ἔθηκας κενόν, κενὸν καὶ εὑρήσεις: οὕτω καὶ οἱ προφῆται οἱ κενοὶ ὅταν ἔλθωσιν εἰς πνεύματα δικαίων, ὁποῖοι ἦλθον, τοιοῦτοι καὶ εὑρίσκονται.
For if you stack wine or oil in a cellar, and put among them an empty jar, and again wish to unstack the cellar, the jar which you put in empty you will find still empty. So also the prophets who are empty, when they come to the spirits of just men, are found out to be such as when they came.
“For if you store wine or oil in a cellar, and put an empty jar among them, and then want to clear the cellar again, you will find that jar, which you put in empty, still empty. In the same way, when empty prophets come among the spirits of righteous people, they are found to be just as they came.”
ἔχεις ἀμφοτέρων τῶν προφητῶν τὴν ζωήν. δοκίμαζε οὖν ἀπὸ τῶν ἔργων καὶ τῆς ζωῆς τὸν ἄνθρωπον τὸν λέγοντα ἑαυτὸν πνευματοφόρον εἶναι.
You have the life of both the prophets. Test, then, from his life and deeds, the man who says that he is inspired.
“Now you know how both kinds of prophet live. So test the person who claims to be spirit-filled by his deeds and his life.”
σὺ δὲ πίστευε τῷ πνεύματι τῷ ἐρχομένῳ ἀπὸ τοῦ θεοῦ καὶ ἔχοντι δύναμιν: τῷ δὲ πνεύματι τῷ ἐπιγείῳ καὶ κενῷ μηδὲν πίστευε, ὅτι ἐν αὐτῷ δύναμις οὐκ ἔστιν: ἀπὸ τοῦ διαβόλου γὰρ ἔρχεται.
But believe yourself in the Spirit which comes from God and has power, but have no faith in the spirit which is from the earth and empty, because there is no power in it, for it comes from the devil.
“But you, believe the Spirit that comes from God and has power. Do not believe the earthly, empty spirit at all, because there is no power in it, for it comes from the devil.”
ἄκουσον οὖν τὴν παραβολήν, ἣν μέλλω σοι λέγειν: λάβε λίθον καὶ βάλε εἰς τὸν οὐρανόν, ἴδε, εἰ δύνασαι ἅψασθαι αὐτοῦ: ἢ πάλιν λάβε σίφωνα ὕδατος καὶ σιφώνισον εἰς τὸν οὐρανόν, ἴδε, εἰ δύνασαι τρυπῆσαι τὸν οὐρανόν.
Hear, then, the parable which I will tell you. Take a stone and throw it up to Heaven and see if you can touch it; or take a syringe and squirt it towards the sky, and see if you can make a hole in the Heavens.
“Now listen to the parable I am going to tell you. Take a stone and throw it up at the sky; see if you can touch it. Or take a water squirt and squirt it at the sky; see if you can make a hole in the sky.”
Πῶς, φημί, κύριε, δύναται ταῦτα γενέσθαι; ἀδύνατα γὰρ ἀμφότερα ταῦτα εἴρηκας. Ὡς ταῦτα οὖν, φησίν, ἀδύνατά ἐστιν, οὕτω καὶ τὰ πνεύματα τὰ ἐπίγεια ἀδύνατά ἐστι καὶ ἀδρανῆ.
How, sir, said I, can these things be? For both these things which you have spoken of are impossible. Even, said he, as these are impossible, so also are the earthly spirits without power and feeble.
“How, sir,” I said, “can these things happen? You have named two impossible things.” “Just as these things are impossible,” he said, “so the earthly spirits are powerless and weak.”
Translator’s note. There is a wordplay in the Greek. The same word, adynata, means “impossible” when used of the two tasks and “powerless” when used of the earthly spirits.
λάβε οὖν τὴν δύναμιν τὴν ἄνωθεν ἐρχομένην: ἡ χάλαζα ἐλάχιστόν ἐστι κοκκάριον, καὶ ὅταν ἐπιπέσῃ ἐπὶ κεφαλὴν ἀνθρώπου, πῶς πόνον παρέχει; ἢ πάλιν λάβε σταγόνα, ἣ ἀπὸ τοῦ κεράμου πίπτει χαμαὶ καὶ τρυπᾷ τὸν λίθον.
Take now the power which comes from above. The hail is a very little grain, and when it falls on man’s head, how it hurts! Or, again, take a drop which falls on the ground from the roof, and makes a hole in stone.
“Now take the power that comes from above. Hail is a tiny pellet, and when it falls on a person’s head, how much pain it causes. Or take a drop that falls from a roof to the ground and bores through the stone.”
βλέπεις οὖν, ὅτι τὰ ἄνωθεν ἐλάχιστα πίπτοντα ἐπὶ τὴν γῆν μεγάλην δύναμιν ἔχει: οὕτω καὶ τὸ πνεῦμα τὸ θεῖον ἄνωθεν ἐρχόμενον δυνατόν ἐστι: τούτῳ οὖν τῷ πνεύματι πίστευε, ἀπὸ δὲ τοῦ ἑτέρου ἀπέχου.
You see, then, that the smallest things which come from above and fall on the earth have great power; so also the Divine Spirit which comes from above is powerful. Have faith, then, in this Spirit, but refrain from the other.
“You see, then, that the smallest things that fall from above onto the earth have great power. In the same way the divine Spirit coming from above is powerful. So believe this Spirit, and keep away from the other.”
Mandate 12
Chapter 1
Λέγει μοι: Ἆρον ἀπὸ σεαυτοῦ πᾶσαν ἐπιθυμίαν πονηράν, ἔνδυσαι δὲ τὴν ἐπιθυμίαν τὴν ἀγαθὴν καὶ σεμνήν: ἐνδεδυμένος γὰρ τὴν ἐπιθυμίαν ταύτην μισήσεις τὴν πονηρὰν ἐπιθυμίαν καὶ χαλιναγωγήσεις αὐτήν, καθὼς βούλει.
DesireHe said to me, Put away from yourself every evil desire, but put on the desire which is good and holy; for by putting on this desire you will hate the wicked desire, and will curb it as you will.
He said to me, “Take every evil desire away from yourself, and put on the good and holy desire. For clothed with this desire, you will hate the evil desire and rein it in as you wish.”
Translator’s note. This is the twelfth Mandate. Compare Romans 13:14 and Galatians 5:16.
ἀγρία γάρ ἐστιν ἡ ἐπιθυμία ἡ πονηρὰ καὶ δυσκόλως ἡμεροῦται. φοβερὰ γάρ ἐστι καὶ λίαν τῇ ἀγριότητι αὐτῆς δαπανᾷ τοὺς ἀνθρώπους: μάλιστα δὲ ἐὰν ἐμπέσῃ εἰς αὐτὴν δοῦλος θεοῦ καὶ μὴ ᾖ συνετός, δαπανᾶται ὑπ’ αὐτῆς δεινῶς: δαπανᾷ δὲ τοὺς τοιούτους τοὺς μὴ ἔχοντας ἔνδυμα τῆς ἐπιθυμίας τῆς ἀγαθῆς, ἀλλὰ ἐμπεφυρμένους τῷ αἰῶνι τούτῳ: τούτους οὖν παραδίδωσιν εἰς θάνατον.
For the wicked desire is cruel and hard to tame, for it is fearful, and destroys men greatly in its cruelty, but especially if a servant of God fall into it, and be not prudent, he is terribly destroyed by it. But it destroys such as have not the good desire as a covering, but are mixed with this world; these then it delivers to death.
“For evil desire is wild and hard to tame. It is fearsome, and in its wildness it devours people. This is especially true if a servant of God falls into it and is not wise: he is terribly consumed by it. It consumes those who do not have the clothing of good desire but are mixed up with this age. It hands these over to death.”
Ποῖα, φημί, κύριε, ἔργα ἐστὶν τῆς ἐπιθυμίας τῆς πονηρᾶς τὰ παραδιδόντα τοὺς ἀνθρώπους εἰς θάνατον; γνώρισόν μοι, ἵνα ἀφέξωμαι ἀπ’ αὐτῶν. Ἄκουσον, φησίν, ἐν ποίοις ἔργοις θανατοῖ ἡ ἐπιθυμία ἡ πονηρὰ τοὺς δούλους τοῦ θεοῦ.
What, sir, said I, are the deeds of the wicked desire, which deliver men to death? Let me know that I may refrain from them. Listen, said he, by what deeds the evil desire brings to death the servants of God.
“What are the works of evil desire, sir,” I said, “that hand people over to death? Show me so that I can keep away from them.” “Listen,” he said, “to the works through which evil desire kills the servants of God.”
Chapter 2
Πάντων προέχουσα ἐπιθυμία γυναικὸς ἀλλοτρίας ἢ ἀνδρὸς καὶ πολυτελείας πλούτου καὶ ἐδεσμάτων πολλῶν ματαίων καὶ μεθυσμάτων καὶ ἑτέρων τρυφῶν πολλῶν καὶ μωρῶν: πᾶσα γὰρ τρυφὴ μωρά ἐστι καὶ κενὴ τοῖς δούλοις τοῦ θεοῦ.
Carnal desiresBefore all is desire for the wife or husband of another, and of extravagance of wealth, and much needless food and drink, and many other foolish luxuries. For all luxury is foolish and vain for the servants of God.
“Above all is desire for another man’s wife or another woman’s husband. Then comes desire for extravagant wealth, for many useless foods and strong drinks, and for many other foolish luxuries. For every luxury is foolish and empty for God’s servants.”
αὗται οὖν αἱ ἐπιθυμίαι πονηραί εἰσι, θανατοῦσαι τοὺς δούλους τοῦ θεοῦ: αὕτη γὰρ ἡ ἐπιθυμία ἡ πονηρὰ τοῦ διαβόλου θυγάτηρ ἐστίν. ἀπέχεσθαι οὖν δεῖ ἀπὸ τῶν ἐπιθυμιῶν τῶν πονηρῶν, ἵνα ἀποσχόμενοι ζήσητε τῷ θεῷ.
These desires then are wicked, and bring the servants of God to death, for this desire is the wicked daughter of the devil. It is necessary therefore, to refrain from the wicked desires, that by refraining you may live to God.
“These desires are evil, and they kill God’s servants. For this evil desire is a daughter of the devil. So you must keep away from the evil desires, so that by keeping away you may live to God.”
ὅσοι δὲ ἂν κατακυριευθῶσιν ὑπ’ αὐτῶν καὶ μὴ ἀντισταθῶσιν αὐταῖς, ἀποθανοῦνται εἰς τέλος: θανατώδεις γάρ εἰσιν αἱ ἐπιθυμίαι αὗται.
But as many as are overcome by them, and do not resist them, shall perish finally, for these desires are deadly.
“But all who are overpowered by them and do not resist them will die completely. For these desires are deadly.”
σὺ δὲ ἔνδυσαι τὴν ἐπιθυμίαν τῆς δικαιοσύνης, καὶ καθοπλισάμενος τὸν φόβον τοῦ κυρίου ἀντίστηθι αὐταῖς: ὁ γὰρ φόβος τοῦ θεοῦ κατοικεῖ ἐν τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ. ἡ ἐπιθυμία ἡ πονηρὰ ἐὰν ἴδῃ σε καθωπλισμένον τῷ φόβῳ τοῦ θεοῦ καὶ ἀνθεστηκότα αὐτῇ, φεύξεται ἀπὸ σοῦ μακρὰν καὶ οὐκέτι σοι ὀφθήσεται φοβουμένη τὰ ὅπλα σου.
But put on the desire of righteousness, and resist them, being armed with the fear of the Lord. For the fear of God dwells in the desire which is good. If the evil desire see you armed with the fear of God, and resisting it, it will flee far from you and will no longer be seen by you, for fear of your weapons.
“But you, put on the desire for righteousness, and armed with the fear of the Lord, stand against them. For the fear of God lives in good desire. If evil desire sees you armed with the fear of God and standing against it, it will run far away from you, afraid of your weapons, and you will not see it again.”
Translator’s note. Compare Ephesians 6:11–17 and James 4:7.
σὺ οὖν νικήσας καὶ στεφανωθεὶς κατ’ αὐτῆς ἐλθὲ πρὸς τὴν ἐπιθυμίαν τῆς δικαιοσύνης, καὶ παραδοὺς αὐτῇ τὸ νῖκος, ὃ ἔλαβες, δούλευσον αὐτῇ, καθὼς αὐτὴ βούλεται. ἐὰν δουλεύσῃς τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ καὶ ὑποταγῇς αὐτῇ, δυνήσῃ τῆς ἐπιθυμίας τῆς πονηρᾶς κατακυριεῦσαι καὶ ὑποτάξαι αὐτήν, καθὼς βούλει.
Do you, therefore, conquer it, and come in triumph over it to the desire of righteousness, and giving up to it the victory which you have gained, serve it as it wishes. If you serve the good desire, and submit to it, you will be able to overcome the wicked desire, and subdue it as you wish.
“So when you have defeated it and won the crown of victory over it, go to the desire for righteousness. Hand over to her the victory you won, and serve her as she wishes. If you serve the good desire and submit to her, you will be able to master the evil desire and subdue it as you wish.”
Chapter 3
Ἤθελον, φημί, κύριε, γνῶναι, ποίοις τρόποις με δεῖ δουλεῦσαι τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ. Ἄκουε, φησίν: ἔργασαι δικαιοσύνην καὶ ἀρετήν, ἀλήθειαν καὶ φόβον κυρίου, πίστιν καὶ πραότητα καὶ ὅσα τούτοις ὅμοιά ἐστιν ἀγαθά. ταῦτα ἐργαζόμενος εὐάρεστος ἔσῃ δοῦλος τοῦ θεοῦ καὶ ζήσῃ αὐτῷ: καὶ πᾶς, ὃς ἂν δουλεύσῃ τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ, ζήσεται τῷ θεῷ.
I would like, sir, said I, to know in what way I must serve the good desire. Listen, said he, work righteousness, and virtue, and fear of the Lord, faith and meekness, and whatever good things are like to these. For by working these you will be a well-pleasing servant of God, and shall live to him, and whoever shall serve the good desire, shall live to God.
“Sir,” I said, “I wanted to know in what ways I must serve the good desire.” “Listen,” he said. “Work righteousness and virtue, truth and the fear of the Lord, faith and gentleness, and whatever good things are like these. By doing these you will be a servant well pleasing to God and will live to him. And everyone who serves the good desire will live to God.”
συνετέλεσεν οὖν τὰς ἐντολὰς τὰς δώδεκα καὶ λέγει μοι: Ἔχεις τὰς ἐντολὰς ταύτας: πορεύου ἐν αὐταῖς καὶ τοὺς ἀκούοντας παρακάλει, ἵνα ἡ μετάνοια αὐτῶν καθαρὰ γένηται τὰς λοιπὰς ἡμέρας τῆς ζωῆς αὐτῶν.
Conclusion of MandatesSo he finished the twelve commandments, and said to me: You have these commandments; walk in them, and exhort those who hear that their repentance may be pure for the rest of the days of their life.
So he finished the twelve commandments and said to me, “You have these commandments. Walk in them and encourage those who hear, so that their repentance may be pure for the rest of the days of their life.”
τὴν διακονίαν ταύτην, ἥν σοι δίδωμι, ἐκτέλει ἐπιμελῶς, καὶ πολὺ ἐργάσῃ: εὑρήσεις γὰρ χάριν ἐν τοῖς μέλλουσι μετανοεῖν, καὶ πεισθήσονταί σου τοῖς ῥήμασιν: ἐγὼ γὰρ μετὰ σοῦ ἔσομαι καὶ ἀναγκάσω αὐτοὺς πεισθῆναί σοι .
Fulfil carefully this ministry which I give you, and work much in it, for you will find favour with those who are about to repent, and they will obey your words, for I will be with you, and will force them to be persuaded by you.
“Carry out this ministry that I give you with care, and you will accomplish much. For you will find favor with those who are about to repent, and they will be persuaded by your words. For I will be with you, and I will compel them to be persuaded by you.”
Λέγω αὐτῷ: Κύριε, αἱ ἐντολαὶ αὗται μεγάλαι καὶ καλαὶ καὶ ἔνδοξοί εἰσι καὶ δυνάμεναι εὐφρᾶναι καρδίαν ἀνθρώπου τοῦ δυναμένου τηρῆσαι αὐτάς. οὐκ οἶδα δέ, εἰ δύνανται αἱ ἐντολαὶ αὗται ὑπὸ ἀνθρώπου φυλαχθῆναι, διότι σκληραί εἰσι λίαν.
I said to him, Sir, these commandments are great and beautiful and glorious, and able to make glad the heart of man, if he be able to keep them. But I do not know if these commandments can be kept by man, because they are very hard.
I said to him, “Sir, these commandments are great, good, glorious, and able to gladden the heart of the person who can keep them. But I do not know whether people can keep these commandments, because they are very hard.”
ἀποκριθεὶς λέγει μοι: Ἐὰν σὺ σεαυτῷ προθῇς, ὅτι δύνανται φυλαχθῆναι, εὐκόλως αὐτὰς φυλάξεις καὶ οὐκ ἔσονται σκληραί: ἐὰν δὲ ἐπὶ τὴν καρδίαν σου ἤδη ἀναβῇ μὴ δύνασθαι αὐτὰς ὑπὸ ἀνθρώπου φυλαχθῆναι, οὐ φυλάξεις αὐτάς.
He answered and said to me, If you set it before yourself that they can be kept you will easily keep them, and they will not be difficult; but if it already comes into your heart that they cannot be kept by man, you will not keep them.
He answered me, “If you make up your mind that they can be kept, you will easily keep them, and they will not be hard. But if the thought has already entered your heart that they cannot be kept by a person, you will not keep them.”
Translator’s note. Compare 1 John 5:3: “His commandments are not burdensome.”
νῦν δέ σοι λέγω: ἐὰν ταύτας μὴ φυλάξῃς, ἀλλὰ παρενθυμηθῇς, οὐχ ἕξεις σωτηρίαν οὔτε τὰ τέκνα σου οὔτε ὁ οἶκός σου. ἐπεὶ ἤδη σεαυτῷ κέκρικας τοῦ μὴ δύνασθαι τὰς ἐντολὰς ταύτας ὑπὸ ἀνθρώπου φυλαχθῆναι.
But now I say to you, if you do not keep them, but neglect them, you shall not have salvation, nor your children, nor your house, because you have already judged for yourself that these commandments cannot be kept by man.
“Now I tell you: if you do not keep these but neglect them, you will not have salvation, nor your children, nor your household. For you have already decided for yourself that these commandments cannot be kept by a person.”
Chapter 4
Καὶ ταῦτά μοι λίαν ὀργίλως ἐλάλησεν, ὥστε με συγχυθῆναι καὶ λίαν αὐτὸν φοβηθῆναι: ἡ μορφὴ γὰρ αὐτοῦ ἠλλοιώθη, ὥστε μὴ δύνασθαι ἄνθρωπον ὑπενεγκεῖν τὴν ὀργὴν αὐτοῦ.
And he spoke these things to me very angrily, so that I was confounded, and greatly afraid of him, for his appearance was changed so that a man could not endure his wrath.
He said this to me very angrily, so that I was confused and very afraid of him. His appearance changed, so that no human being could bear his anger.
ἰδὼν δέ με τεταραγμένον ὅλον καὶ συγκεχυμένον ἤρξατό μοι ἐπιεικέστερον καὶ ἱλαρώτερον λαλεῖν καὶ λέγει: Ἄφρον, ἀσύνετε καὶ δίψυχε, οὐ νοεῖς τὴν δόξαν τοῦ θεοῦ, πῶς μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ θαυμαστή, ὅτι ἔκτισε τὸν κόσμον ἕνεκα τοῦ ἀνθρώπου καὶ πᾶσαν τὴν κτίσιν αὐτοῦ ὑπέταξε τῷ ἀνθρώπῳ καὶ τὴν ἐξουσίαν πᾶσαν ἔδωκεν αὐτῷ τοῦ κατακυριεύειν τῶν ὑπὸ τὸν οὐρανὸν πάντων;
But when he saw me quite disturbed and confused he began to speak to me more gently and cheerfully, and said: Foolish one without understanding and double-minded, do you not understand the glory of God, how great and mighty and wonderful it is, because he created the world for man’s sake, and subdued all his creation to man, and gave him all power, to master all things under heaven?
When he saw me completely shaken and confused, he began to speak to me more gently and cheerfully. He said, “Foolish, senseless, double-minded man, don’t you understand the glory of God, how great, strong, and wonderful it is, that he created the world for the sake of man, and put all his creation under man, and gave him all authority to rule over everything under heaven?”
Translator’s note. Compare Psalm 8:6 and Genesis 1:28.
εἰ οὖν, φησίν, πάντων ὁ ἄνθρωπος κύριός ἐστι τῶν κτισμάτων τοῦ θεοῦ καὶ πάντων κατακυριεύει, οὐ δύναται καὶ τούτων τῶν ἐντολῶν κατακυριεῦσαι; δύναται, φησί, πάντων καὶ πασῶν τῶν ἐντολῶν τούτων κατακυριεῦσαι ὁ ἄνθρωπος ὁ ἔχων τὸν κύριον ἐν τῇ καρδίᾳ αὐτοῦ.
If, then, said he, man is the lord of all the creatures of God, and masters them, is it not possible to master these commandments also? The man, said he, who has the Lord in his heart, is able to master all things and all these commandments.
“So if man,” he said, “is lord of all God’s creatures and rules over everything, can he not also rule over these commandments? The person who has the Lord in his heart,” he said, “can rule over everything, including all these commandments.”
οἱ δὲ ἐπὶ τοῖς χείλεσιν ἔχοντες τὸν κύριον, τὴν δὲ καρδίαν αὐτῶν πεπωρωμένην καὶ μακρὰν ὄντες ἀπὸ τοῦ κυρίου, ἐκείνοις αἱ ἐντολαὶ αὗται σκληραί εἰσι καὶ δύσβατοι.
But those who have the Lord on their lips, but their heart is hardened, and they are far from the Lord, for them these commandments are hard, and difficult to walk in.
“But those who have the Lord on their lips, while their heart is hardened and they are far from the Lord: for them these commandments are hard and difficult to walk in.”
Translator’s note. Compare Isaiah 29:13, quoted by Jesus in Matthew 15:8: “This people honors me with their lips, but their heart is far from me.”
θέσθε οὖν ὑμεῖς, οἱ κενοὶ καὶ ἐλαφροὶ ὄντες ἐν τῇ πίστει, τὸν κύριον ὑμῶν εἰς τὴν καρδίαν, καὶ γνώσεσθε, ὅτι οὐδέν ἐστιν εὐκοπώτερον τῶν ἐντολῶν τούτων οὔτε γλυκύτερον οὔτε ἡμερώτερον.
Do you, therefore, who are empty and light in the faith, put the Lord into your heart, and you shall know that nothing is easier or sweeter or more gentle than these commandments.
“So you who are empty and light in faith, put your Lord in your heart, and you will know that nothing is easier than these commandments, or sweeter, or gentler.”
ἐπιστράφητε ὑμεῖς οἱ ταῖς ἐντολαῖς πορευόμενοι τοῦ διαβόλου, ταῖς δυσκόλοις καὶ πικραῖς καὶ ἀγρίαις καὶ ἀσελγέσι, καὶ μὴ φοβήθητε τὸν διάβολον, ὅτι ἐν αὐτῷ δύναμις οὐκ ἔστιν καθ̓ ὑμῶν:
Be converted, you who walk in the commandments of the devil, which are difficult and bitter and cruel and foul, and do not fear the devil, for there is no power in him against you.
“Turn back, you who walk in the commandments of the devil, which are difficult, bitter, wild, and shameless, and do not fear the devil, because there is no power in him against you.”
ἐγὼ γὰρ ἔσομαι μεθ̓ ὑμῶν, ὁ ἄγγελος τῆς μετανοίας ὁ κατακυριεύων αὐτοῦ. ὁ διάβολος μόνον φόβον ἔχει, ὁ δὲ φόβος αὐτοῦ τόνον οὐκ ἔχει: μὴ φοβήθητε οὖν αὐτόν, καὶ φεύξεται ἀφ̓ ὑμῶν.
For I, the angel of repentance who masters him, will be with you. The devil can only cause fear, but fear of him has no force. Therefore do not fear him and he will fly from you.
“For I, the angel of repentance who rules over him, will be with you. The devil has only fear to work with, and the fear he causes has no strength. So do not fear him, and he will run from you.”
Chapter 5
Λέγω αὐτῷ: Κύριε, ἄκουσόν μου ὀλίγων ῥημάτων. Λέγε, φησίν, ὃ βούλει. Ὁ μὲν ἄνθρωπος, φημί, κύριε, πρόθυμός ἐστι τὰς ἐντολὰς τοῦ θεοῦ φυλάσσειν, καὶ οὐδείς ἐστιν ὁ μὴ αἰτούμενος παρὰ τοῦ κυρίου, ἵνα ἐνδυναμωθῇ ἐν ταῖς ἐντολαῖς αὐτοῦ καὶ ὑποταγῇ αὐταῖς: ἀλλ’ ὁ διάβολος σκληρός ἐστι καὶ καταδυναστεύει αὐτῶν.
I said to him Sir, listen to a few words from me. Say what you will, he said. Sir, said I, man desires to keep the commandments of God, and there is none that does not pray to the Lord, that he may be made strong in his commandments, and submit to them. But the devil is hard, and oppresses them.
I said to him, “Sir, listen to a few words from me.” “Say what you want,” he said. “Sir,” I said, “a person is eager to keep God’s commandments, and there is no one who does not ask the Lord to be strengthened in his commandments and submit to them. But the devil is harsh and overpowers them.”
Οὐ δύναται, φησί, καταδυναστεύειν τῶν δούλων τοῦ θεοῦ τῶν ἐξ ὅλης καρδίας ἐλπιζόντων ἐπ’ αὐτόν. δύναται ὁ διάβολος ἀντιπαλαῖσαι, καταπαλαῖσαι δὲ οὐ δύναται. ἐὰν οὖν ἀντισταθῆτε αὐτῷ, νικηθεὶς φεύξεται ἀφ̓ ὑμῶν κατῃσχυμμένος. ὅσοι δέ, φησίν, ἀπόκενοί εἰσι, φοβοῦνται τὸν διάβολον ὡς δύναμιν ἔχοντα.
He cannot, said he, oppress the servants of the Lord who hope in him with all their heart. The devil can wrestle with them, but he cannot throw them down. If then you resist him, he will be conquered and fly from you, in shame. But as many, said he, as are empty fear the devil as though he had power.
“He cannot,” he said, “overpower God’s servants who hope in God with their whole heart. The devil can wrestle with them, but he cannot throw them down. So if you stand against him, he will be defeated and flee from you in shame. But those who are completely empty,” he said, “fear the devil as though he had power.”
Translator’s note. Compare James 4:7: “Resist the devil, and he will flee from you.”
ὅταν ὁ ἄνθρωπος κεράμια ἱκανώτατα γεμίσῃ οἴνου καλοῦ καὶ ἐν τοῖς κεραμίοις ἐκείνοις ὀλίγα ἀπόκενα ᾖ, ἔρχεται ἐπὶ τὰ κεράμια καὶ οὐ κατανοεῖ τὰ πλήρη: οἶδε γάρ, ὅτι πλήρη εἰσί: κατανοεῖ δὲ τὰ ἀπόκενα, φοβούμενος, μήποτε ὤξισαν: ταχὺ γὰρ τὰ ἀπόκενα κεράμια ὀξίζουσι, καὶ ἀπόλλυται ἡ ἡδονὴ τοῦ οἴνου.
When a man fills very many pots with good wine, and among those pots a few are half empty, he comes to the pots, and does not consider those which are full, for he knows that they are full, but he looks at those which are half empty, fearing that they have gone sour, for empty pots quickly go sour, and the flavour of the wine is spoilt.
“When someone fills a great many jars with good wine, and among those jars a few are only half full, he comes to the jars and doesn’t check the full ones, for he knows they are full. He checks the half-empty ones, afraid they have turned to vinegar. For half-empty jars quickly turn to vinegar, and the pleasure of the wine is lost.”
οὕτω καὶ ὁ διάβολος ἔρχεται ἐπὶ πάντας τοὺς δούλους τοῦ θεοῦ ἐκπειράζων αὐτούς. ὅσοι οὖν πλήρεις εἰσὶν ἐν τῇ πίστει, ἀνθεστήκασιν αὐτῷ ἰσχυρῶς, κἀκεῖνος ἀποχωρεῖ ἀπ’ αὐτῶν μὴ ἔχων τόπον, ποῦ εἰσέλθῃ. ἔρχεται οὖν τότε πρὸς τοὺς ἀποκένους καὶ ἔχων τόπον εἰσπορεύεται εἰς αὐτούς, καὶ ὃ δὲ βούλεται ἐν αὐτοῖς ἐργάζεται, καὶ γίνονται αὐτῷ ὑπόδουλοι.
So also the devil comes to all the servants of God, tempting them; as many therefore as are full of faith withstand him powerfully, and he departs from them, having no room by which to enter. Then, therefore, he comes to those who are half empty and finding room he enters into them, and does what he will in them, and they become his servants.
“In the same way the devil comes to all God’s servants to tempt them. All who are full in faith stand strongly against him, and he leaves them, because he has no place to get in. Then he goes to the half-empty ones, and finding room, he gets into them. He does what he wants in them, and they become his slaves.”
Chapter 6
Ἐγὼ δὲ ὑμῖν λέγω, ὁ ἄγγελος τῆς μετανοίας: μὴ φοβήθητε τὸν διάβολον. ἀπεστάλην γάρ, φησί, μεθ̓ ὑμῶν εἶναι τῶν μετανοούντων ἐξ ὅλης καρδίας αὐτῶν καὶ ἰσχυροποιῆσαι αὐτοὺς ἐν τῇ πίστει.
But I, the angel of repentance, say to you, Do not fear the devil. For I was sent, said he, to be with you who repent with all your heart, and to strengthen you in the faith.
“But I, the angel of repentance, tell you: do not fear the devil. For I was sent,” he said, “to be with you who repent with your whole heart and to strengthen you in faith.”
πιστεύσατε οὖν τῷ θεῷ ὑμεῖς οἱ διὰ τὰς ἁμαρτίας ὑμῶν ἀπεγνωκότες τὴν ζωὴν ὑμῶν καὶ προστιθέντες ἁμαρτίαις καὶ καταβαρύνοντες τὴν ζωὴν ὑμῶν, ὅτι, ἐὰν ἐπιστραφῆτε πρὸς τὸν κύριον ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐργάσησθε τὴν δικαιοσύνην, τὰς λοιπὰς ἡμέρας τῆς ζωῆς ὑμῶν καὶ δουλεύσητε αὐτῷ ὀρθῶς κατὰ τὸ θέλημα αὐτοῦ, ποιήσει ἴασιν τοῖς προτέροις ὑμῶν ἁμαρτήμασι καὶ ἕξετε δύναμιν τοῦ κατακυριεῦσαι τῶν ἔργων τοῦ διαβόλου. τὴν δὲ ἀπειλὴν τοῦ διαβόλου ὅλως μὴ φοβήθητε: ἄτονος γάρ ἐστιν ὥσπερ νεκροῦ νεῦρα.
Believe, therefore, in God, though you have renounced your life through your sins, and have added to your sins, and have made your life heavy, that if you turn to the Lord with all your heart, and do righteousness, for the rest of the days of your life, and serve him in uprightness, according to his will, he will heal your former sins, and you shall have power to master the works of the devil. But do not fear the threat of the devil at all, for he is powerless as the sinews of a dead man.
“So believe God, you who have given up on your life because of your sins, who keep adding to your sins and weighing down your life. Believe that if you turn to the Lord with your whole heart, and do what is right for the rest of your life, and serve him rightly according to his will, he will heal your earlier sins. Then you will have power to master the works of the devil. But do not fear the devil’s threats at all, for he has no strength, like the sinews of a dead man.”
ἀκούσατε οὖν μου καὶ φοβήθητε τὸν πάντα δυνάμενον, σῶσαι καὶ ἀπολέσαι, καὶ τηρεῖτε τὰς ἐντολὰς ταύτας, καὶ ζήσεσθε τῷ θεῷ.
Listen, therefore, to me, and fear him who has all power, to save and to destroy, and keep these commandments, and you shall live to God.
“So listen to me, and fear the one who can do all things, who is able to save and to destroy. Keep these commandments, and you will live to God.”
Translator’s note. The phrase “able to save and to destroy” echoes James 4:12. Compare also Matthew 10:28.
λέγω αὐτῷ: Κύριε, νῦν ἐνεδυναμώθην ἐν πᾶσι τοῖς δικαιώμασι τοῦ κυρίου, ὅτι σὺ μετ’ ἐμοῦ εἶ: καὶ οἶδα, ὅτι συγκόψεις τὴν δύναμιν τοῦ διαβόλου πᾶσαν καὶ ἡμεῖς αὐτοῦ κατακυριεύσομεν καὶ κατισχύσομεν πάντων τῶν ἔργων αὐτοῦ. καὶ ἐλπίζω, κύριε, δύνασθαί με τὰς ἐντολὰς ταύτας, ἃς ἐντέταλσαι, τοῦ κυρίου ἐνδυναμοῦντος φυλάξαι.
I said to him: Sir, now I have received power in all the ordinances of the Lord, because you are with me, and I know that you will break down all the power of the devil, and we shall master him, and have power against all his deeds. And I hope, sir, that I shall now be able to keep these commandments which you have commanded, the Lord giving me strength.
I said to him, “Sir, now I have been strengthened in all the requirements of the Lord, because you are with me. I know that you will crush all the power of the devil, and we will master him and prevail over all his works. And I hope, sir, that I can keep these commandments you have given, with the Lord strengthening me.”
Φυλάξεις, φησίν, ἐὰν ἡ καρδία σου καθαρὰ γένηται πρὸς κύριον: καὶ πάντες δὲ φυλάξουσιν, ὅσοι ἂν καθαρίσωσιν ἑαυτῶν τὰς καρδίας ἀπὸ τῶν ματαίων ἐπιθυμιῶν τοῦ αἰῶνος τούτου, καὶ ζήσονται τῷ θεῷ.
You shall keep them, said he, if your heart be pure towards the Lord, and all who ever purify their hearts from the vain desires of this world shall keep them, and shall live to God.
“You will keep them,” he said, “if your heart becomes pure toward the Lord. And all will keep them who cleanse their hearts of the empty desires of this age, and they will live to God.”
Similitude 1
Chapter 1
Λέγει μοι: Οἴδατε, φησίν, ὅτι ἐπὶ ξένης κατοικεῖτε ὑμεῖς οἱ δοῦλοι τοῦ θεοῦ: ἡ γὰρ πόλις ὑμῶν μακράν ἐστιν ἀπὸ τῆς πόλεως ταύτης: εἰ οὖν οἴδατε, φησί, τὴν πόλιν ὑμῶν, ἐν ᾗ μέλλετε κατοικεῖν, τί ὧδε ὑμεῖς ἑτοιμάζετε ἀγροὺς καὶ παρατάξεις πολυτελεῖς καὶ οἰκοδομὰς καὶ οἰκήματα μάταια;
Christians are strangers in the worldHe said to me, You know that you, as the servants of God, are living in a strange country, for your city is far from this city. If then you know your city, in which you are going to dwell, why do you here prepare lands and costly establishments and buildings and vain dwellings?
He said to me, “You know that you, God’s servants, are living in a foreign land. For your city is far from this city. So if you know your city, where you are going to live,” he said, “why are you preparing fields, costly furnishings, buildings, and useless dwellings here?”
Translator’s note. This is the first Parable (Similitude). It pictures Christians as foreigners living in this world. Compare Philippians 3:20, Hebrews 11:13–16, Hebrews 13:14 and 1 Peter 2:11.
ταῦτα οὖν ὁ ἑτοιμάζων εἰς ταύτην τὴν πόλιν οὐ δύναται ἐπανακάμψαι εἰς τὴν ἰδίαν πόλιν.
He therefore, who prepares these things for this city, is not able to return to his own city.
“So whoever prepares these things for this city cannot return to his own city.”
ἄφρον καὶ δίψυχε καὶ ταλαίπωρε ἄνθρωπε, οὐ νοεῖς, ὅτι ταῦτα πάντα ἀλλότριά εἰσι καὶ ὑπ’ ἐξουσίαν ἑτέρου εἰσίν; ἐρεῖ γὰρ ὁ κύριος τῆς πόλεως ταύτης: Οὐ θέλω σε κατοικεῖν εἰς τὴν πόλιν μου, ἀλλ’ ἔξελθε ἐκ τῆς πόλεως ταύτης, ὅτι τοῖς νόμοις μου οὐ χρᾶσαι.
O foolish and double-hearted and wretched man, do you not understand that all these things are foreign to you, and are under the power of another? For the Lord of this city will say: I do not wish you to dwell in my city, but go out from this city, because you do not use my law.
“You foolish, double-minded, wretched person, don’t you understand that all these things are foreign to you and under someone else’s authority? For the lord of this city will say, ‘I do not want you to live in my city. Leave this city, because you do not follow my laws.’”
σὺ οὖν ἔχων ἀγροὺς καὶ οἰκήσεις καὶ ἑτέρας ὑπάρξεις πολλάς, ἐκβαλλόμενος ὑπ’ αὐτοῦ τί ποιήσεις σου τὸν ἀγρὸν καὶ τὴν οἰκίαν καὶ τὰ λοιπά, ὅσα ἡτοίμασας σεαυτῷ; λέγει γάρ σοι δικαίως ὁ κύριος τῆς χώρας ταύτης: Ἢ τοῖς νόμοις μου χρῶ ἢ ἐκχώρει ἐκ τῆς χώρας μου.
If then you have fields and dwellings, and many other possessions, when you are cast out by him, what will you do with your land and house, and all the other things which you have prepared for yourself? For the lord of this country justly says to you, Either use my law or go out from my country.
“So you, who have fields, houses, and many other possessions, when he throws you out, what will you do with your field, your house, and the rest of what you prepared for yourself? For the lord of this country rightly says to you, ‘Either follow my laws or leave my country.’”
σὺ οὖν τί μέλλεις ποιεῖν, ἔχων νόμον ἐν τῇ σῇ πόλει; ἕνεκεν τῶν ἀγρῶν σου καὶ τῆς λοιπῆς ὑπάρξεως τὸν νόμον σου πάντως ἀπαρνήσῃ καὶ πορεύσῃ τῷ νόμῳ τῆς πόλεως ταύτης; βλέπε, μὴ ἀσύμφορόν ἐστιν ἀπαρνῆσαι τὸν νόμον σου: ἐὰν γὰρ ἐπανακάμψαι θελήσῃς εἰς τὴν πόλιν σου, οὐ μὴ παραδεχθήσῃ, ὅτι ἀπηρνήσω τὸν νόμον τῆς πόλεώς σου, καὶ ἐκκλεισθήσῃ ἀπ’ αὐτῆς.
What then are you going to do, seeing that you have a law in your own city? Will you because of your fields and other possessions altogether deny your law, and walk in the law of this city? Take heed that it be not unprofitable to deny your law, for if you wish to return back to your city, you will not be received, because you have denied the law of your city, and you will be excluded from it.
“So what will you do, you who have a law in your own city? Will you completely deny your law because of your fields and the rest of your property, and walk by the law of this city? Be careful that denying your law does not turn out to harm you. For if you want to return to your city, you will not be received, because you denied the law of your city, and you will be shut out from it.”
βλέπε οὖν σύ: ὡς ἐπὶ ξένης κατοικῶν μηδὲν πλέον ἑτοίμαζε σεαυτῷ εἰ μὴ τὴν αὐτάρκειαν τὴν ἀρκετήν σοι, καὶ ἕτοιμος γίνου, ἵνα, ὅταν θέλῃ ὁ δεσπότης τῆς πόλεως ταύτης ἐκβαλεῖν σε ἀντιταξάμενον τῷ νόμῳ αὐτοῦ, ἐξέλθῃς ἐκ τῆς πόλεως αὐτοῦ καὶ ἀπέλθῃς ἐν τῇ πόλει σου καὶ τῷ σῷ νόμῳ χρήσῃ ἀνυβρίστως ἀγαλλιώμενος.
Take heed, then, make no further preparations for yourself beyond a sufficient competence for yourself, as though you were living in a foreign country, and be ready in order that, whenever the master of this city wishes to expel you for resisting his law, you may go out from his city, and depart to your own city, and joyfully follow your own law suffering no harm.
“So watch out. Since you are living in a foreign land, prepare nothing more for yourself than what is enough for you. And be ready. Then, when the master of this city wants to throw you out for opposing his law, you can leave his city and go to your own city. There you can follow your own law with joy, and no one will mistreat you.”
βλέπετε οὖν ὑμεῖς οἱ δουλεύοντες τῷ κυρίῳ καὶ ἔχοντες αὐτὸν εἰς τὴν καρδίαν: ἐργάζεσθε τὰ ἔργα τοῦ θεοῦ μνημονεύοντες τῶν ἐντολῶν αὐτοῦ καὶ τῶν ἐπαγγελιῶν ὧν ἐπηγγείλατο, καὶ πιστεύσατε αὐτῷ, ὅτι ποιήσει αὐτάς, ἐὰν αἱ ἐντολαὶ αὐτοῦ φυλαχθῶσιν.
Take heed, then, you who serve the Lord and have him in your heart. Do the deeds of God, remembering his commandments, and the promises which he made, and believe him that he will perform them if his commandments be observed.
“So watch out, you who serve the Lord and have him in your heart. Do the works of God, remembering his commandments and the promises he made. Trust him to fulfill those promises, if his commandments are kept.”
ἀντὶ ἀγρῶν οὖν ἀγοράζετε ψυχὰς θλιβομένας, καθά τις δυνατός ἐστι, καὶ χήρας καὶ ὀρφανοὺς ἐπισκέπτεσθε καὶ μὴ παραβλέπετε αὐτούς, καὶ τὸν πλοῦτον ὑμῶν καὶ τὰς παρατάξεις πάσας εἰς τοιούτους ἀγροὺς καὶ οἰκίας δαπανᾶτε, ἃς ἐλάβετε παρὰ τοῦ θεοῦ.
Therefore instead of lands, purchase afflicted souls, as each is able, and look after widows and orphans, and do not despise them, and spend your wealth and all your establishments for such fields and houses as you have received from God.
“So instead of fields, buy souls in distress, as each of you is able. Visit widows and orphans, and do not overlook them. Spend your wealth and all your possessions on fields and houses of this kind, which you received from God.”
Translator’s note. Compare James 1:27. “Buying” souls in distress may mean paying to free people from slavery or captivity, or more generally spending money to relieve those in need.
εἰς τοῦτο γὰρ ἐπλούτισεν ὑμᾶς ὁ δεσπότης, ἵνα ταύτας τὰς διακονίας τελέσητε αὐτῷ: πολὺ βέλτιόν ἐστι τοιούτους ἀγροὺς ἀγοράζειν καὶ κτήματα καὶ οἴκους, οὓς εὑρήσεις ἐν τῇ πόλει σου, ὅταν ἐπιδημήσῃς εἰς αὐτήν.
For, for this reason did the Master make you rich, that you should fulfil these ministries for him. It is far better to purchase such lands and houses, as you will find in your own city, when you go to it.
“For the Master made you rich for this purpose, to carry out these services for him. It is much better to buy such fields, possessions, and houses, which you will find in your own city when you arrive there.”
Translator’s note. Compare Matthew 6:19–20 and Luke 16:9.
αὕτη ἡ πολυτέλεια καλὴ καὶ ἱερά, λύπην μὴ ἔχουσα μηδὲ φόβον, ἔχουσα δὲ χαράν. τὴν οὖν πολυτέλειαν τῶν ἐθνῶν μὴ πράσσετε: ἀσύμφορον γάρ ἐστιν ὑμῖν τοῖς δούλοις τοῦ θεοῦ.
This wealth is beautiful and joyful, and has neither grief nor fear, but has joy. Follow therefore not after the wealth of the heathen, for it is unprofitable to you, who are the servants ot God.
“This extravagance is good and holy. It brings no grief or fear, only joy. So do not practice the extravagance of the Gentiles, for it does you no good, since you are God’s servants.”
τὴν δὲ ἰδίαν πολυτέλειαν πράσσετε, ἐν ᾗ δύνασθε χαρῆναι, καὶ μὴ παραχαράσσετε μηδὲ τοῦ ἀλλοτρίου ἅψησθε μηδὲ ἐπιθυμεῖτε αὐτοῦ: πονηρὸν γάρ ἐστιν ἀλλοτρίων ἐπιθυμεῖν. τὸ δὲ σὸν ἔργον ἐργάζου, καὶ σωθήσῃ.
Follow your own wealth, in which you can rejoice, and do not counterfeit nor touch that which is another’s, nor desire it, for it is wicked to desire that which is another’s, but do your own work and you shall be saved.
“But practice your own extravagance, in which you can rejoice. Do not counterfeit, and do not touch what belongs to someone else or desire it, for it is evil to desire what belongs to others. Do your own work, and you will be saved.”
Translator’s note. The Greek word for “counterfeit” was used of forging or debasing coins. Exactly what Hermas means by it here is not clear.
Similitude 2
Chapter 1
Περιπατοῦντός μου εἰς τὸν ἀγρὸν καὶ κατανοοῦντος πτελέαν καὶ ἄμπελον καὶ διακρίνοντος περὶ αὐτῶν καὶ τῶν καρπῶν αὐτῶν, φανεροῦταί μοι ὁ ποιμὴν καὶ λέγει: Τί σὺ ἐν ἑαυτῷ ζητεῖς περὶ τῆς πτελέας καὶ τῆς ἀμπέλου; Συζητῶ, φημί, κύριε, ὅτι εὐπρεπέσταταί εἰσιν ἀλλήλαις.
Rich and poor like a vine and elmWhile I was walking in the country I noticed an elm and a vine, and was considering them and their fruits, when the shepherd appeared to me and said: What are you considering in yourself about the elm and vine? I am considering, sir, said I, that they are very well suited to one another.
As I was walking in the field, I was looking at an elm and a vine and thinking about them and their fruit. Then the shepherd appeared to me and said, “What are you puzzling over about the elm and the vine?” “I am thinking, sir,” I said, “that they suit each other very well.”
Translator’s note. This is the second Parable. In Roman Italy, grapevines were commonly trained to grow up elm trees.
Ταῦτα τὰ δύο δένδρα, φησίν, εἰς τύπον κεῖνται τοῖς δούλοις τοῦ θεοῦ. Ἤθελον, φημί, γνῶναι τὸν τύπον τῶν δένδρων τούτων ὧν λέγεις. Βλέπεις, φησί, τὴν πτελέαν καὶ τὴν ἄμπελον; Βλέπω, φημί, κύριε.
These two trees, said he are putas a type for the servants of God. I should like, said I, to know the type of the trees of which you speak. You see, said he, the vine and the elm. Yes, sir, said I, I see them.
“These two trees,” he said, “are set up as a picture for God’s servants.” “I would like to know,” I said, “what these trees you speak of picture.” “Do you see the elm and the vine?” he said. “I see them, sir,” I said.
Ἡ ἄμπελος, φησίν, αὕτη καρπὸν φέρει, ἡ δὲ πτελέα ξύλον ἄκαρπόν ἐστιν: ἀλλ’ ἡ ἄμπελος αὕτη ἐὰν μὴ ἀναβῇ ἐπὶ τὴν πτελέαν, οὐ δύναται καρποφορῆσαι πολὺ ἐρριμμένη χαμαί, καὶ ὃν φέρει καρπόν, σεσηπότα φέρει μὴ κρεμαμένη ἐπὶ τῆς πτελέας, ὅταν οὖν ἐπιρριφῇ ἡ ἄμπελος ἐπὶ τὴν πτελέαν, καὶ παῤ ἑαυτῆς φέρει καρπὸν καὶ παρὰ τῆς πτελέας.
This vine, said he, bears fruit, but the elm is a sterile tree. But this vine, if it do not grow upon the elm, cannot bear much fruit, because it is spread on the ground, and the fruit which it bears, it bears rotten, when it is not hanging on the elm. When, therefore, the vine is attached to the elm, it bears fruit from itself and from the elm.
“This vine,” he said, “bears fruit, but the elm is a tree without fruit. Yet if this vine does not climb up the elm, it cannot bear much fruit, because it lies sprawled on the ground. And the fruit it does bear is rotten, because it is not hanging on the elm. So when the vine is trained up onto the elm, it bears fruit both from itself and from the elm.”
βλέπεις οὖν, ὅτι καὶ ἡ πτελέα πολὺν καρπὸν δίδωσιν, οὐκ ἐλάσσονα τῆς ἀμπέλου, μᾶλλον δὲ καὶ πλείονα. Πῶς, φημί, κύριε, πλείονα; Ὅτι, φησίν, ἡ ἄμπελος κρεμαμένη ἐπὶ τὴν πτελέαν τὸν καρπὸν πολὺν καὶ καλὸν δίδωσιν, ἐρριμμένη δὲ χαμαὶ ὀλίγον καὶ σαπρὸν φέρει. αὕτη οὖν ἡ παραβολὴ εἰς τοὺς δούλους τοῦ θεοῦ κεῖται, εἰς πτωχὸν καὶ πλούσιον.
You see then that the elm gives much fruit, not less than the vine, but rather more. How, sir, said I, does it bear more? Because, said he, the vine, when it hangs on the elm, gives much beautiful fruit, but when it is lying on the ground, it bears but little fruit and rotten. This parable, therefore, applies to the servants of God, to the poor and the rich.
“So you see that the elm also gives much fruit, no less than the vine, and in fact more.” “How can it give more, sir?” I said. “Because,” he said, “when the vine hangs on the elm it gives much good fruit, but when it lies on the ground it bears little fruit, and that rotten. So this parable applies to God’s servants, to the poor and the rich.”
Πῶς, φημί, κύριε, γνώρισον μοι. Ἄκουε, φησίν: ὁ μὲν πλούσιος ἔχει χρήματα, τὰ δὲ πρὸς τὸν κύριον πτωχεύει, περισπώμενος περὶ τὸν πλοῦτον ἑαυτοῦ, καὶ λίαν μικρὰν ἔχει τὴν ἔντευξιν καὶ τὴν ἐξομολόγησιν πρὸς τὸν κύριον, καὶ ἣν ἔχει, βληχρὰν καὶ μικρὰν καὶ ἄλλην μὴ ἔχουσαν δύναμιν. ὅταν οὖν ἐπαναπάῃ ἐπὶ τὸν πένητα ὁ πλούσιος καὶ χορηγήσῃ αὐτῷ τὰ δέοντα, πιστεύει, ὅτι ἐὰν ἐργάσηται εἰς τὸν πένητα δυνηθήσεται τὸν μισθὸν εὑρεῖν παρὰ τῷ θεῷ: ὅτι ὁ πένης πλούσιός ἐστιν ἐν τῇ ἐντεύξει καὶ ἐν τῇ ἐξομολογήσει καὶ δύναμιν μεγάλην ἔχει παρὰ τῷ θεῷ ἡ ἔντευξις αὐτοῦ. ἐπιχορηγεῖ οὖν ὁ πλούσιος τῷ πένητι πάντα ἀδιστάκτως.
How, sir? said I, let me know. Listen, said he. The rich man has much wealth, but he is poor as touching the Lord, being busied about his riches, and his intercession and confession towards the Lord is very small, and that which he has is weak and small, and has no other power. But when the rich man rests upon the poor, and gives him what he needs, he believes that what he does to the poor man can find a reward with God, because the poor is rich in intercession and confession, and his intercession has great power with God. The rich man, therefore, helps the poor in all things without doubting.
“How, sir?” I said. “Explain it to me.” “Listen,” he said. “The rich man has money, but toward the Lord he is poor, because he is distracted by his wealth. His prayer and confession to the Lord are very small, and what he has is weak and small and has no power. But when the rich man relies on the poor man and gives him what he needs, he believes that what he does for the poor man can find a reward with God. For the poor man is rich in prayer and confession, and his prayer has great power with God. So the rich man supplies the poor man with everything, without hesitating.”
Translator’s note. Hermas links giving to the poor with the prayers of the poor for the giver, and speaks of the giver’s reward with God. Compare Proverbs 19:17 and Luke 14:13–14. In 2 Corinthians 9:12–14, those who receive a gift thank God and pray for the givers. The New Testament roots our standing with God in grace (Ephesians 2:8–9) and treats such giving as its fruit.
ὁ πένης δὲ ἐπιχορηγούμενος ὑπὸ τοῦ πλουσίου ἐντυγχάνει τῷ θεῷ εὐχαριστῶν αὐτῷ, ὑπὲρ τοῦ διδόντος αὐτῷ: κἀκεῖνος ἔτι ἐπισπουδάζει περὶ τοῦ πένητος, ἵνα ἀδιάλειπτος γένηται ἐν τῇ ζωῇ αὐτοῦ: οἶδε γάρ, ὅτι ἡ τοῦ πένητος ἔντευξις προσδεκτή ἐστι καὶ πλουσία πρὸς κύριον.
But the poor man, being helped by the rich, makes intercession to God, giving him thanks, for him who gave to him, and the rich man is still zealous for the poor man, that he fail not in his life, for he knows that the intercession of the poor is acceptable and rich toward the Lord.
“And the poor man, supplied by the rich man, prays to God for the one who gives to him, and thanks God. And the rich man becomes all the more eager to help the poor man, so that he is provided for without fail as long as he lives. For he knows that the poor man’s prayer is acceptable to the Lord and rich before him.”
ἀμφότεροι οὖν τὸ ἔργον τελοῦσιν: ὁ μὲν πένης ἐργάζεται τῇ ἐντεύξει, ἐν ᾗ πλουτεῖ, ἣν ἔλαβεν παρὰ τοῦ κυρίου: ταύτην ἀποδίδωσι τῷ κυρίῳ τῷ ἐπιχορηγοῦντι αὐτῷ. καὶ ὁ πλούσιος ὡσαύτως τὸ πλοῦτος, ὃ ἔλαβεν παρὰ τοῦ κυρίου, ἀδιστάκτως παρέχεται τῷ πένητι. καὶ τοῦτο ἔργον μέγα ἐστὶ καὶ δεκτὸν παρὰ τῷ θεῷ, ὅτι συνῆκεν ἐπὶ τῷ πλούτῳ αὐτοῦ καὶ εἰργάσατο εἰς τὸν πένητα ἐκ τῶν δωρημάτων τοῦ κυρίου καὶ ἐτέλεσε τὴν διακονίαν ὀρθῶς.
Therefore the two together complete the work, for the poor works in the intercession in which he is rich, which he received from the Lord: this he pays to the Lord who helps him. And the rich man likewise provides the poor, without hesitating, with the wealth which he received from the Lord; and this work is great and acceptable with God; because he has understanding in his wealth; and has wrought for the poor man from the gifts of the Lord; and fulfilled his ministry rightly.
“So both complete the work. The poor man works with his prayer, in which he is rich and which he received from the Lord. He gives it back to the Lord, who provides for him. In the same way the rich man, without hesitating, gives the poor man the wealth he received from the Lord. This is a great work and acceptable to God. For the rich man has shown understanding about his wealth. He has worked for the poor man out of the Lord’s gifts and has carried out his service rightly.”
παρὰ τοῖς οὖν ἀνθρώποις ἡ πτελέα δοκεῖ καρπὸν μὴ φέρειν, καὶ οὐκ οἴδασιν οὐδὲ νοοῦσιν, ὅτι, ὅταν ἀβροχία γένηται, ἡ πτελέα ἔχουσα ὕδωρ τρέφει τὴν ἄμπελον καὶ ἡ ἄμπελος ἀδιάλειπτον ἔχουσα τὸ ὕδωρ διπλοῦν τὸν καρπὸν ἀποδίδωσι, καὶ ὑπὲρ ἑαυτῆς καὶ ὑπὲρ τῆς πτελέας. οὕτως καὶ οἱ πένητες ὑπὲρ τῶν πλουσίων ἐντυγχάνοντες πρὸς τὸν κύριον πληροφοροῦσι τὸ πλοῦτος αὐτῶν, καὶ πάλιν οἱ πλούσιοι χορηγοῦντες τοῖς πένησι τὰ δέοντα πληροφοροῦσι τὰς εὐχὰς αὐτῶν.
Among men; therefore; the elm appears as if it bore no fruit; and they do not know nor understand that if there is drought the elm which has water nourishes the vine; and the vine, having water continuously; gives double fruit; both for itself and for the elm. So also the poor; interceding with the Lord for the rich; complement their wealth; and again; the rich helping the poor with their necessities complement their prayers.
“So in people’s eyes the elm seems to bear no fruit. They do not know or understand that in a drought the elm, which holds water, feeds the vine. And the vine, having water without interruption, gives double fruit, both for itself and for the elm. In the same way the poor, praying to the Lord for the rich, make the wealth of the rich complete. And the rich, supplying the poor with what they need, make the prayers of the poor complete.”
γίνονται οὖν ἀμφότεροι κοινωνοὶ τοῦ ἔργου τοῦ δικαίου. ταῦτα οὖν ὁ ποιῶν οὐκ ἐγκαταλειφθήσεται ὑπὸ τοῦ θεοῦ, ἀλλ’ ἔσται γεγραμμένος εἰς τὰς βίβλους τῶν ζώντων.
Both; therefore; share in the righteous work. Therefore he who does these things shall not be deserted by God; but shall be inscribed in the books of the living.
“So both become partners in the righteous work. Whoever does these things will not be abandoned by God but will be written in the books of the living.”
Translator’s note. “The book of the living” echoes Psalm 69:28. Compare the “book of life” in Philippians 4:3 and Revelation 3:5.
μακάριοι οἱ ἔχοντες καὶ συνιέντες, ὅτι παρὰ τοῦ κυρίου πλουτίζονται, ὁ γὰρ συνίων τοῦτο δυνήσεται καὶ διακονῆσαί τι ἀγαθόν.
Blessed are they who are wealthy and understand that their riches are from the Lord; for he who understands this will also be able to do some good service.
“Blessed are those who have wealth and understand that they are enriched by the Lord. For whoever understands this will be able also to do some good service.”
Similitude 3
Chapter 1
Ἔδειξέ μοι δένδρα πολλὰ μὴ ἔχοντα φύλλα, ἀλλ’ ὡσεὶ ξηρὰ ἐδόκει μοι εἶναι: ὅμοια γὰρ ἧν πάντα. καὶ λέγει μοι: Βλέπεις τὰ δένδρα ταῦτα; Βλέπω, φημί, κύριε, ὅμοια ὄντα καὶ ξηρά. ἀπο κριθείς μοι λέγει: Ταῦτα τὰ δένδρα, ἃ βλέπεις, οἱ κατοικοῦντές εἰσιν ἐν τῷ αἰῶνι τούτῳ.
He showed me many trees, without leaves, which appeared to me to be as if dry, for they were all alike. And he said to me: Do you see these trees? Yes, sir, said I, and I see that they are all alike and dry. And he answered me and said: These trees which you see are they who dwell in this world.
He showed me many trees without leaves, which seemed to me dry, for they were all alike. He said to me, “Do you see these trees?” “I see them, sir,” I said, “alike and dry.” He answered me, “These trees you see are those who live in this age.”
Translator’s note. This is the third Parable.
Διατί οὖν, φημί, κύριε, ὡσεὶ ξηρά εἰσι καὶ ὅμοια; Ὅτι, φησίν, οὔτε οἱ δίκαιοι φαίνονται οὔτε οἱ ἁμαρτωλοὶ ἐν τῷ αἰῶνι τούτῳ, ἀλλ’ ὅμοιοί εἰσιν: ὁ γὰρ αἰὼν οὗτος τοῖς δικαίοις χειμών ἐστι, καὶ οὐ φαίνονται μετὰ τῶν ἁμαρτωλῶν κατοικοῦντες.
Why, then, said I, sir, are they as it were dry and all alike? Because, said he, in this world, neither righteous nor sinners are apparent, but are all alike. For this world is winter for the righteous and they are not apparent, though they are living with sinners.
“Why, sir,” I said, “do they look dry and all alike?” “Because,” he said, “in this age neither the righteous nor sinners can be seen for what they are; they look alike. For this age is winter for the righteous, and since they live among sinners, they cannot be told apart.”
ὥσπερ γὰρ ἐν τῷ χειμῶνι τὰ δένδρα ἀποβεβληκότα τὰ φύλλα ὅμοιά εἰσι καὶ οὐ φαίνονται τὰ ξηρὰ ποῖά εἰσιν ἢ τὰ ζῶντα, οὕτως ἐν τῷ αἰῶνι τούτῳ οὐ φαίνονται οὔτε οἱ δίκαιοι οὔτε οἱ ἁμαρτωλοί, ἀλλὰ πάντες ὅμοιοί εἰσιν.
For just as in the winter the trees which have shed their leaves are alike, and it is not apparent which are dry and which are alive, so in this world neither the righteous nor the sinners are apparent, but all are alike.
“For just as in winter trees that have shed their leaves look alike, and you can’t tell which are dry and which are alive, so in this age you cannot see who are righteous and who are sinners, but all look alike.”
Similitude 4
Chapter 1
Ἔδειξέ μοι πάλιν δένδρα πολλά, ἃ μὲν βλαστῶντα, ἃ δὲ ξηρά, καὶ λέγει μοι: Βλέπεις, φησί, τὰ δένδρα ταῦτα; Βλέπω, φημί, κύριε, τὰ μὲν βλαστῶντα τὰ δὲ ξηρά.
The budding and withered treesHe showed me again many trees, some budding and some withered, and said to me, Do you see, said he, these trees. I see them, sir, said I, some budding and some withered.
He showed me again many trees, some budding and some dry, and said to me, “Do you see these trees?” “I see them, sir,” I said, “some budding, some dry.”
Translator’s note. This is the fourth Parable, a companion to the third.
Ταῦτα, φησί, τὰ δένδρα τὰ βλαστῶντα οἱ δίκαιοί εἰσιν οἱ μέλλοντες κατοικεῖν εἰς τὸν αἰῶνα τὸν ἐρχόμενον: ὁ γὰρ αἰὼν ὁ ἐρχόμενος θερεία ἐστὶ τοῖς δικαίοις, τοῖς δὲ ἁμαρτωλοῖς χειμών. ὅταν οὖν ἐπιλάμψῃ τὸ ἔλεος τοῦ κυρίου, τότε φανερωθήσονται οἱ δουλεύοντες τῷ θεῷ, καὶ πάντες φανερωθήσονται.
These trees, said he, which are budding are the righteous, who are destined to live in the world to come; for the world to come is summer for the righteous, but winter for the sinners. When therefore the mercy of the Lord shall shine, then the servants of God shall be made plain and all men shall be made apparent.
“These trees that are budding,” he said, “are the righteous who will live in the age to come. For the age to come is summer for the righteous, but winter for sinners. So when the mercy of the Lord shines, then those who serve God will be revealed, and everyone will be revealed.”
ὥσπερ γὰρ τῷ θέρει ἑνὸς ἑκάστου δένδρου οἱ καρποὶ φανεροῦνται καὶ ἐπιγινώσκονται ποταποί εἰσιν, οὕτω καὶ τῶν δικαίων οἱ καρποὶ φανεροὶ ἔσονται καὶ γνωσθήσονται πάντες εὐθαλεῖς ὄντες ἐν τῷ αἰῶνι ἐκείνῳ.
For, just as in the summer the fruit of each individual tree is made plain, and they are recognised for what they are, so also the fruit of the righteous will be plain, and they will all be known, by blossoming in that world.
“For just as in summer the fruit of each tree is revealed and it is known what kind it is, so the fruit of the righteous will be plain, and they will all be known, flourishing in that age.”
τὰ δὲ ἔθνη καὶ οἱ ἁμαρτωλοί, ἃ εἶδες τὰ δένδρα τὰ ξηρά, τοιοῦτοι εὑρεθήσονται ξηροὶ καὶ ἄκαρποι ἐν ἐκείνῳ τῷ αἰῶνι καὶ ὡς ξύλα κατακαυθήσονται καὶ φανεροὶ ἔσονται, ὅτι ἡ πρᾶξις αὐτῶν πονηρὰ γέγονεν ἐν τῇ ζωῇ αὐτῶν. οἱ μὲν γὰρ ἁμαρτωλοὶ καυθήσονται, ὅτι ἥμαρτον καὶ οὐ μετενόησαν: τὰ δὲ ἔθνη καυθήσονται, ὅτι οὐκ ἔγνωσαν τὸν κτίσαντα αὐτούς.
But the heathen and the sinners—the withered trees which you saw—will be found to be such, dried and fruitless in that world, and they shall be burnt up like wood and shall be made manifest, because their conduct was wicked in their lives. For the sinners shall be burnt, because they sinned and did not repent, and the heathen shall be burnt, because they did not know their Creator.
“But the pagans and the sinners, the dry trees you saw, will be found just like them, dry and fruitless in that age. They will be burned like wood, and they will be shown for what they are, because their conduct in their lives was evil. For the sinners will be burned because they sinned and did not repent. The pagans will be burned because they did not know the one who made them.”
σὺ οὖν καρποφόρησον, ἵνα ἐν τῷ θέρει ἐκείνῳ γνωσθῇ σου ὁ καρπός: ἀπέχου δὲ ἀπὸ πολλῶν πράξεων καὶ οὐδὲν διαμαρτήσεις. οἱ γὰρ τὰ πολλὰ πράσσοντες πολλὰ καὶ ἁμαρτάνουσι, περισπώμενοι περὶ τὰς πράξεις αὐτῶν καὶ μηδὲν δουλεύοντες τῷ κυρίῳ ἑαυτῶν.
Be therefore fruitful, that your fruit may be known in that summer. But abstain from much business, and you will do no sin. For those who do much business also sin much, being engrossed in their business, and serving their Lord in nothing.
“So you, bear fruit, so that in that summer your fruit may be known. Keep away from too much business, and you will not sin at all. For those who are busy with many things also sin much. They are distracted by their affairs and do not serve their Lord at all.”
πῶς οὖν, φησίν, ὁ τοιοῦτος δύναταί τι αἰτήσασθαι παρὰ τοῦ κυρίου καὶ λαβεῖν, μὴ δουλεύων τῷ κυρίῳ; οἱ δουλεύοντες αὐτῷ, ἐκεῖνοι λήψονται τὰ αἰτήματα αὐτῶν. οἱ δὲ μὴ δουλεύοντες τῷ κυρίῳ, ἐκεῖνοι οὐδὲν λήψονται.
How then, said he, can such a one pray for anything from the Lord and receive it, when he does not serve the Lord? They who serve him,—they shall receive their requests. But they who do not serve the Lord,—they shall receive nothing.
“How, then,” he said, “can such a person ask anything from the Lord and receive it, if he does not serve the Lord? Those who serve him will receive their requests. But those who do not serve the Lord will receive nothing.”
ἐὰν δὲ μίαν τις πρᾶξιν ἐργάσηται, δυναται καὶ τῷ κυρίῳ δουλεῦσαι: οὐ γὰρ διαφθαρήσεται ἡ διάνοια αὐτοῦ ἀπὸ τοῦ κυρίου, ἀλλὰ δουλεύσει αὐτῷ ἔχων τὴν διάνοιαν αὐτοῦ καθαράν.
But if anyone be occupied with but one business, he can serve the Lord also. For his understanding is not corrupted away from the Lord, but he will serve him with a pure mind.
“But if someone is occupied with only one business, he can serve the Lord too. For his mind will not be corrupted and drawn away from the Lord, but he will serve him with a pure mind.”
ταῦτα οὖν ἐὰν ποιήσῃς, δύνασαι καρποφορῆσαι εἰς τὸν αἰῶνα τὸν ἐρχόμενον: καὶ ὃς ἂν ταῦτα ποιήσῃ, καρποφορήσει.
If, therefore, you do this, you can bear fruit for the world to come. And whoever does this shall bear fruit.
“So if you do this, you can bear fruit for the age to come. And whoever does this will bear fruit.”
Similitude 5
Chapter 1
Νηστεύων καὶ καθήμενος εἰς ὄρος τι κα εὐχαριστῶν τῷ κυρίῳ περὶ πάντων ὧν ἐποίησε μετ’ ἐμοῦ, βλέπω τὸν ποιμένα παρακαθήμενόν μοι καὶ λέγοντα: Τί ὀρθρινὸς ὧδε ἐλήλυθας; Ὅτι, φημί, κύριε, στατίωνα ἔχω.
FastingWhile I was fasting, and sitting on a certain mountain, and thanking the Lord for all that he had done with me, I saw the shepherd sitting by me, and saying: Why have you come here so early? Because, sir, said I, I have a station.
While I was fasting, sitting on a mountain and thanking the Lord for everything he had done with me, I saw the shepherd sitting beside me, saying, “Why have you come here so early?” “Because, sir,” I said, “I am keeping a station.”
Translator’s note. This is the fifth Parable, on fasting. “Station” (Greek στατίων, from Latin statio, a sentry post) is a term for a fast kept as a kind of watch. Tertullian later uses it for the Wednesday and Friday fasts, and the Didache (8.1) already commands fasting on those days. Hermas does not say which day his station was.
Τί, φησίν, ἐστὶ στατίων; Νηστεύω, φημί, κύριε. Νηστεία δὲ, φησί, τί ἐστιν αὕτη, ἣν νηστεύετε; Ὡς εἰώθειν, φημί, κύριε, οὕτω νηστεύω.
What, said he, is a station. I am fasting, sir, said I. But, said he, what is this fast, which you are fasting? I am fasting, sir, said I, as I have been accustomed.
“What is a station?” he said. “I am fasting, sir,” I said. “And what is this fast you are keeping?” he said. “I am fasting the way I usually do, sir,” I said.
Οὐκ οἴδατε, φησί, νηστεύειν τῷ κυρίῳ, οὐδέ ἐστιν νηστεία αὕτη ἡ ἀνωφελής, ἣν νηστεύετε αὐτῷ. Διατί, φημί, κύριε, τοῦτο λέγεις; Λέγω σοι, φησίν, ὅτι οὐκ ἔστιν αὕτη νηστεία, ἣν δοκεῖτε νηστεύειν: ἀλλ’ ἐγώ σε διδάξω, τί ἐστι νηστεία δεκτὴ καὶ πλήρης τῷ κυρίῳ. Ἄκουε, φησίν.
You do not know, said he, how to fast to the Lord, and this useless fast which you are fasting to him is not a fast? Why, sir, said I, do you say this? I tell you, said he, that this fast which you think to fast is nothing, but I will teach you what is a fast, acceptable and complete to the Lord. Listen, he said:
“You do not know how to fast to the Lord,” he said. “This useless fast you keep for him is not a fast.” “Why, sir,” I said, “do you say this?” “I tell you,” he said, “that what you think is fasting is not a fast at all. But I will teach you what fast is acceptable and complete to the Lord. Listen,” he said.
ὁ θεὸς οὐ βούλεται τοιαύτην νηστείαν ματαίαν: οὕτω γὰρ νηστεύων τῷ θεῷ οὐδὲν ἐργάσῃ τῇ δικαιοσύνῃ. νήστευσον δὲ τῷ θεῷ νηστείαν τοιαύτην:
God does not wish such a vain fast. For if you thus fast to God you do nothing for righteousness. But fast to God in this way:
“God does not want such a pointless fast. For if you fast to God in this way, you accomplish nothing for righteousness. But fast to God this kind of fast:”
μηδὲν πονηρεύσῃ ἐν τῇ ζωῇ σου, ἀλλὰ δούλευσον τῷ κυρίῳ ἐν καθαρᾷ καρδίᾳ: τήρησον τὰς ἐντολὰς αὐτοῦ πορευόμενος ἐν τοὶς προστάγμασιν αὐτοῦ καὶ μηδεμία ἐπιθυμία πονηρὰ ἀναβήτω ἐν τῇ καρδίᾳ σου: πίστευσον δὲ τῷ θεῷ, ὅτι, ἐὰν ταῦτα ἐργάσῃ καὶ φοβηθῇς αὐτὸν καὶ ἐγκρατεύσῃ ἀπὸ παντὸς πονηροῦ πράγματος, ζήσῃ τῷ θεῷ: καὶ ταῦτα ἐὰν ἐργάσῃ, μεγάλην νηστείαν ποιήσεις καὶ δεκτὴν τῷ θεῷ.
do nothing evil in your life, but serve the Lord with a pure heart; keep his commandments, and walk in his ordinances, and let no evil desire arise in your heart, but believe in God, that if you do these things and fear him, and refrain from every wicked act, you shall live to God; and if you do this you will fulfil a great fast and one acceptable to God.
“Do nothing evil in your life, but serve the Lord with a pure heart. Keep his commandments, walking in his instructions, and let no evil desire come up in your heart. Trust God that if you do these things, and fear him, and keep yourself from every evil deed, you will live to God. And if you do these things, you will keep a great fast, acceptable to God.”
Translator’s note. Compare Isaiah 58:3–7 on the fast God accepts. Barnabas 3 also quotes this passage from Isaiah.
Chapter 2
Ἄκουε τὴν παραβολήν, ἣν μέλλω σοι λέγειν, ἀνήκουσαν τῇ νηστείᾳ.
The parable of FastingListen to the Parable which I am going to tell you concerning Fasting.
“Listen to the parable I am going to tell you, which goes with fasting.”
εἶχέ τις ἀγρὸν καὶ δούλους πολλοὺς καὶ μέρος τι τοῦ ἀγροῦ ἐφύτευσεν ἀμπελῶνα: καὶ ἐκλεξάμενος δοῦλόν τινα πιστὸν καὶ εὐάρεστον ἔντιμον, προσεκαλέσατο αὐτὸν καὶ λέγει αὐτῷ: Λάβε τὸν ἀμπελῶνα τοῦτον, ὃν ἐφύτευσα, καὶ χαράκωσον αὐτόν, ἕως ἔρχομαι, καὶ ἕτερον δὲ μὴ ποιήσῃς τῷ ἀμπελῶνι: καὶ ταύτην μου τὴν ἐντολὴν φύλαξον, καὶ ἐλεύθερος ἔσῃ παῤ ἐμοί. ἐξῆλθε δε ὁ δεσπότης τοῦ δούλου εἰς τὴν ἀποδημίαν.
A certain man had a field, and many servants, and on part of the field he planted a vineyard. And he chose out a certain servant, who was faithful, in good esteem and honour with him, and he called him and said to him: Take this vineyard which I have planted, and fence it until I come, and do nothing more to the vineyard. And follow this order of mine and you shall have your freedom from me. And the master of the servant went abroad.
“A man had a field and many servants, and he planted part of the field as a vineyard. He chose one servant who was faithful, pleasing to him, and held in honor. He called him over and said to him: ‘Take this vineyard that I planted and put a fence around it until I come. Do nothing else to the vineyard. Keep this command of mine, and I will give you your freedom.’ Then the servant’s master went away on a journey.”
ἐξελθόντος δὲ αὐτοῦ ἔλαβεν ὁ δοῦλος καὶ ἐχαράκωσε τὸν ἀμπελῶνα. καὶ τελέσας τὴν χαράκωσιν τοῦ ἀμπελῶνος εἶδε τὸν ἀμπελῶνα βοτανῶν πλήρη ὄντα.
Now when he had gone the servant took and fenced the vineyard, and when he had finished the fencing of the vineyard he saw that the vineyard was full of weeds.
“After he left, the servant took the vineyard and fenced it. When he finished fencing the vineyard, he saw that it was full of weeds.”
ἐν ἑαυτῷ οὗν ἐλογίσατο λέγων: Ταύτην τὴν ἐντολὴν τοῦ κυρίου τετέλεκα: σκάψω λοιπὸν τὸν ἀμπελῶνα τοῦτον, καὶ ἔσται εὐπρεπέστερος ἐσκαμμένος, καὶ βοτάνας μὴ ἔχων δώσει καρπὸν πλείονα, μὴ πνιγόμενος ὑπὸ τῶν βοτανῶν. λαβὼν ἔσκαψε τὸν ἀμπελῶνα καὶ πάσας τὰς βοτάνας τὰς οὔσας ἐν τῷ ἀμπελῶνι ἐξέτιλλε. καὶ ἐγένετο ὁ ἀμπελὼν ἐκεῖνος εὐπρεπέστατος καὶ εὐθαλής, μὴ ἔχων βοτάνας πνιγούσας αὐτόν.
Therefore he reasoned in himself, saying: I have finished this order of the Lord; I will next dig this vineyard, and it will be better when it is dug, and having no weeds will yield more fruit, not being choked by the weeds. He took and dug the vineyard, and pulled out all the weeds which were in the vineyard. And that vineyard became very beautiful and fertile with no weeds to choke it.
“So he thought to himself: ‘I have finished this command of my master. Next I will dig over this vineyard. It will look better once it is dug, and without weeds it will give more fruit, not being choked by the weeds.’ So he set to work, dug the vineyard, and pulled out all the weeds in it. And that vineyard became very beautiful and thriving, with no weeds to choke it.”
μετὰ χρόνον ἦλθεν ὁ δεσπότης τοῦ δούλου καὶ τοῦ ἀγροῦ καὶ εἰσῆλθεν εἰς τὸν ἀμπελῶνα. καὶ ἰδὼν τὸν ἀμπελῶνα κεχαρακωμένον εὐπρεπῶς, ἔτι δὲ καὶ ἐσκαμμένον καὶ πάσας τὰς βοτάνας ἐκτετιλμένας καὶ εὐθαλεῖς οὔσας τὰς ἀμπέλους, ἐχάρη λίαν ἐπὶ τοῖς ἔργοις τοῦ δούλου.
After a time the master of the servant and the field came, and entered into the vineyard, and seeing the vineyard beautifully fenced, and moreover dug, and all the weeds pulled up and vines fertile, he was greatly pleased at the acts of the servant.
“After some time the master of the servant and of the field came and went into the vineyard. When he saw the vineyard fenced nicely, and also dug, with all the weeds pulled out and the vines thriving, he was very pleased with what the servant had done.”
προσκαλεσάμενος οὖν τὸν υἱὸν αὐτοῦ τὸν ἀγαπητόν, ὃν εἶχε κληρονόμον, καὶ τοὺς φίλους, οὓς εἶχε συμβούλους, λέγει αὐτοῖς, ὅσα ἐνετείλατο τῷ δούλῳ αὐτοῦ καὶ ὅσα εὗρε γεγονότα. κἀκεῖνοι συνεχάρησαν τῷ δούλῳ ἐπὶ τῇ μαρτυρίᾳ ᾗ ἐμαρτύρησεν αὐτῷ ὁ δεσπότης.
So he called his beloved son, whom he had as heir, and his friends whom he had as counsellors, and told them what he had ordered his servant, and what he had found accomplished. And they congratulated the servant on the character which the master gave him.
“So he called his beloved son, whom he had as heir, and the friends he had as advisers, and told them what he had ordered his servant to do and what he had found done. They rejoiced with the servant for the good report the master had given him.”
καὶ λέγει αὐτοῖς: Ἐγὼ τῷ δούλῳ τούτῳ ἐλευθερίαν ἐπηγγειλάμην, ἐάν μου τὴν ἐντολὴν φυλάξῃ, ἣν ἐνετειλάμην αὐτῷ: ἐφύλαξε δέ μου τὴν ἐντολὴν καὶ προσέθηκε τῷ ἀμπελῶνι ἔργον καλόν, καὶ ἐμοὶ λίαν ἤρεσεν. ἀντὶ τούτου οὖν τοῦ ἔργου οὗ εἰργάσατο θέλω αὐτὸν συγκληρονόμον τῷ υἱῷ μου ποιῆσαι, ὅτι τὸ καλὸν φρονήσας οὐ παρενεθυμήθη, ἀλλ’ ἐτέλεσεν αὐτό.
And he said to them: I promised this servant his freedom if he kept the orders which I gave him. Now he has kept my orders, and has added good work in the vineyard, and greatly pleased me. So in reward for this work which he has done I wish to make him joint heir with my son, because, when he had a good thought he did not put it on one side, but carried it out.
“And he said to them: ‘I promised this servant his freedom if he kept the command I gave him. He kept my command and added a good work to the vineyard, and it pleased me very much. So in return for this work that he did, I want to make him a co-heir with my son, because when he thought of something good, he did not neglect it but carried it out.’”
ταύτῃ τῇ γνώμῃ ὁ υἱὸς τοῦ δεσπότου συνηυδόκησεν αὐτῷ, ἵνα συγκληρονόμος γένηται ὁ δοῦλος τῷ υἱῷ.
The son of the master agreed with this plan, that the servant should be joint heir with the son.
“The master’s son agreed with this decision, that the servant should become co-heir with the son.”
μετὰ ἡμέρας ὀλίγας δεῖπνον ἐποίησεν καὶ ἔπεμψεν αὐτῷ ἐκ τοῦ δείπνου ἐδέσματα πολλά. λαβὼν δὲ ὁ δοῦλος τὰ ἐδέσματα τὰ πεμφθέντα αὐτῷ παρὰ τοῦ δεσπότου τὰ ἀρκοῦντα αὐτῷ ἦρε, τὰ λοιπὰ δὲ τοῖς συνδούλοις αὐτοῦ διέδωκεν.
After a few days he made a feast and sent to him much food from the feast. But the servant took the food which was sent to him by the master, kept what was sufficient for himself, and distributed the rest to his fellow-servants.
“A few days later the master gave a dinner and sent him many dishes from the dinner. The servant took the dishes that were sent him by the master, kept what was enough for himself, and gave the rest to his fellow servants.”
οἱ δὲ σύνδουλοι αὐτοῦ λαβόντες τὰ ἐδέσματα ἐχάρησαν καὶ ἤρξαντο εὔχεσθαι ὑπὲρ αὐτοῦ, ἵνα χάριν μείζονα εὕρῃ παρὰ τῷ δεσπότῃ, ὅτι οὕτως ἐχρήσατο αὐτοῖς.
And his fellow-servants were glad when they received the food, and began to pray for him, that he might find greater favour with his master, because he had treated them thus.
“His fellow servants received the dishes and were glad, and began to pray for him, that he would find greater favor with the master, because he treated them this way.”
ταῦτα πάντα τὰ γεγονότα ὁ δεσπότης αὐτοῦ ἤκουσε καὶ πάλιν λίαν ἐχάρη ἐπὶ τῇ πράξει αὐτοῦ. συγκαλεσάμενος πάλιν τοὺς φίλους ὁ δεσπότης καὶ τὸν υἱὸν αὐτοῦ ἀπήγγειλεν αὐτοῖς τὴν πρᾶξιν αὐτοῦ, ἣν ἔπραξεν ἐπὶ τοῖς ἐδέσμασιν αὐτοῦ οἷς ἔλαβεν: οἱ δὲ ἔτι μᾶλλον συνευδόκησαν γενέσθαι τὸν δοῦλον συγκληρονόμον τῷ υἱῷ αὐτοῦ.
His master heard all these events, and again rejoiced greatly at his conduct. The master again assembled his friends and his son and reported to them what he had done with the food which he had received, and they were still more pleased that the servant should be made joint heir with his son.
“His master heard about all this and was again very glad at what he had done. The master called together his friends and his son again and told them what the servant had done with the dishes he had received. And they agreed all the more that the servant should become co-heir with his son.”
Chapter 3
Λέγω: Κύριε, ἐγὼ ταύτας τὰς παραβολὰς οὐ γινώσκω οὐδὲ δύναμαι νοῆσαι, ἐὰν μή μοι ἐπιλύσῃς αὐτὰς.
The application of the parable to FastingI said: Sir, I do not know these parables and I cannot understand them if you do not explain them to me.
I said, “Sir, I do not know these parables and cannot understand them unless you explain them to me.”
Πάντα σοι ἐπιλύσω, φησί, καὶ ὅσα ἂν λαλήσω μετὰ σοῦ.
I will explain everything to you, he said, and everything that I talk with you.
“I will explain everything to you,” he said, “and whatever I say to you.”
δείξω σοι τὰς ἐντολὰς αὐτοῦ ἐὰν δέ τι ἀγαθὸν ποιήσῃς ἐκτὸς τῆς ἐντολῆς τοῦ θεοῦ, σεαυτῷ περιποιήσῃ δόξαν περισσοτέραν καὶ ἔσῃ ἐνδοξότερος παρὰ τῷ θεῷ οὗ ἔμελλες εἶναι. ἐὰν οὖν φυλάσσων τὰς ἐντολὰς τοῦ θεοῦ προσθῇς καὶ τὰς λειτουργίας ταύτας, χαρήσῃ, ἐὰν τηρήσῃς αὐτὰς κατὰ τὴν ἐμὴν ἐντολήν.
I will show you his commandments and if you do anything good, beyond the commandment of God, you will gain for yourself greater glory, and shall be more honourable with God than you were destined to be. If then, you keep the commandments of God, and add these services also, you shall rejoice, if you keep them according to my commandment.
“I will show you his commandments. If you do something good beyond what God commands, you will gain for yourself greater glory and will be more honored with God than you were going to be. So if, while keeping the commandments of God, you add these services also, you will rejoice, if you keep them according to my command.”
Translator’s note. Here the Shepherd teaches that doing more than God commands earns extra glory. The New Testament does not teach this. Compare Luke 17:10: “We are unworthy servants; we have only done what was our duty.”
λέγω αὐτῷ: Κύριε, ὃ ἐάν μοι ἐντείλῃ, φυλάξω αὐτό: οἶδα γάρ, ὅτι σὺ μετ’ ἐμοῦ εἶ. Ἔσομαι, φησί, μετὰ σοῦ, ὅτι τοιαύτην προθυμίαν ἔχεις τῆς ἀγαθοποιήσεως, καὶ μετὰ πάντων δὲ ἔσομαι, φησίν, ὅσοι ταύτην τὴν προθυμίαν ἔχουσιν.
I said to him: Sir, I will keep whatever you command me, for I know that you are with me. I will be with you, said he, because you have such zeal for doing good, and I will be with all, said he, who have this zeal.
I said to him, “Sir, I will keep whatever you command me, for I know that you are with me.” “I will be with you,” he said, “because you have such eagerness to do good. And I will be with all who have this eagerness.”
ἡ νηστεία αὕτη, φησί, τηρουμένων τῶν ἐντολῶν τοῦ κυρίου, λίαν καλή ἐστιν. οὕτως οὖν φυλάξεις τὴν νηστείαν ταύτην, ἣν μέλλεις τηρεῖν:
This fast, said he, if the commandments of the Lord are kept, is very good. You shall therefore keep this fast, which you are going to observe in this way:
“This fast,” he said, “is very good if the commandments of the Lord are kept. So this is how you are to keep the fast you are going to observe:”
πρῶτον πάντων φύλαξαι ἀπὸ παντὸς ῥήματος πονηροῦ καὶ πάσης ἐπιθυμίας πονηρᾶς καὶ καθάρισόν σου τὴν καρδίαν ἀπὸ πάντων τῶν ματαιωμάτων τοῦ αἰῶνος τούτου. ἐὰν ταῦτα φυλάξῃς, ἔσται σοι αὕτη ἡ νηστεία τελεία.
First of all, keep from every evil word, and from every evil desire and purify your heart from all the vanities of this world. If you keep these things, this fist shall be perfect for you.
“First of all, guard yourself from every evil word and every evil desire and cleanse your heart of all the empty things of this age. If you keep these things, this fast will be complete for you.”
οὕτω δὲ ποιήσεις: συντελέσας τὰ γεγραμμένα, ἐν ἐκείνῃ τῇ ἡμέρᾳ ᾗ νηστεύεις μηδὲν γεύσῃ εἰ μὴ ἄρτον καὶ ὕδωρ, καὶ ἐκ τῶν ἐδεσμάτων σου ὧν ἔμελλες τρώγειν συμψηφίσας τὴν ποσότητα τῆς δαπάνης ἐκείνης τῆς ἡμέρας ἧς ἔμελλες ποιεῖν, δώσεις αὐτὸ χήρᾳ ἢ ὀρφανῷ ἢ ὑστερουμένῳ, καὶ οὕτω ταπεινοφρονήσεις, ἵν ἐκ τῆς ταπεινοφροσύνης σου ὁ εἰληφὼς ἐμπλήσῃ τὴν ἑαυτοῦ ψυχὴν καὶ εὔξηται ὑπὲρ σοῦ πρὸς τὸν κύριον.
And you shall do thus: After completing what has been written, in that day on which you fast you shall taste nothing except bread and water, and you shall reckon the price of the expense for that day which you are going to keep, of the foods which you would have eaten, and you shall give it to a widow or an orphan or to some one destitute, and you shall thus be humble-minded that through your humility he who receives it may fill his soul and pray to the Lord for you.
“And you will do it like this. After you have carried out what is written, on the day you fast you will taste nothing except bread and water. Add up the cost of the foods you would have eaten that day, and give that amount to a widow, an orphan, or someone in need. In this way you will humble yourself, so that through your humility the one who receives it may fill his own soul and pray for you to the Lord.”
ἐὰν οὖν οὕτω τελέσῃς τὴν νηστείαν, ὥς σοι ἐνετειλάμην, ἔσται ἡ θυσία σου δεκτὴ παρὰ τῷ θεῷ, καὶ ἔγγραφος ἔσται ἡ νηστεία αὕτη, καὶ ἡ λειτουργία οὕτως ἐργαζομένη καλὴ καὶ ἱλαρά ἐστι καὶ εὐπρόσδεκτος τῷ κυρίῳ.
If then you thus fulfil the fast as I commanded you, your sacrifice shall be acceptable to God, and this fast shall be written down to your credit, and the service which is thus done is good and joyful and acceptable to the Lord.
“So if you carry out the fast this way, as I commanded you, your sacrifice will be acceptable to God, and this fast will be recorded. The service done in this way is good, cheerful, and well received by the Lord.”
ταῦτα οὕτω τηρήσεις σὺ μετὰ τῶν τέκνων σου καὶ ὅλου τοῦ οἴκου σου: τηρήσας δὲ αὐτὰ μακάριος ἔσῃ: καὶ ὅσοι ἂν ἀκούσαντες αὐτὰ τηρήσωσι, μακάριοι ἔσονται, καὶ ὅσα ἂν αἰτήσωνται παρὰ τοῦ κυρίου λήψονται.
You shall therefore keep these things thus with your children and all your house, and if you keep them you shall be blessed, and all who hear them and keep them shall be blessed and shall obtain from the Lord whatever they ask.
“You will keep these things this way with your children and your whole household. If you keep them you will be blessed. And all who hear and keep them will be blessed, and whatever they ask of the Lord they will receive.”
Chapter 4
Ἐδεήθην αὐτοῦ πολλά, ἵνα μοι δηλώσῃ τὴν παραβολὴν τοῦ ἀγροῦ καὶ τοῦ δεσπότου καὶ τοῦ ἀμπελῶνος καὶ τοῦ δούλου τοῦ χαρακώσαντος τὸν ἀμπελῶνα καὶ τῶν χαράκων καὶ τῶν βοτανῶν τῶν ἐκτετιλμένων ἐκ τοῦ ἀμπελῶνος καὶ τοῦ υἱοῦ καὶ τῶν φίλων τῶν συμβούλων: συνῆκα γάρ, ὅτι παραβολή τίς ἐστι ταῦτα πάντα.
The application of the parable as to the servantI besought him much to explain to me the parable of the field and the master and the vineyard and the servant who fenced the vineyard, and the fences, and the weeds which were pulled up from the vineyard, and the son, and the friends the counsellors. For I understood that all these things are a parable.
I begged him earnestly to explain to me the parable of the field, the master, the vineyard, the servant who fenced the vineyard, the fences, the weeds pulled out of the vineyard, the son, and the friends who were his advisers. For I understood that all of this was a parable.
ὁ δὲ ἀποκριθείς μοι εἶπεν: Αὐθάδης εἰ λίαν εἰς τὸ ἐπερωτᾶν. οὐκ ὀφείλεις, φησίν, ἐπερωτᾶν οὐδὲν ὅλως: ἐὰν γάρ σοι δέῃ δηλωθῆναι, δηλωθήσεται. λέγω αὐτῷ: Κύριε, ὅσα ἄν μοι δείξῃς καὶ μὴ δηλώσῃς, μάτην ἔσομαι ἑωρακὼς αὐτὰ καὶ μὴ νοῶν, τί ἐστιν: ὡσαύτως καὶ ἐάν μοι παραβολὰς λαλήσῃς καὶ μὴ ἐπιλύσῃς μοι αὐτάς, εἰς μάτην ἔσομαι ἀκηκοώς τι παρὰ σοῦ.
He answered and said to me: You are very importunate with asking. You ought not, he said, to ask at all, for if it be necessary for it to be explained to you it will be explained. I said to him: Sir, whatever you show me and do not explain I shall have seen in vain, and not understand what it is. So likewise it you speak parables to me and do not interpret them to me, I shall have heard something from you in vain.
He answered, “You are far too forward in asking questions. You ought not to ask anything at all. If something needs to be explained to you, it will be explained.” I said to him, “Sir, whatever you show me without explaining it, I will have seen for nothing, since I won’t understand what it is. In the same way, if you tell me parables and do not interpret them, I will have heard something from you for nothing.”
ὁ δὲ πάλιν ἀπεκρίθη μοι λέγων: Ὃς ἄν, φησί, δοῦλος ᾖ τοῦ θεοῦ καὶ ἔχῃ τὸν κύριον ἑαυτοῦ ἐν τῇ καρδίᾳ, αἰτεῖται παῤ αὐτοῦ σύνεσιν καὶ λαμβάνει καὶ πᾶσαν παραβολὴν ἐπιλύει, καὶ γνωστὰ αὐτῷ γίνονται τὰ ῥήματα τοῦ κυρίου τὰ λεγόμενα διά παραβολῶν: ὅσοι δὲ βληχροί εἰσι καὶ ἀργοὶ πρὸς τὴν ἔντευξιν, ἐκεῖνοι διστάζουσιν αἰτεῖσθαι παρὰ τοῦ κυρίου:
He answered and said to me again: Whoever, said he, is God’s servant, and has his Lord in his heart, seeks understanding from him and receives it, and he interprets every parable, and the sayings of the Lord which were spoken through parables are made known to him. But as many as are weak and idle in prayer, those hesitate to ask from the Lord.
Again he answered me, “Whoever is a servant of God and has his Lord in his heart asks him for understanding and receives it. He can interpret every parable, and the words of the Lord that were spoken in parables become clear to him. But those who are weak and lazy in prayer hesitate to ask anything of the Lord.
ὁ δὲ κύριος πολυεύσπλαγχνός ἐστι καὶ πᾶσι τοῖς αἰτουμένοις παῤ αὐτοῦ ἀδιαλείπτως δίδωσι. σὺ δὲ ἐνδεδυναμωμένος ὑπὸ τοῦ ἁγίου ἀγγέλου καὶ εἰληφὼς παῤ αὐτοῦ τοιαύτην ἔντευξιν καὶ μὴ ὢν ἀργός, διατί οὐκ αἰτῇ παρὰ τοῦ κυρίου σύνεσιν καὶ λαμβάνεις παῤ αὐτοῦ;
But the Lord is very merciful and gives unceasingly to all who ask from him. But you, since you have been given power by the Holy Angel, and received from him such intercession and are not idle, wherefore do you not seek understanding from the Lord and receive it from him?
“The Lord is full of compassion and gives without ceasing to everyone who asks him. But you have been strengthened by the holy angel and have received from him such a gift of prayer, and you are not lazy. Why, then, do you not ask the Lord for understanding and receive it from him?”
Translator’s note. The Greek word here (enteuxis) usually means a petition or prayer, and its exact sense in this passage is unclear.
λέγω αὐτῷ: Κύριε, ἐγὼ ἔχων σὲ μεθ̓ ἑαυτοῦ ἀνάγκην ἔχω σὲ αἰτεῖσθαι καὶ σὲ ἐπερωτᾶν: σὺ γάρ μοι δεικνύεις πάντα καὶ λαλεῖς μετ’ ἐμοῦ: εἰ δὲ ἄτερ σου ἔβλεπον ἢ ἤκουον αὐτά, ἠρώτων ἂν τὸν κύριον, ἵνα μοι δηλωθῇ.
I said to him: Sir, when I have you with me I needs must ask you and enquire of you, for you show me all things and talk with me, but if I had seen or heard them without you, I should have asked the Lord that it might be explained to me.
I said to him, “Sir, since I have you with me, I have to ask you and question you, for you show me everything and speak with me. If I had seen or heard these things without you, I would have asked the Lord to explain them to me.”
Chapter 5
Εἶπόν σοι, φησί, καὶ ἄρτι, ὅτι πανοῦργος εἶ καὶ αὐθάδης, ἐπερωτῶν τὰς ἐπιλύσεις τῶν παραβολῶν. ἐπειδὴ δὲ οὕτω παράμονος εἶ, ἐπιλύσω σοι τὴν παραβολὴν τοῦ ἀγροῦ καὶ τῶν λοιπῶν τῶν ἀκολούθων πάντων, ἵνα γνωστὰ πᾶσι ποιήσῃς αὐτά. ἄκουε νῦν, φησί, καὶ σύνιε αὐτά.
The further applicationI told you, said he, just now, that you are obstinate and importunate in asking for the, explanations of the parable. But since you are so persistent I will explain to you the parable of the field and all the other consequences of it, that you may make them known to everyone. Listen, now, he said, and understand it.
“I told you a moment ago,” he said, “that you are cunning and stubborn in asking for the explanations of parables. But since you are so persistent, I will explain to you the parable of the field and everything that follows from it, so that you can make it all known to everyone. Listen now and understand it.
ὁ ἀγρὸς ὁ κόσμος οὗτός ἐστιν: ὁ δὲ κύριος τοῦ ἀγροῦ ὁ κτίσας τὰ πάντα καὶ ἀπαρτίσας αὐτὰ καὶ δυναμώσας: ὁ δὲ δοῦλος ὁ υἱὸς τοῦ θεοῦ ἐστιν: αἱ δὲ ἄμπελοι ὁ λαὸς οὗτός ἐστιν, ὃν αὐτὸς ἐφύτευσεν:
The field is this world, and the Lord of the field is He who created everything, and perfected it and gave it strength. And the servant is the Son of God, and the vines are this people which he planted.
“The field is this world. The lord of the field is the one who created all things, finished them, and gave them strength. The servant is the Son of God, and the vines are this people, whom he himself planted.
Translator’s note. Here the shepherd explains the parable told earlier in this Similitude, where a master’s servant fenced and weeded a vineyard and was made co-heir with the master’s son. Identifying the servant with the Son of God raises difficulties, because the master’s son is identified with the Holy Spirit (22.5.2 onward); see the note at 22.6.5.
οἱ δὲ χάρακες οἱ ἅγιοι ἄγγελοί εἰσι τοῦ κυρίου οἱ συγκρατοῦντες τὸν λαὸν αὐτοῦ. αἱ δὲ βοτάναι αἱ ἐκτετιλμέναι ἐκ τοῦ ἀμπελῶνος ἀνομίαι εἰσὶ τῶν δούλων τοῦ θεοῦ: τὰ δὲ ἐδέσματα, ἃ ἔπεμψεν αὐτῷ ἐκ τοῦ δείπνου, αἱ ἐντολαί εἰσιν, ἃς ἔδωκε τῷ λαῷ αὐτοῦ διὰ τοῦ υἱοῦ αὐτοῦ: οἱ δὲ φίλοι καὶ σύμβουλοι οἱ ἅγιοι ἄγγελοι οἱ πρῶτοι κτισθέντες: ἡ δὲ ἀποδημία τοῦ δεσπότου ὁ χρόνος ὁ περισσεύων εἰς τὴν παρουσίαν αὐτοῦ.
And the fences are the holy Angels of the Lord who support his people. And the weeds which are pulled up out of the vineyard are iniquities of the servants of God. And the food which he sent to him from the supper is the commandments which he gave to his people through his Son, and the friends and counsellors are the holy Angels who were first created. And the absence of the Master is the time which remains before his coming.
“The fences are the holy angels of the Lord who hold his people together. The weeds pulled out of the vineyard are the lawless acts of God’s servants. The food he sent him from the dinner is the commandments that he gave to his people through his Son. The friends and advisers are the holy angels who were created first. And the master’s going away is the time that remains until his coming.”
λέγω αὐτῷ: Κύριε, μεγάλως καί θαυμαστῶς πάντα ἐστὶ καὶ ἐνδόξως πάντα ἔχει. μὴ οὖν, φημί, ἐγὼ ἠδυνάμην ταῦτα νοῆσαι; οὐδὲ ἕτερος τῶν ἀνθρώπων, κἂν λίαν συνετὸς ᾖ τις, οὐ δύναται νοῆσαι αὐτά. ἔτι, φημί, κύριε, δήλωσόν μοι, ὃ μέλλω σε ἐπερωτᾶν.
I said to him: Sir, all is great and wonderful and all is glorious. How then, said I, could I understand it? Nor is there any other man, however understanding he may be, who can understand it. Moreover, sir, said I, explain to me what I am going to ask you.
I said to him, “Sir, everything is great and wonderful, and everything is glorious. How could I have understood these things? Not even another person, however wise, could understand them.” Then I said, “Sir, explain to me one more thing that I am about to ask you.”
Λέγε, φησίν, εἴ τι βούλει. Διατί, φημί, κύριε, ὁ υἱὸς τοῦ θεοῦ εἰς δούλου τρόπον κεῖται ἐν τῇ παραβολῇ;
Say, said he, what you wish. Why, said I, sir, is the Son of God in the parable given the form of a servant?
“Say what you wish,” he said. “Sir,” I said, “why is the Son of God shown in the parable in the role of a servant?”
Chapter 6
Ἄκουε, φησίν: εἰς δούλου τρόπον οὐ κεῖται ὁ υἱὸς τοῦ θεοῦ, ἀλλ’ εἰς ἐξουσίαν μεγάλην κεῖται καὶ κυριότητα. Πῶς, φημί, κύριε, οὐ νοῶ.
The son of God as servantListen, said he: The Son of God is not given the form of a servant., but is given great power and lordship. How, sir? said I, I do not understand.
“Listen,” he said. “The Son of God is not placed in the role of a servant. He is placed in great authority and lordship.” “How, sir?” I said. “I don’t understand.”
Ὅτι, φησίν, ὁ θεὸς τὸν ἀμπελῶνα ἐφύτευσε, τοῦτ̓ ἔστι τὸν λαὸν ἔκτισε καὶ παρέδωκε τῷ υἱῷ αὐτοῦ: καὶ ὁ υἱὸς κατέστησε τοὺς ἀγγέλους ἐπ’ αὐτοὺς τοῦ συντηρεῖν αὐτούς: καὶ αὐτὸς τὰς ἁμαρτίας αὐτῶν ἐκαθάρισε πολλὰ κοπιάσας καὶ πολλοὺς κόπους ἠντληκώς: οὐδεὶς γὰρ ἀμπελὼν δύναται σκαφῆναι ἄτερ κόπου ἢ μόχθου.
Because God planted the vineyard, said he, that is, created the people, and gave it over to his Son. And the Son appointed the angels over them to keep them. And he himself cleansed their sins, labouring much and undergoing much toil. For no vineyard can be dug without toil or labour.
“Because,” he said, “God planted the vineyard, that is, he created the people, and handed it over to his Son. The Son appointed the angels over them to watch over them. And he himself cleansed their sins, working hard and enduring many labors, for no vineyard can be dug without toil or effort.
αὐτὸς οὖν καθαρίσας τὰς ἁμαρτίας τοῦ λαοῦ ἔδειξεν αὐτοῖς τὰς τρίβους τῆς ζωῆς, δοὺς αὐτοῖς τὸν νόμον, ὃν ἔλαβε παρὰ τοῦ πατρὸς αὐτοῦ.
When, therefore, he had cleansed the sins of the people, he showed them the ways of life, and gave them the law which he received from his Father.
“So when he had cleansed the sins of the people, he showed them the paths of life by giving them the law that he received from his Father.”
Scripture: John 12:49-50
ὅτι δὲ ὁ κύριος σύμβουλον ἔλαβε τὸν υἱὸν αὐτοῦ καὶ τοὺς ἐνδόξους ἀγγέλους περὶ τῆς κληρονομίας τοῦ δούλου, ἄκουε:
But listen why the Lord took his Son and the glorious angels as counsellors concerning the heritage of the servant.
“Now listen to why the Lord took his Son and the glorious angels as advisers about the servant’s inheritance.
τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν, κατῴκισεν ὁ θεὸς εἰς σάρκα, ἣν ἠβούλετο: αὕτη οὖν ἡ σάρξ, ἐν ᾗ κατῴκησε τὸ πνεῦμα τὸ ἅγιον, ἐδούλευσε τῷ πνεύματι καλῶς ἐν σεμνότητι καὶ ἁγνείᾳ πορευθεῖσα, μηδὲν ὅλως μιάνασα τὸ πνεῦμα.
The Holy Spirit which pre-exists, which created all creation, did God make to dwell in the flesh which he willed. Therefore this flesh, in which the Holy Spirit dwelled, served the Spirit well, walking in holiness and purity, and did not in any way defile the spirit.
“God made the Holy Spirit, who existed beforehand and who created all creation, to dwell in the flesh that he chose. This flesh, in which the Holy Spirit lived, served the Spirit well, conducting itself with dignity and purity, and never defiled the Spirit at all.
Translator’s note. Many scholars read this passage as identifying the pre-existent Son of God with the Holy Spirit, who dwelt in a human body (the “servant”) that God then rewarded by making it a partner. Compare Similitude 9.1.1, where the Spirit is said to be the Son of God. The exact meaning is debated. Hermas never uses the names “Jesus” or “Christ,” and he is working inside a parable rather than writing a formal doctrine. His picture is still clearly different from the church’s later teaching, in which the Son and the Spirit are distinct persons.
πολιτευσαμένην οὖν αὐτὴν καλῶς καὶ ἁγνῶς καὶ συγκοπιάσασαν τῷ πνεύματι καὶ συνεργήσασαν ἐν παντὶ πράγματι, ἰσχυρῶς καὶ ἀνδρείως ἀναστραφεῖσαν, μετὰ τοῦ πνεύματος τοῦ ἁγίου εἵλατο κοινωνόν: ἤρεσε γὰρ ἡ πορεία τῆς σαρκὸς ταύτης, ὅτι οὐκ ἐμιάνθη ἐπὶ τῆς γῆς ἔχουσα τὸ πνεῦμα τὸ ἅγιον.
When, therefore, it had lived nobly and purely, and had laboured with the Spirit, and worked with it in every deed, behaving with power and bravery, he chose it as companion with the Holy Spirit; for the conduct of this flesh pleased him, because it was not defiled while it was bearing the Holy Spirit on earth.
“Because this flesh lived well and purely, labored together with the Spirit, worked with it in every matter, and behaved with strength and courage, God chose it as a partner with the Holy Spirit. The conduct of this flesh pleased him, because it was not defiled on earth while it carried the Holy Spirit.
σύμβουλον οὖν ἔλαβε τὸν υἱὸν καὶ τοὺς ἀγγέλους τοὺς ἐνδόξους, ἵνα καὶ ἡ σὰρξ αὕτη, δουλεύσασα τῷ πνεύματι ἀμέμπτως, σχῇ τόπον τινὰ κατασκηνώσεως καὶ μὴ δόξῃ τὸν μισθὸν τῆς δουλείας αὐτῆς ἀπολωλεκέναι: πᾶσα γὰρ σὰρξ ἀπολήψεται μισθὸν ἡ εὑρεθεῖσα ἀμίαντος καὶ ἄσπιλος, ἐν ᾗ τὸ πνεῦμα τὸ ἅγιον κατῴκησεν.
Therefore he took the Son and the glorious angels as counsellors, that this flesh also, having served the Spirit blamelessly, should have some place of sojourn, and not seem to have lost the reward of its service. For all flesh in which the Holy Spirit has dwelt shall receive a reward if it be found undefiled and spotless.
“So he took the Son and the glorious angels as advisers, so that this flesh also, having served the Spirit without fault, might have some place to dwell and not appear to have lost the reward for its service. For all flesh in which the Holy Spirit has lived will receive a reward, if it is found undefiled and spotless.
ἔχεις καὶ ταύτης τῆς παραβολῆς τὴν ἐπίλυσιν.
You have the explanation of this parable also.
“Now you have the explanation of this parable as well.”
Chapter 7
Ηὐφράνθην, φημί, κύριε, ταύτην τὴν ἐπίλυσιν ἀκούσας. Ἄκουε νῦν, φησί: τὴν σάρκα σου ταύτην φύλασσε καθαρὰν καὶ ἀμίαντον, ἵνα τὸ πνεῦμα τὸ κατοικοῦν ἐν αὐτῇ μαρτυρήσῃ αὐτῇ καὶ δικαιωθῇ σου ἡ σάρξ.
The practical conclusionI am glad, sir, said I, to hear this explanation. Listen, now, he said. Guard this flesh of yours, pure and undefiled, that the spirit which dwells in it may bear it witness, and your flesh may be justified.
“Sir, I was glad to hear this explanation,” I said. “Now listen,” he said. “Keep this flesh of yours pure and undefiled, so that the spirit living in it may bear witness for it and your flesh may be declared righteous.
βλέπε, μήποτε ἀναβῇ ἐπὶ τὴν καρδίαν σου τὴν σάρκα σου ταύτην φθαρτὴν εἶναι καὶ παραχρήσῃ αὐτῇ ἐν μιασμῷ τινί. ἐὰν μιάνῃς τὴν σάρκα σου, μιανεῖς καὶ τὸ πνεῦμα τὸ ἅγιον: ἐὰν δὲ μιάνῃς τὴν σάρκα, οὐ ζήσῃ.
See to it, lest the idea enter your heart that this flesh of yours is mortal, and you abuse it in some defilement. For if you defile your flesh you defile also the Holy Spirit, and if you defile the flesh you shall not live.
“Be careful that it never enters your mind that this flesh of yours is perishable, and so misuse it in some defilement. If you defile your flesh, you will defile the Holy Spirit as well. And if you defile the flesh, you will not live.”
Εἰ δέ τις, φημί, κύριε, γέγονεν ἄγνοια προτέρα, πρὶν ἀκουσθῶσι τὰ ῥήματα ταῦτα, πῶς σωθῇ ὁ ἄνθρωπος ὁ μιάνας τὴν σάρκα αὐτοῦ; Περὶ τῶν προτέρων, φησίν, ἀγνοημάτων τῷ θεῷ μόνῳ δυνατὸν ἴασιν δοῦναι, αὐτοῦ γάρ ἐστι πᾶσα ἐξουσία,
But, if, sir, said I, there was any previous ignorance before these words were heard, how can the man who defiled his flesh be saved? For the former ignorances, said he, it is possible for God alone to give healing, for he has all power,
“But, sir,” I said, “what if someone acted in ignorance before these words were heard? How can a person who has defiled his flesh be saved?” “For earlier acts of ignorance,” he said, “only God can give healing, for all authority is his.
ἐὰν τὸ λοιπὸν μὴ μιάνῃς σου τὴν σάρκα μηδὲ τὸ πνεῦμα: ἀμφότερα γὰρ κοινά ἐστι καὶ ἄτερ ἀλλήλων μιανθῆναι οὐ δύναται. ἀμφότερα οὖν καθαρὰ φύλασσε, καὶ ζήσῃ τῷ θεῷ.
if, for the future, you defile neither the flesh nor the spirit; for both are in communion, and neither can be defiled without the other. Keep, therefore, both pure, and you shall live to God.
“He will heal them if, from now on, you defile neither your flesh nor your spirit, for the two belong together and neither can be defiled without the other. So keep both pure, and you will live to God.”
Similitude 6
Chapter 1
Καθήμενος ἐν τῷ οἴκῳ μου καὶ δοξάζων τὸν κύριον περὶ πάντων ὧν ἑωράκειν καὶ συζητῶν περὶ τῶν ἐντολῶν, ὅτι καλαὶ καὶ δυναταὶ καὶ ἱλαραὶ καὶ ἔνδοξοι καὶ δυνάμεναι σῶσαι ψυχὴν ἀνθρώπου, ἔλεγον ἐν ἐμαυτῷ: Μακάριος ἔσομαι, ἐὰν ταῖς ἐντολαῖς ταύταις πορευθῶ, καὶ ὃς ἂν ταύταις πορευθῇ, μακάριος ἔσται.
IntroductionWhile I was seated in my house, and was glorifying the Lord for all that I had seen, and enquiring about the commandments because they were beautiful and joyful and glorious, and able to save the soul, of man, I said in myself: I shall be blessed if I walk in these commandments, and whoever shall walk in them shall be blessed.
I was sitting in my house, glorifying the Lord for everything I had seen, and thinking about the commandments: that they were good, powerful, joyful, and glorious, and able to save a person’s soul. I said to myself, “I will be blessed if I walk in these commandments, and whoever walks in them will be blessed.”
ὡς ταῦτα ἐν ἐμαυτῷ ἐλάλουν, βλέπω αὐτὸν ἐξαίφνης παρακαθήμενόν μοι καὶ λέγοντα ταῦτα: Τί διψυχεῖς περὶ τῶν ἐντολῶν ὧν σοι ἐνετειλάμην; καλαί εἰσιν: ὅλως μὴ διψυχήσῃς, ἀλλ’ ἔνδυσαι τὴν πίστιν τοῦ κυρίου, καὶ ἐν αὐταῖς πορεύσῃ: ἐγὼ γάρ σε ἐνδυναμώσω ἐν αὐταῖς.
While I said this in myself I suddenly saw him seated by me, and saying this: Why are you double-minded concerning the commandments which I commanded you? They are beautiful. Be not double-minded at all, but put on the faith of the Lord, and you shall walk in them, for I will strengthen you in them.
While I was saying this to myself, I suddenly saw him sitting beside me. He said, “Why are you double-minded about the commandments I gave you? They are good. Do not be double-minded at all. Put on the faith of the Lord, and you will walk in them, for I will strengthen you in them.
αὗται αἱ ἐντολαὶ σύμφοροί εἰσι τοῖς μέλλουσι μετανοεῖν: ἐὰν γὰρ μὴ πορευθῶσιν ἐν αὐταῖς, εἰς μάτην ἐστὶν ἡ μετάνοια αὐτῶν.
These commandments are helpful to those who are going to repent, for if they do not walk in them their repentance is in vain.
“These commandments are useful for those who are about to repent. If they do not walk in them, their repentance is in vain.
οἱ οὖν μετανοοῦντες ἀποβάλλετε τὰς πονηρίας τοῦ αἰῶνος τούτου τὰς ἐκτριβούσας ὑμᾶς: ἐνδυσάμενοι δὲ πᾶσαν ἀρετὴν δικαιοσύνης δυνήσεσθε τηρῆσαι τὰς ἐντολὰς ταύτας καὶ μηκέτι προστιθέναι ταῖς ἁμαρτίαις ὑμῶν. πορεύεσθε οὖν ταῖς ἐντολαῖς μου ταύταις, καὶ ζήσεσθε τῷ θεῷ. ταῦτα πάντα παῤ ἐμοῦ λελάληται ὑμῖν.
Do you, therefore, who repent, put away the wickednesses of this world which lead you astray, but if you put on all the virtue of righteousness, you shall be able to keep these commandments, and no longer add to your sins. Therefore walk in these commandments of mine, and you shall live to God. All these things have been spoken to you by me.
“So you who are repenting, throw off the wickedness of this age, which wears you down. Put on every virtue of righteousness, and you will be able to keep these commandments and stop adding to your sins. Walk, then, in these commandments of mine, and you will live to God. All of this has been spoken to you by me.”
καὶ μετὰ τὸ ταῦτα λαλῆσαι αὐτὸν μετ’ ἐμοῦ, λέγει μοι: Ἄγωμεν εἰς ἀγρόν, καὶ δείξω σοι τοὺς ποιμένας τῶν προβάτων. Ἄγωμεν, φημί, κύριε. καὶ ἤλθομεν εἴς τι πεδίον, καὶ δεικνύει μοι ποιμένα νεανίσκον ἐνδεδυμένον σύνθεσιν ἱματίων τῷ χρώματι κροκώδη.
The vision of the ShepherdsAnd after he spoke these things with me, he said to me: Let us go into the country, and I will show you the shepherds of the sheep. Let us go, sir, said I. And we came into a plain, and he showed me a young shepherd, clothed with a suit of garments of yellow colour.
After he had spoken with me in this way, he said to me, “Let’s go out to the countryside, and I will show you the shepherds of the sheep.” “Let’s go, sir,” I said. We came to a plain, and he showed me a young shepherd dressed in a saffron-colored outfit.
ἔβοσκε δὲ πρόβατα πολλὰ λίαν, καὶ τὰ πρόβατα ταῦτα ὡσεὶ τρυφῶντα ἦν καὶ λίαν σπαταλῶντα καὶ ἱλαρὰ ἦν σκιρτῶντα ὧδε κἀκεῖσε: καὶ αὐτὸς ὁ ποιμὴν πάνυ ἱλαρὸς ἦν ἐπὶ τῷ ποιμνίῳ αὐτοῦ: καὶ αὐτὴ ἡ ἰδέα τοῦ ποιμένος ἱλαρὰ ἦν λίαν, καὶ ἐν τοῖς προβάτοις περιέτρεχε.
And he was feeding very many sheep, and these sheep were well fed and very frisky, and were glad as they skipped here and there. And the shepherd himself was very joyful over his flock, and the face of the shepherd was very joyful, and he ran about among the sheep.
He was pasturing a great many sheep. These sheep seemed to be living in luxury and were very pampered, and they were skipping about happily here and there. The shepherd himself was very cheerful over his flock. Even his appearance was very cheerful, and he ran around among the sheep.
Chapter 2
Καὶ λέγει μοι: Βλέπεις τὸν ποιμένα τοῦτον; Βλέπω, φημί, κύριε. Οὗτος, φησίν, ἄγγελος τρυφῆς καὶ ἀπάτης ἐστίν. οὗτος ἐκτρίβει τὰς ψυχὰς τῶν δούλων τοῦ θεοῦ καὶ καταστρέφει αὐτοὺς ἀπὸ τῆς ἀληθείας, ἀπατῶν αὐτοὺς ταῖς ἐπιθομίαις ταῖς πονηραῖς, ἐν αἷς ἀπόλλυνται.
The Shepherd of luxuryAnd he said to me: Do you see this shepherd? Yes, sir, said I, I see him. This, said he, is the angel of luxury and deceit. He wears out the souls of the servants of God, and perverts them from the truth, deceiving them with evil desires in which they perish.
He said to me, “Do you see this shepherd?” “I see him, sir,” I said. “This,” he said, “is the angel of luxury and deceit. He wears down the souls of God’s servants and turns them away from the truth, deceiving them with evil desires that destroy them.
ἐπιλανθάνονται γὰρ τῶν ἐντολῶν τοῦ θεοῦ τοῦ ζῶντος καὶ πορεύονται ἀπάταις καὶ τρυφαῖς ματαίαις καὶ ἀπόλλυνται ὑπὸ τοῦ ἀγγέλου τούτου, τινὰ μὲν εἰς θάνατον, τινὰ δὲ εἰς καταφθοράν.
For they forget the commandments of the Living God, and walk in deceit and vain luxury, and are destroyed by this angel, some to death, and some to corruption.
“They forget the commandments of the living God and walk in deceit and empty pleasures, and this angel destroys them, some to death and some to ruin.”
λέγω αὐτῷ: Κύριε, οὐ γινώσκω ἐγώ, τί ἐστιν εἰς θάνατον καὶ τί εἰς καταφθοράν. Ἄκουε, φησίν: ἃ εἶδες πρόβατα ἱλαρὰ καὶ σκιρτῶντα, οὗτοί εἰσιν οἱ ἀπεσπασμένοι ἀπὸ τοῦ θεοῦ εἰς τέλος καὶ παραδεδωκότες ἑαυτοὺς ταῖς ἐπιθυμίαις τοῦ αἰῶνος τούτου. ἐν τούτοις οὖν μετάνοια ζωῆς οὐκ ἔστιν, ὅτι προσέθηκαν ταῖς ἁμαρτίαις αὐτῶν καὶ εἰς τὸ ὄνομα τοῦ θεοῦ ἐβλασφήμησαν. τῶν τοιούτων οὖν ὁ θάνατός ἐστιν.
I said to him: Sir, I do not know what is to death, and what is to corruption. Listen, he said, the sheep which you see joyful and skipping, these are those which have been torn away from God completely, and have given themselves up to the lusts of this world. For these, then, there is no repentance of life, because they added to their sins and blasphemed against the name of God. Such men incur death.
I said to him, “Sir, I don’t know what it means to be destroyed ‘to death’ and what it means ‘to ruin.’” “Listen,” he said. “The sheep you saw that were cheerful and skipping are those who have been torn away from God completely and have handed themselves over to the desires of this age. For them there is no repentance that leads to life, because they added to their sins and blasphemed the name of God. These are the ones who are headed for death.
Translator’s note. Later in the book (Parables 8 and 9), Hermas again says that there is no repentance for those who blasphemed the Lord or turned traitor and were ashamed of his name. He seems to have deliberate apostasy in view. Readers may compare Hebrews 6:4-6, but Hermas does not quote it.
ἃ δὲ εἶδες πρόβατα μὴ σκιρτῶντα, ἀλλ’ ἐν τόπῳ ἑνὶ βοσκόμενα, οὗτοί εἰσιν οἱ παραδεδωκότες μὲν ἑαυτοὺς ταῖς τρυφαῖς καὶ ἀπάταις, εἰς δὲ τὸν κύριον οὐδὲν ἐβλασφήμησαν: οὗτοι οὖν κατεφθαρμένοι εἰσὶν ἀπὸ τῆς ἀληθείας. ἐν τούτοις ἐλπίς ἐστι μετανοίας, ἐν ᾗ δύνανται ζῆσαι. ἡ καταφθορὰ οὖν ἐλπίδα ἔχει ἀνανεώσεώς τινος, ὁ δὲ θάνατος ἀπώλειαν ἔχει αἰώνιον.
But the sheep which you see not skipping, but feeding in one place, these are they who have given themselves up to luxury and deceit, but have uttered no blasphemy against the Lord. These then have been corrupted from the truth; in them there is hope of repentance, in which they can live. Corruption, then, has hope of some renewing, but death has eternal destruction.
“The sheep you saw that were not skipping but grazing in one place are those who have handed themselves over to luxury and deceit, but who have not blasphemed the Lord at all. These have been ruined and led away from the truth. For them there is still hope of repentance, by which they can live. So ruin has some hope of renewal, but death means destruction forever.”
πάλιν προέβην μικρόν, καὶ δεικνύει μοι ποιμένα μέγαν ὡσεὶ ἄγριον τῇ ἰδέᾳ, περικείμενον δέρμα αἴγειον λευκόν, καὶ πήραν τινὰ εἶχεν ἐπὶ τῶν ὤμων καὶ ῥάβδον σκληρὰν λίαν καὶ ὄζους ἔχουσαν καὶ μάστιγα μεγάλην: καὶ τὸ βλέμμα εἶχε περίπικρον, ὥστε φοβηθῆναί με αὐτόν: τοιοῦτον εἶχε τὸ βλέμμα.
The Shepherd of PunishmentAgain I went on a little, and he showed me a great shepherd, as it were savage in appearance, clothed in a white goat-skin, and he had a bag on his shoulders, with a great staff, very hard and with knots, and a great whip. And he looked very bitter so that 1 was afraid of him, such a look had he.
I went on a little farther, and he showed me a large shepherd who looked wild. He was wearing a white goatskin and carried a bag on his shoulders, a very hard staff with knots in it, and a large whip. His gaze was so harsh that I was afraid of him.
οὗτος οὖν ὁ ποιμὴν παρελάμβανε τὰ πρόβατα ἀπο τοῦ ποιμένος τοῦ νεανίσκου, ἐκεῖνα τὰ σπαταλῶντα καὶ τρυφῶντα, μὴ σκιρτῶντα δέ, καὶ ἔβαλεν αὐτὰ εἴς τινα τόπον κρημνώδη καὶ ἀκανθώδη καὶ τριβολώδη, ὥστε ἀπὸ τῶν ἀκανθῶν καὶ τριβόλων μὴ δύνασθαι ἐκπλέξαι τὰ πρόβατα, ἀλλ’ ἐμπλέκεσθαι εἰς τὰς ἀκάνθας καὶ τριβόλους.
This shepherd then was receiving the sheep from the young shepherd; that is to say, those who were frisky and well-fed but not skipping, and put them in a certain place precipitous and thorny and full of thistles, so that the sheep could not disentangle themselves from the thorns and thistles, but were caught in the thorns and thistles.
This shepherd was taking over from the young shepherd those sheep that were pampered and living in luxury but were not skipping. He drove them into a steep place full of thorns and thistles, so that the sheep could not free themselves from the thorns and thistles but were tangled up in them.
ταῦτα οὖν ἐμπεπλεγμένα ἐβόσκοντο ἐν ταῖς ἀκάνθαις καὶ τριβόλοις καὶ λίαν ἐταλαιπώρουν δαιρόμενα ὑπ’ αὐτοῦ: καὶ ὧδε κἀκεῖσε περιήλαυνεν αὐτὰ καὶ ἀνάπαυσιν αὐτοῖς οὐκ ἐδίδου, καὶ ὅλως οὐκ εὐσταθοῦσαν τὰ πρόβατα ἐκεῖνα.
These then were being pastured all entangled in the thorns and thistles, and they were very wretched, being beaten by him, and lie was driving them about here and there, and gave them no rest, and those sheep had no happy time at all.
So they grazed tangled in the thorns and thistles, and they were in great misery as he beat them. He drove them here and there and gave them no rest, and those sheep had no peace at all.
Chapter 3
Βλέπων οὖν αὐτὰ οὕτω μαστιγούμενα καὶ ταλαιπωρούμενα ἐλυπούμην ἐπ’ αὐτοῖς, ὅτι οὕτως ἐβασανίζοντο καὶ ἀνοχὴν ὅλως οὐκ εἶχον.
When therefore I saw them thus beaten and miserable I grieved for them that they were being so tormented, and had no rest at all.
When I saw them being whipped and suffering in this way, I felt sorry for them, because they were tormented like that and had no relief at all.
λέγω τῷ ποιμένι τῷ μετ’ ἐμοῦ λαλοῦντι: Κύριε, τίς ἐστιν οὗτος ὁ ποιμὴν ὁ οὕτως ἄσπλαγχνος καὶ πικρὸς καὶ ὅλως μή σπλαγχνιζόμενος ἐπὶ τὰ πρόβατα ταῦτα; Οὗτος, φησίν, ἐστὶν ὁ ἄγγελος τῆς τιμωρίας: ἐκ δὲ τῶν ἀγγέλων τῶν δικαίων ἐστί, κείμενος δὲ ἐπὶ τῆς τιμωρίας.
I said to the shepherd who was speaking with me: Sir, who is this shepherd who is so pitiless and bitter, and has no compassion at all on these sheep? This, said he, is the angel of punishment. He is one of the righteous angels, but is set over punishment.
I said to the shepherd who was speaking with me, “Sir, who is this shepherd who is so hard and bitter and has no pity at all for these sheep?” “This,” he said, “is the angel of punishment. He is one of the righteous angels, but he is put in charge of punishment.
παραλαμβάνει οὖν τοὺς ἀποπλανωμένους ἀπὸ τοῦ θεοῦ καὶ πορευθέντας ταῖς ἐπιθυμίαις καὶ ἀπάταις τοῦ αἰῶνος τούτου καὶ τιμωρεῖ αὐτούς, καθὼς ἄξιοί εἰσι, δειναῖς καὶ ποικίλαις τιμωρίαις.
Therefore he receives those who have wandered away from God, and walked in the lusts and deceits of this world, and punishes them, as they deserve, with various terrible punishments.
“He takes those who have wandered away from God and followed the desires and deceits of this age, and he punishes them as they deserve, with terrible and varied punishments.”
Ἤθελον, φημί, κύριε, γνῶναι τὰς ποικίλας ταύτας τιμωρίας, ποταπαί εἰσιν. Ἄκουε, φησί, τὰς ποικίλας βασάνους καὶ τιμωρίας. βιωτικαί εἰσιν αἱ βάσανοι: τιμωροῦνται γὰρ οἱ μὲν ζημίαις, οἱ δὲ ὑστερήσεσιν, οἱ δὲ ἀσθενείαις ποικίλαις, οἱ δὲ πάσῃ ἀκαταστασίᾳ, οἱ δὲ ὑβριζόμενοι ὑπὸ ἀναξίων καὶ ἑτέραις πολλαῖς πράξεσι πάσχοντες.
I should like, sir, said I, to know these different punishments, of what kind they are. Hear, said he, the different tortures and punishments. The tortures befall them in this life, for some are punished with loss, others with deprivations, others with divers illnesses, others with all unsettlement, and others are insulted by the unworthy, and suffer many other things.
“Sir,” I said, “I would like to know what these various punishments are.” “Listen to the various torments and punishments,” he said. “These torments belong to this life. Some are punished with losses, some with want, some with all kinds of illness, some with every kind of turmoil, some by being insulted by unworthy people, and some by suffering in many other circumstances.
Translator’s note. Hermas places these punishments in the present life (“belonging to this life”), not in the world to come. As the parable goes on to explain, they fall on those who still have hope of repentance, and they are meant to bring them to repent and be strengthened in faith.
πολλοὶ γὰρ ἀκαταστατοῦντες ταῖς βουλαῖς αὐτῶν ἐπιβάλλονται πολλά, καὶ οὐδὲν αὐτοῖς ὅλως προχωρεῖ. καὶ λέγουσιν ἑαυτοὺς μὴ εὐοδοῦσθαι ἐν ταῖς πράξεσιν αὐτῶν, καὶ οὐκ ἀναβαίνει αὐτῶν ἐπὶ τὴν καρδίαν, ὅτι ἔπραξαν πονηρὰ ἔργα, ἀλλ’ αἰτιῶνται τὸν κύριον.
For many have been unsettled in their counsels and try many things, and nothing goes well for them at all. And they say that they do not prosper in their undertaking, and it does not enter into their hearts that they have done wicked deeds, but they blame the Lord.
“Many people are restless in their plans and attempt many things, but nothing at all succeeds for them. They say they are not prospering in their business, and it never enters their minds that they have done evil. Instead they blame the Lord.
ὅταν οὖν θλιβῶσι πάσῃ θλίψει, τότε ἐμοὶ παραδίδονται εἰς ἀγαθὴν παιδείαν καὶ ἰσχυροποιοῦνται ἐν τῇ πίστει τοῦ κυρίου καὶ τὰς λοιπὰς ἡμέρας τῆς ζωῆς αὐτῶν δουλεύουσι τῷ κυρίῳ ἐν καθαρᾷ καρδίᾳ: ἐὰν δὲ μετανοήσωσι, τότε ἀναβαίνει ἐπὶ τὴν καρδίαν αὐτῶν τὰ ἔργα ἃ ἔπραξαν πονηρά, καὶ τότε δοξάζουσι τὸν θεόν, λέγοντες, ὅτι δίκαιος κριτής ἐστι καὶ δικαίως ἔπαθον ἕκαστος κατὰ τὰς πράξεις αὐτοῦ: δουλεύουσι δὲ λοιπὸν τῷ κυρίῳ ἐν καθαρᾷ καρδίᾳ αὐτῶν καὶ εὐοδοῦνται ἐν πάσῃ πράξει αὐτῶν, λαμβάνοντες τοῦ κυρίου πάντα, ὅσα ἂν αἰτῶνται: καὶ τότε δοξάζουσι τὸν κύριον, ὅτι ἐμοὶ παρεδόθησαν, καὶ οὐκέτι οὐδὲν πάσχουσι τῶν πονηρῶν.
When, therefore, they have been afflicted with every affliction, then they are handed over to me, for good instruction, and are made strong in the faith of the Lord, and they serve the Lord the rest of the days of their life with a pure heart. And if they repent, then it enters into their hearts, that the deeds which they did were evil, and then they glorify God saying that he is a righteous judge, and that they suffered righteously, each according to his deeds, and for the future they serve the Lord with a pure heart, and they prosper in all their deeds, receiving from the Lord all things, whatever they ask; , and then they glorify the Lord that they were handed over to me, and they no longer suffer any of the evils.
“When they have been afflicted with every kind of affliction, then they are handed over to me for good discipline, and they are made strong in the faith of the Lord. For the rest of their lives they serve the Lord with a pure heart. If they repent, then it comes to their minds what evil things they did, and they glorify God, saying that he is a righteous judge and that each one suffered justly according to his deeds. From then on they serve the Lord with a pure heart, they prosper in everything they do, and they receive from the Lord whatever they ask. Then they glorify the Lord because they were handed over to me, and they no longer suffer any of the evils.”
Scripture: Matthew 21:22
Chapter 4
Λέγω αὐτῷ: Κύριε, ἔτι μοι τοῦτο δήλωσον. Τί, φησίν, ἐπιζητεῖς; Εἰ ἄρα, φημί, κύριε, τὸν αὐτὸν χρόνον βασανίζονται οἱ τρυφῶντες καὶ ἀπατώμενοι, ὅσον τρυφῶσι καὶ ἀπατῶνται; λέγει μοι: Τὸν αὐτὸν χρόνον βασανίζονται.
I said to him: Sir, tell me this also. What more, said he, do you ask? Whether, Sir, said I, those who live in luxury and are deceived are punished for the same time as they live in luxury and deceit? And he said to me: Yes, they are punished the same time.
I said to him, “Sir, explain this one more thing to me.” “What else do you want to know?” he said. “Sir,” I said, “are those who live in luxury and are deceived punished for the same length of time that they lived in luxury and were deceived?” He said to me, “They are punished for the same length of time.”
Ἐλάχιστον, φημί, κύριε, βασανίζονται: ἔδει γὰρ τοὺς οὕτω τρυφῶντας καὶ ἐπιλανθανομένους τοῦ θεοῦ ἑπταπλασίως βασανίζεσθαι.
Sir, said I, they are punished a very short time, for those who live in such luxury and forget God, ought to be punished sevenfold.
“Sir,” I said, “that is a very short punishment. People who live in such luxury and forget God ought to be punished seven times as long.”
λέγει μοι: Ἄφρων εἶ καὶ οὐ νοεῖς τῆς βασάνου τὴν δύναμιν. Εἰ γὰρ ἐνόουν, φημί, κύριε, οὐκ ἂν ἐπηρώτῳν, ἵνα μοι δηλώσῃς. Ἄκουε, φησίν, φησίν, ἀμφοτέρων τὴν δύναμιν.
He said to me: You are foolish, and do not understand the power of punishment. No, said I, Sir, for if I had understood it, I should not have asked you to tell me. Listen, said he, to the power of both.
He said to me, “You are foolish and do not understand the power of punishment.” “Sir,” I said, “if I did understand, I would not be asking you to explain.” “Listen,” he said, “to the power of both.
τῆς τρυφῆς καὶ ἀπάτης ὁ χρόνος ὥρα ἐστὶ μία: τῆς δὲ βασάνου ἡ ὥρα τριάκοντα ἡμερῶν δύναμιν ἔχει. ἐὰν οὖν μίαν ἡμέραν τρυφήσῃ τις καὶ ἀπατηθῇ, μίαν δὲ ἡμέραν βασανισθῇ, ὅλον ἐνιαυτὸν ἰσχύει ἡ ἡμερα τῆς βασάνου. ὅσας οὖν ἡμέρας τρυφήσῃ τις, τοσούτους ἐνιαυτοὺς βασανίζεται. βλέπεις οὖν, φησίν, ὅτι τῆς τρυφῆς καὶ ἀπάτης ὁ χρόνος ἐλάχιστός ἐστι, τῆς δὲ τιμωρίας καὶ βασάνου πολύς.
The time of luxury and deceit is one hour, but the hour of punishment has the power of thirty days. If, therefore, any man live in luxury and deceit for one day, and be punished one day, the day of punishment has the power of a whole year, for a man is punished as many years as he has lived days in luxury. You see, therefore, said he, that the time of luxury and deceit is very short, but the time of punishment is long.
“The time of luxury and deceit is one hour, but an hour of punishment has the force of thirty days. So if someone enjoys luxury and is deceived for one day, and is punished for one day, that day of punishment counts as a whole year. A person is punished for as many years as the days he spent in luxury. You see, then,” he said, “that the time of luxury and deceit is very short, while the time of punishment and torment is long.”
Translator’s note. Compare the “year for each day” pattern in Numbers 14:34, though Hermas does not cite it.
Chapter 5
Ἔτι, φημί, κύριε, οὐ νενόηκα ὅλως περὶ τοῦ χρόνου τῆς ἀπάτης καὶ τρυφῆς καὶ βασάνου: τηλαυγέστερόν μοι δήλωσον.
Sir, said I, I still do not at all understand about the time of deceit and luxury and torture; explain it to me more clearly.
“Sir,” I said, “I still don’t understand at all about the time of deceit, luxury, and punishment. Explain it to me more clearly.”
ἀποκριθείς μοι λέγει: Ἡ ἀφροσύνη σου παράμονός ἐστι, καὶ οὐ θέλεις σου τὴν καρδίαν καθαρίσαι καὶ δουλεύειν τῷ θεῷ. βλέπε, φησί, μήποτε ὁ χρόνος πληρωθῇ καὶ σὺ ἄφρων εὑρεθῇς. ἄκουε οὖν, φησί, καθὼς βούλει, ἵνα νοήσῃς αὐτά.
He answered and said to me: Your foolishness is lasting, and you do not wish to purify your heart and to serve God. See to it, said he, lest the time be fulfilled, and you be found still foolish. Listen, then, said he, that you may understand it as you wish.
He answered me, “Your foolishness lingers. You do not want to purify your heart and serve God. Be careful that the time does not run out and you are found still foolish. So listen, as you wish, so that you may understand.
ὁ τρυφῶν καὶ ἀπατώμενος μίαν ἡμέραν καὶ πράσσων, ἃ βούλεται, πολλὴν ἀφροσύνην ἐνδέδυται καὶ οὐ νοεῖ τὴν πρᾶξιν, ἣν ποιεῖ: εἰς τὴν αὔριον ἐπιλανθάνεται γάρ, τί πρὸ μιᾶς ἔπραξεν: ἡ γὰρ τρυφὴ καὶ ἀπάτη μνήμας οὐκ ἔχει διὰ τὴν ἀφροσύνην,ἣν ἐνδέδυται, ἡ δὲ τιμωρία καὶ ἡ βάσανος ὅταν κολληθῇ τῷ ἀνθρώπῳ μίαν ἡμέραν, μέχρις ἐνιαυτοῦ τιμωρεῖται καὶ βασανίζεται: μνήμας γὰρ μεγάλας ἔχει ἡ τιμωρία καὶ ἡ βάσανος.
He who lives in luxury and deceit for a single day, and does what he likes, is clothed with great foolishness, and does not understand the deed which he is doing. For he forgets to-morrow what he did yesterday. For luxury and deceit have no memory, because of the foolishness which they have put on. But when punishment and torture cleave to a man for a single day, he is punished and tortured for a year, for punishment and torture have long memories.
“A person who lives in luxury and deceit for one day and does whatever he likes is clothed in great foolishness and does not understand what he is doing. By the next day he has forgotten what he did the day before, for luxury and deceit have no memory, because of the foolishness they put on. But when punishment and torment cling to a person for a single day, he is punished and tormented for a whole year, because punishment and torment have a long memory.
βασανιζόμενος οὖν καὶ τιμωρούμενος ὅλον τὸν ἐνιαυτόν, μνημονεύει τότε τῆς τρυφῆς καὶ ἀπάτης καὶ γινώσκει, ὅτι δἰ αὐτὰ πάσχει τὰ πονηρά. πᾶς οὖν ἄνθρωπος ὁ τρυφῶν καὶ ἀπατώμενος οὕτω βασανίζεται, ὅτι ἔχοντες ζωὴν εἰς θάνατον ἑαυτοὺς παραδεδώκασι.
Therefore, being tortured and punished for a whole year, he then remembers his luxury and deceit, and knows that he is suffering evil because of them. Therefore, all men who live in luxury and deceit are thus tortured, because though they have life, they have given themselves over to death.
“So after a whole year of being tormented and punished, he remembers his luxury and deceit and recognizes that he is suffering these evils because of them. Everyone who lives in luxury and deceit is tormented in this way, because although they have life, they have handed themselves over to death.”
Ποῖαι, φημί κύριε, τρυφαί εἰσι βλαβεραί; Πᾶσα, φησί, πρᾶξις τρυφή ἐστι τῷ ἀνθρώπῳ, ὃ ἐὰν ἡδέως ποιῇ: καὶ γὰρ ὁ ὀξύχολος τῷ ἑαυτοῦ πάθει τὸ ἱκανὸν ποιῶν τρυφᾷ: καὶ ὁ μοιχὸς καὶ ὁ μέθυσος καὶ ὁ κατάλαλος καὶ ὁ ψεύστης καὶ ὁ πλεονέκτης καὶ ὁ ἀποστερητὴς καὶ ὁ τούτοις τὰ ὅμοια ποιῶν ἰδίᾳ νόσῳ τὸ ἱκανὸν ποιεῖ: τρυφᾷ οὖν ἐπὶ τῇ πράξει αὐτοῦ.
What sort of luxuries, Sir, said I, are harmful? Every act which a man does with pleasure, said he, is luxury, for even the ill-tempered man, by giving satisfaction to his own temper, lives luxuriously. And the adulterer and drunkard and evil-speaker and liar, and the covetous and the robber, and he who does such things as these gives satisfaction to his own disease; therefore he lives in luxury from his own acts.
“Sir,” I said, “which kinds of luxury are harmful?” “Every action is a luxury for a person,” he said, “if he does it with pleasure. Even the hot-tempered man lives in luxury when he satisfies his own passion. So do the adulterer, the drunkard, the slanderer, the liar, the greedy person, the swindler, and everyone who does things like these: each satisfies his own disease. He lives in luxury through his own action.
αὗται πᾶσαι αἱ τρυφαὶ βλαβεραί εἰσι τοῖς δούλοις τοῦ θεοῦ. διὰ ταύτας οὖν τὰς ἀπάτας πάσχουσιν οἱ τιμωρούμενοι καὶ βασανιζόμενοι.
All these luxuries are harmful to the servants of God. Those, therefore, who are punished and tortured suffer, because of these deceits.
“All these luxuries are harmful to God’s servants. It is because of these deceptions that those who are punished and tormented suffer.
εἰσὶν δὲ καὶ τρυφαὶ σώζουσαι τοὺς ἀνθρώπους: πολλοὶ γὰρ ἀγαθὸν ἐργαζόμενοι τρυφῶσι τῇ ἑαυτῶν ἡδονῇ φερόμενοι. αὕτη οὖν ἡ τρυφὴ σύμφορός ἐστι τοῖς δούλοις τοῦ θεοῦ καὶ ζωὴν περιποιεῖται τῷ ἀνθρώπῳ τῷ τοιούτῳ: αἱ δὲ βλαβεραὶ τρυφαὶ αἱ προειρημέναι βασάνους καὶ τιμωρίας αὐτοῖς περιποιοῦνται: ἐὰν δὲ ἐπιμένωσι καὶ μὴ μετανοήσωσι, θάνατον ἑαυτοῖς περιποιοῦνται.
But there are also luxuries which bring men salvation, for many who do good luxuriate and are carried away with their own pleasure. This luxury therefore is profitable to the servants of God, and brings life to such a man. But the harmful luxuries spoken of already bring them torture and punishment. But if they continue in them and do not repent, they procure death for themselves.
“But there are also luxuries that save people. Many who do good find luxury in it, carried along by their own pleasure. This kind of luxury is useful for God’s servants and brings life to such a person. The harmful luxuries I described before bring them torment and punishment. And if they stay in them and do not repent, they bring death on themselves.”
Translator’s note. The Greek word translated “luxury” (truphē) can also mean delight or enjoyment. Hermas uses the same word for both the harmful and the saving kind. That is why he can speak of “luxuries that save.”
Similitude 7
Chapter 1
Μετὰ ἡμέρας ὀλίγας εἶδον αὐτὸν εἰς τὸ πεδίον τὸ αὐτό, ὅπου καὶ τοὺς ποιμένας ἑωράκειν, καὶ λέγει μοι: Τί ἐπιζητεῖς; Πάρειμι, κύριε, ἵνα τὸν ποιμένα τὸν τιμωρητὴν κελεύσῃς ἐκ τοῦ οἴκου μου ἐξελθεῖν, ὅτι λίαν με θλίβει. Δεῖ σε, φησί, θλιβῆναι: οὕτω γάρ, φησί, προσέταξεν ὁ ἔνδοξος ἄγγελος τὰ περὶ σοῦ: θέλει γάρ σε πειρασθῆναι. Τί γάρ, φημί, κύριε, ἐποίησα οὕτω πονηρόν, ἵνα τῷ ἀγγέλῳ τούτῳ παραδοθῶ;
The reason for the continued punishment of the penitentAfter a few days I saw him in the same plain, where I had also seen the shepherds, and he said to me: What more are you seeking? I have come here. Sir, said I, in order that you may command the shepherd of punishment to depart from my house, because he afflicts me too much. You must be: afflicted, said he, For thus, said he, the glorious angel enjoined concerning you. For he wishes you to be tried. Yes, Sir, said I, but what have I done so wicked, that I should be handed over to this angel?
A few days later I saw him on the same plain where I had seen the shepherds. He said to me, “What are you looking for?” “I am here, sir,” I said, “so that you will order the shepherd of punishment to leave my house, because he is afflicting me severely.” “You must be afflicted,” he said. “The glorious angel gave this order about you, because he wants you to be tested.” “But sir,” I said, “what have I done that is so evil that I should be handed over to this angel?”
Translator’s note. As the Shepherd goes on to explain, Hermas is suffering because his household has sinned. The “glorious angel” appears several times in Hermas. In Similitude 8 (25.3.3) he is named as Michael, though some scholars connect the figure with the Son of God. The Shepherd himself is the angel of repentance.
Ἄκουε, φησίν: αἱ μὲν ἁμαρτίαι σου πολλαί, ἀλλ’ οὐ τοσαῦται, ὥστε τῷ ἀγγέλῳ τούτῳ παραδοθῆναι: ἀλλ’ ὁ οἶκός σου μεγάλας ἀνομίας καὶ ἁμαρτίας εἰργάσατο, καὶ παρεπικράνθη ὁ ἔνδοξος ἄγγελος ἐπὶ τοῖς ἔργοις αὐτῶν καὶ διὰ τοῦτο ἐκέλευσέ σε χρόνον τινὰ θλιβῆναι, ἵνα κἀκεῖνοι μετανοήσωσι καὶ καθαρίσωσιν ἑαυτοὺς ἀπὸ πάσης ἐπιθυμίας τοῦ αἰῶνος τούτου. ὅταν οὖν μετανοήσωσι καὶ καθαρισθῶσι, τότε ἀποστήσεται ἀπὸ σοῦ ὁ ἄγγελος τῆς τιμωρίας.
Listen, said he, your sins are many, but not so great as that you should be handed over to this angel; but your family has done great iniquity and sin, and the glorious angel has become enraged at their deeds, and for this reason he commanded you to be afflicted for some time, that they also may repent and purify themselves from every lust of this world. When, therefore, they repent, and have been purified, then the angel of punishment will depart from you.
“Listen,” he said. “Your sins are many, but not so many that you should be handed over to this angel. But your household has committed great lawless acts and sins, and the glorious angel was embittered by what they did. For this reason he ordered you to be afflicted for a time, so that they too might repent and cleanse themselves from every desire of this age. When they repent and are cleansed, the angel of punishment will leave you.”
λέγω αὐτῷ: Κύριε, εἰ ἐκεῖνοι τοιαῦτα εἰργάσαντο, ἵνα παραπικρανθῇ ὁ ἔνδοξος ἄγγελος, τί ἐγὼ ἐποίησα; Ἄλλως, φησίν, οὐ δύνανται ἐκεῖνοι θλιβῆναι, ἐὰν μὴ σὺ ἡ κεφαλὴ τοῦ οἴκου θλιβῇς: σοῦ γὰρ θλιβομένου ἐξ ἀνάγκης κἀκεῖνοι θλιβήσονται, εὐσταθοῦντος δὲ σοῦ οὐδεμίαν δύνανται θλῖψιν ἔχειν.
I said to him: Sir, even if they have done such things that the glorious angel is enraged, what have I done? They cannot, said he, be punished in any other way, than if you, the head of the house, be afflicted. For when you are afflicted, they also will necessarily be afflicted, but while you prosper, they cannot suffer any affliction.
I said to him, “Sir, if they did such things that the glorious angel was embittered, what did I do?” “There is no other way for them to be afflicted,” he said, “except for you, the head of the house, to be afflicted. When you are afflicted, they will necessarily be afflicted too. But while you are doing well, they cannot suffer any affliction.”
Ἀλλ’ ἰδού, φημί, κύριε, μετανενοήκασιν ἐξ ὅλης καρδίας αὐτῶν. Οἶδα, φησί, κἀγώ, ὅτι μετανενοήκασιν ἐξ ὅλης καρδίας αὐτῶν: τῶν οὖν μετανοούντων εὐθὺς δοκεῖς τὰς ἁμαρτιας ἀφίεσθαι; οὐ παντελῶς: ἀλλὰ δεῖ τὸν μετανοοῦντα βασανίσαι τὴν ἑαυτοῦ ψυχὴν καὶ ταπεινοφρονῆσαι ἐν πάσῃ πράξει αὐτοῦ ἰσχυρῶς καὶ θλιβῆναι ἐν πάσαις θίψεσι ποικίλαις: καὶ ἐὰν ὑπενέγκῃ τὰς θλίψεις τὰς ἐπερχομένας αὐτῷ, πάντως σπλαγχνισθήσεται ὁ τὰ πάντα κτίσας καὶ ἐνδυναμώσας καὶ ἴασίν τινα δώσει αὐτῷ:
But see, Sir, said I, they have repented with all their heart. I know, said he, myself also, that they have repented with all their heart; do you then think that the sins of those who repent are immediately forgiven? By no means; but he who repents must torture his own soul, and be humble in all his deeds and be afflicted with many divers afflictions. And if he endure the afflictions which come upon him he who created all things, and gave them power will have compassion in all ways upon him, and will give him some measure of healing;
“But look, sir,” I said, “they have repented with their whole heart.” “I too know that they have repented with their whole heart,” he said. “But do you think the sins of those who repent are forgiven immediately? Not at all. The person who repents must torment his own soul and be thoroughly humble in everything he does, and he must be afflicted with all kinds of afflictions. If he bears the troubles that come on him, then the one who created everything and gave it strength will surely have compassion and give him some healing.
Translator’s note. Hermas holds that repentance involves real hardship and self-humbling. This is part of the background to later discussions of penance in the church. Compare 2 Corinthians 7:9-11 for repentance that produces earnestness, and Hebrews 12:5-11 for suffering as a father’s discipline.
Scripture: Psalm 69
καὶ τοῦτο πάντως, ἐὰν ἴδῃ τὴν καρδίαν τοῦ μετανοοῦντος καθαρὰν ἀπὸ παντὸς πονηροῦ πράγματος. σοὶ δὲ συμφέρον ἐστὶ καὶ τῷ οἴκῳ σου νῦν θλιβῆναι. τί δέ σοι πολλὰ λέγω; θλιβῆναί σε δεῖ, καθὼς προσέταξεν ὁ ἄγγελος κυρίου ἐκεῖνος, ὁ παραδιδούς σε ἐμοί: καὶ τοῦτο εὐχαρίστει τῷ κυρίῳ, ὅτι ἄξιόν σε ἡγήσατο τοῦ προδηλῶσαί σοι τὴν θλῖψιν, ἵνα προγνοὺς αὐτὴν ὑπενέγκῃς ἰσχυρῶς.
and this in every case when he sees that the heart of the penitent is clean from every evil deed. But it is good for you and for your house, to suffer affliction now. But why do I say much to you? you must be afflicted, even as that angel of the Lord, who handed you over to me, ordained. And give the Lord thanks for this, because he deemed you worthy to show you the affliction beforehand, that in your foreknowledge you may endure it with strength.
“This will surely happen if he sees that the heart of the repentant person is clean from every evil thing. It is good for you and your household to be afflicted now. Why should I say more to you? You must be afflicted, just as that angel of the Lord who handed you over to me commanded. And give thanks to the Lord that he thought you worthy to be shown the affliction ahead of time, so that, knowing it beforehand, you might bear it with strength.”
λέγω αὐτῷ: Κύριε, σὺ μετ’ ἐμοῦ γίνου, καὶ δυνήσομαι πᾶσαν θλῖψιν ὑπενεγκεῖν. Ἐγώ, φησίν, ἔσομαι μετὰ σοῦ: ἐρωτήσω δέ καὶ τὸν ἄγγελον τὸν τιμωρητήν, ἵνα σε ἐλαφροτέρως θλίψῃ: ἀλλ’ ὀλίγον χρόνον θλιβήσῃ καὶ πάλιν ἀποκατασταθήσῃ εἰς τὸν οἶκόν σου. μόνον παράμεινον ταπεινοφρονῶν καὶ λειτουργῶν τῷ κυρίῳ ἐν πάσῃ καθαρᾷ καρδίᾳ, καὶ τὰ τέκνα σου καὶ ὁ οἶκός σου, καὶ πορεύου ἐν ταῖς ἐντολαῖς μου αἷς σοι ἐντέλλομαι, καὶ δυνήσεταί σου ἡ μετάνοια ἰσχυρὰ καὶ καθαρὰ εἶναι:
I said to him: Sir, do you be with me, and I shall be able to endure every affliction. Yes, said he, I will be with you, and I will also ask the angel of punishment to afflict you more lightly. But you shall be afflicted a little time and you shall be restored again to your house. Only continue humble and serving the Lord with a pure heart, both your children and your household, and walk in my commandments which I give you, and your repentance shall be able to be strong and pure.
I said to him, “Sir, be with me, and I will be able to bear any affliction.” “I will be with you,” he said. “I will also ask the angel of punishment to afflict you more lightly. But you will be afflicted for a short time, and then you will be restored to your house. Just stay humble and serve the Lord with a pure heart, you and your children and your household, and walk in my commandments that I am giving you. Then your repentance can be strong and pure.
καὶ ἐὰν ταύτας φυλάξῃς μετὰ τοῦ οἴκου σου, ἀποστήσεται πᾶσα θλῖψις ἀπὸ σοῦ: καὶ ἀπὸ πάντων δέ, φησίν, ἀποστήσεται θλῖψις. ὅσοι ἐὰν ἐν ταῖς ἐντολαῖς μου ταύταις πορευθῶσιν.
And if you keep these commandments with your family all affliction shall depart from you. Yes, said he, and affliction shall depart from all who walk in these my commandments.
“If you keep these commandments with your household, all affliction will leave you. And indeed,” he said, “affliction will leave everyone who walks in these commandments of mine.”
Similitude 8
Chapter 1
Ἔδειξέ μοι ἰτέαν μεγάλην, σκεπάζουσαν πεδία καὶ ὄρη, καὶ ὑπὸ τὴν σκέπην τῆς ἰτέας πάντες ἐληλύθασιν οἱ κεκλημένοι ἐν ὀνόματι κυρίου.
The parable of the willow-treeHe showed me a great willow, covering plains and mountains, and under the cover of the willow-tree all had come who were called by the name of the Lord.
He showed me a great willow tree covering plains and mountains, and all who are called by the name of the Lord had come under the shelter of the willow.
εἱστήκει δὲ ἄγγελος κυρίου ἔνδοξος λίαν ὑψηλὸς παρὰ τὴν ἰτέαν, δρέπανον ἔχων μέγα, καὶ ἔκοπτε κλάδους ἀπὸ τῆς ἰτέας, καὶ ἐπεδίδου τῷ λαῷ τῷ σκεπαζομένῳ ὑπὸ τῆς ἰτέας: μικρὰ δὲ ῥαβδία ἐπεδίδου αὐτοῖς, ὡσεὶ πηχυαῖα.
And there stood an angel of the Lord, glorious and very tall, by the side of the willow, with a great pruning-hook, and he kept cutting branches from the willow, and gave them to the people who were in the shade of the willow, and he gave them little rods about a cubit long.
Beside the willow stood a very tall and glorious angel of the Lord, holding a large pruning knife. He was cutting branches from the willow and handing them to the people sheltered by the willow. The branches he handed them were little rods, about a cubit long.
Translator’s note. A cubit was the length from the elbow to the fingertips, roughly a foot and a half (about 45 cm).
μετὰ τὸ πάντας λαβεῖν τὰ ῥαβδία ἔθηκε τὸ δρέπανον ὁ ἄγγελος, καὶ τὸ δένδρον ἐκεῖνο ὑγιὲς ἦν, οἷον καὶ ἑωράκειν αὐτό.
After they had all received the little sticks the angel put down the pruning-hook, and that tree remained as sound as when I first saw it.
After everyone had received a rod, the angel put down the knife, and the tree was as healthy as when I had first seen it.
ἐθαύμαζον δὲ ἐγὼ ἐν ἐμαυτῷ λέγων: Πῶς τοσούτων κλάδων κεκομμένων τὸ δένδρον ὑγιές ἐστι ; λέγει μοι ὁ ποιμήν: Μὴ θαύμαζε, εἰ τὸ δένδρον τοῦτο ὑγιὲς ἔμεινε τοσούτων κλάδων κοπέντων: ἐὰν δέ, φησί, πάντα ἴδῃς, σοι δηλωθήσεται τὸ τί ἐστιν.
And I wondered in myself saying: How is the tree sound, when so many branches have been cut off? The shepherd said to me: Do not wonder that this tree has remained sound, though so many branches have been cut off; but if you see everything it will be made clear to you what it is.
I was amazed and said to myself, “How can the tree be healthy when so many branches have been cut off?” The shepherd said to me, “Do not be amazed that the tree stayed healthy even though so many branches were cut. When you have seen everything, it will be made clear to you what it is.”
ὁ ἄγγελος ὁ ἐπιδεδωκὼς τῷ λαῷ τὰς ῥάβδους πάλιν ἀπῄτει αὐτούς: καὶ καθὼς ἔλαβον, οὕτω καὶ ἐκαλοῦντο πρὸς αὐτόν, καὶ εἷς ἕκαστος αὐτῶν ἀπεδίδου τὰς ῥάβδους. ἐλάμβανε δὲ ὁ ἄγγελος τοῦ κυρίου καὶ κατενόει αὐτάς.
The angel who had given the sticks to the people asked them back, and as they had received so also they were called to him, and each of them gave back the sticks. And the angel of the Lord took them and looked at them.
The angel who had handed out the rods asked the people for them back. In the same order in which they had received them, they were called to him, and each one returned his rod. The angel of the Lord took them and examined them.
παρά τινων ἐλάμβανε τὰς ῥάβδους ξηρὰς καὶ βεβρωμένας ὡς ὑπὸ σητός: ἐκέλευσεν ὁ ἄγγελος τοὺς τὰς τοιαύτας ῥάβδους ἐπιδεδωκότας χωρὶς ἱστάνεσθαι.
From some he received the sticks dried and, as it were, moth-eaten. The angel commanded those who had given up such sticks, to stand apart.
From some he received rods that were dry and, as it were, eaten by moths. The angel ordered those who handed in rods like that to stand apart.
ἕτεροι δὲ ἐπεδίδοσαν ξηράς, ἀλλ’ οὐκ ἦσαν βεβρωμέναι ὑπὸ σητός: καὶ τούτους ἐκέλευσε χωρὶς ἱστάνεσθαι.
And others gave up dry sticks, but they were not moth-eaten, and these he commanded to stand apart.
Others handed in rods that were dry but not moth-eaten. He ordered these to stand apart too.
ἕτεροι δὲ ἐπεδίδουν ἡμιξήρους: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others gave up sticks half dry, and these stood apart.
Others handed in rods that were half dry, and these stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους αὐτῶν ἡμιξήρους καὶ σχισμὰς ἐχούσας: καὶ οὗτοι χωρὶς ἵσταντο.
And others gave up their sticks half dry and with cracks, and these stood apart.
Others handed in rods that were half dry and had cracks, and these stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους αὐτῶν χλωρὰς καὶ σχισμὰς ἐχούσας: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others gave up their sticks, green and having cracks, and these stood apart.
Others handed in rods that were green but had cracks, and these stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους τὸ ἥμισυ ξηρὸν καὶ τὸ ἥμισυ μέρος χλωρόν: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others gave up their sticks half dry and half green, and these stood apart.
Others handed in rods that were half dry and half green, and these stood apart.
ἕτεροι δὲ προσέφερον τὰς ῥάβδους αὐτῶν τὰ δύο μέρη τῆς ῥάβδου χλωρά, τὸ δὲ τρίτον ξηρόν: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others brought two-thirds of the stick green, and one-third dry, and these stood apart.
Others brought rods that were two-thirds green and one-third dry, and these stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰ δύο μέρη ξηρά, τὸ δὲ τρίτον χλωρόν: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others gave up two-thirds dry, and one-third green, and these stood apart.
Others handed in rods that were two-thirds dry and one-third green, and these stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους αὐτῶν παρὰ μικρὸν ὅλας χλωράς, ἐλάχιστον δὲ τῶν ῥάβδων αὐτῶν ξηρὸν ἦν, αὐτὸ τὸ ἄκρον: σχισμὰς δὲ εἶχον ἐν αὐταῖς: καὶ οὗτοι χωρὶς ἵσταντο.
And others gave up their sticks almost wholly green, but a little of their sticks was dry, just the tip, and they had cracks in them, and these stood apart.
Others handed in rods that were almost completely green, with only a very small part dry, just the tip, but with cracks in them, and these stood apart.
ἑτέρων δὲ ἦν ἐλάχιστον χλωρόν, τὰ δὲ λοιπὰ τῶν ῥάβδων ξηρά: καὶ οὗτοι χωρὶς ἱστάνοντο.
And of others there was very little green and the rest of the sticks was dry, and these stood apart.
Others had rods with very little green and the rest dry, and these stood apart.
ἕτεροι δὲ ἤρχοντο τὰς ῥάβδους χλωρὰς φέροντες ὡς ἔλαβον παρὰ τοῦ ἀγγέλου: τὸ δὲ πλεῖον μέρος τοῦ ὄχλου τοιαύτας ῥάβδους ἐπεδίδουν. ὁ δὲ ἄγγελος ἐπὶ τούτοις ἐχάρη λίαν: καὶ οὗτοι χωρὶς ἱστάνοντο.
And others came, bearing their sticks green, as they had received them from the angel, and the greater part of the multitude gave up such sticks, and the angel rejoiced greatly over these, and these stood apart.
Others came carrying rods that were green, just as they had received them from the angel. Most of the crowd handed in rods like that. The angel was very glad about these people, and they stood apart.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους αὐτῶν χλωρὰς καὶ παραφυάδας ἐχούσας: καὶ οὗτοι χωρὶς ἵσταντο: καὶ ἐπὶ τούτοις ὁ ἄγγελος λίαν ἐχάρη.
And others gave up their sticks green and with buds, and these stood apart, and over these also the angel rejoiced greatly.
Others handed in rods that were green and had shoots. These stood apart, and the angel was very glad about them too.
ἕτεροι δὲ ἐπεδίδουν τὰς ῥάβδους αὐτῶν χλωρὰς καὶ παραφυάδας ἐχούσας: αἱ δὲ παραφυάδες αὐτῶν ὡσεὶ καρπόν τινα εἶχον: καὶ λίαν ἱλαροὶ ἦσαν οἱ ἄνθρωποι ἐκεῖνοι, ὧν αἱ ῥάβδοι τοιαῦται εὑρέθησαν. καὶ ὁ ἄγγελος ἐπὶ τούτοις ἠγαλλιᾶτο, καὶ ὁ ποιμὴν λίαν ἱλαρὸς ἦν ἐπὶ τούτοις.
And others gave up their sticks green and with buds. and the buds had; as it were, some fruit. And those men whose sticks were found thus were very joyful; and the angel rejoiced and the shepherd was very joyful over them.
Others handed in rods that were green and had shoots, and the shoots had something like fruit on them. The people whose rods were found like this were very joyful. The angel rejoiced over them, and the shepherd was very joyful about them too.
Chapter 2
Ἐκέλευσε δὲ ὁ ἄγγελος κυρίου στεφάνους ἐνεχθῆναι. καὶ ἐνέχθησαν στέφανοι ὡσεὶ ἐκ φοινίκων γεγονότες, καὶ ἐστεφάνωσε τοὺς ἄνδρας τοὺς ἐπιδεδωκότας τὰς ῥάβδους τὰς ἐχούσας τὰς παραφυάδας καὶ καρπόν τινα καὶ ἀπέλυσεν αὐτοὺς εἰς τὸν πύργον.
And the angel of the Lord commanded crowns to be brought; and crowns were brought; made; as it were; of palm leaves; and he crowned the men who had given up their sticks with buds and some fruit; and sent them away into the tower.
The angel of the Lord ordered crowns to be brought. Crowns were brought that looked as if they were made from palm branches. He crowned the people who had handed in rods with shoots and some fruit, and sent them off into the tower.
καὶ τοὺς ἄλλους δὲ ἀπέστειλεν εἰς τὸν πύργον, τοὺς τὰς ῥάβδους τὰς χλωρὰς ἐπιδεδωκότας καὶ παραφυάδας ἐχούσας, καρπὸν δὲ μὴ ἐχούσας τὰς παραφυάδας, δοὺς αὐτοῖς σφραγῖδας.
And he sent also the others into the tower who gave up their sticks green and with buds; but the buds without fruit; and he gave them seals.
He also sent the others into the tower: those who had handed in rods that were green and had shoots, but whose shoots had no fruit. He gave them seals.
ἱματισμὸν δὲ τὸν αὐτὸν πάντες εἶχον λευκὸν ὡσεὶ χιόνα, οἱ πορευόμενοι εἰς τὸν πύργον.
And all who went into the tower had the same clothing; white as snow.
All who went into the tower were wearing the same clothing, white as snow.
καὶ τοὺς τὰς ῥάβδους ἐπιδεδωκότας χλωρὰς ὡς ἔλαβον ἀπέλυσε, δοὺς αὐτοῖς ἱματισμὸν καὶ σφραγῖδας.
And he sent away those who had given up their sticks green, as they had received them, and gave them clothing and seals.
He also sent away those who handed in their rods green, just as they had received them, and gave them clothing and seals.
μετὰ τὸ ταῦτα τελέσαι τὸν ἄγγελον λέγει τῷ ποιμένι: Ἐγὼ ὑπάγω: σὺ δὲ τούτους ἀπολύσεις εἰς τὰ τείχη, καθὼς ἄξιός ἐστί τις κατοικεῖν. κατανόησον δὲ τὰς ῥάβδους αὐτῶν ἐπιμελῶς καὶ οὕτως ἀπόλυσον: ἐπιμελῶς δὲ κατανόησον. βλέπε, μή τίς σε παρέλθῃ, φησίν, ἐὰν δὲ τίς σε παρέλθῃ, ἐγὼ αὐτοὺς ἐπὶ τὸ θυσιαστήριον δοκιμάσω. ταῦτα εἰπὼν τῷ ποιμένι ἀπῆλθε.
The instruction of the angel to the ShepherdAfter the angel had finished this he said to the shepherd: I am going away, but you shall send these within j the walls, according as any is worthy to dwell there. s But consider their sticks carefully and thus let them go, but look carefully. See to it that none pass you, he said, but if anyone pass you, I will test them at the altar. When he had said this to the shepherd he departed.
When the angel had finished this, he said to the shepherd, “I am going. You are to send these people inside the walls, each one according to where he deserves to live. Examine their rods carefully and then dismiss them. Examine them carefully. Be careful that no one gets past you. If anyone does get past you, I will test them myself at the altar.” After saying this to the shepherd, he left.
καὶ μετὰ τὸ ἀπελθεῖν τὸν ἄγγελον λέγει μοι ὁ ποιμήν: Λάβωμεν πάντων τὰς ῥάβδους καὶ φυτεύσωμεν αὐτάς, εἴ τινες ἐξ αὐτῶν δυνήσονται ζῆσαι. λέγω αὐτῷ: Κύριε, τὰ ξηρὰ ταῦτα πῶς δύνανται ζῆσαι;
And after the angel had departed the shepherd said to me: Let us take the sticks of all of them, and plant them to see if some of them will be able to live. I said to him: Sir, how can these dry things live?
After the angel left, the shepherd said to me, “Let’s take everyone’s rods and plant them, and see whether any of them can live.” I said to him, “Sir, how can these dry things live?”
ἀποκριθείς μοι λέγει: Τὸ δένδρον τοῦτο ἰτέα ἐστὶ καὶ φιλόζωον τὸ γένος: ἐὰν οὖν φυτευθῶσι καὶ μικρὰν ἰκμάδα λαμβάνωσιν αἱ ῥάβδοι, ζήσονται πολλαὶ ἐξ αὐτῶν: εἶτα δὲ πειράσωμεν καὶ ὕδωρ αὐταῖς παραχέειν. ἐάν τις αὐτῶν δυνηθῇ ζῆσαι, συγχαρήσομαι αὐταῖς: ἐὰν δὲ μὴ ζήσῃ, οὐχ εὑρεθήσομαι ἐγὼ ἀμελής.
The treatment, of the sticks by the shepherdHe answered me, and said: This tree is a willow, and is a . species tenacious of life. If then, the sticks be planted and receive a little moisture, many of them will live; but next we must try them, and water them. If any of them can live I shall rejoice with them, and if they do not live I shall not be proved careless.
He answered me, “This tree is a willow, and willows are a kind that clings to life. If the rods are planted and get a little moisture, many of them will live. Then we will also try pouring water on them. If any of them can live, I will rejoice with them. If one does not live, I will not be found negligent.”
ἐκέλευσε δέ μοι ὁ ποιμὴν καλέσαι, καθώς τις αὐτῶν ἐστάθη. ἦλθον τάγματα τάγματα καὶ ἐπεδίδουν τὰς ῥάβδους τῷ ποιμένι: ἐλάμβανε δὲ ὁ ποιμὴν τὰς ῥάβδους καὶ κατὰ τάγματα ἐφύτευσεν αὐτὰς καὶ μετὰ τὸ φυτεῦσαι ὕδωρ αὐταῖς πολὺ παρέχεεν, ὥστε ἀπὸ τοῦ ὕδατος μὴ φαίνεσθαι τὰς ῥάβδους.
And the shepherd commanded me to call each of them as they stood. They came, rank by rank, and gave up their sticks to the shepherd. And the shepherd took the sticks and planted them in ranks, and after planting them, poured much water round them, so that the sticks could not be seen for the water.
The shepherd told me to call the people, each as he had been standing. They came by groups and handed their rods to the shepherd. The shepherd took the rods and planted them group by group, and after planting them he poured so much water on them that the rods could not be seen for the water.
καὶ μετὰ τὸ ποτίσαι αὐτὸν τὰς ῥάβδους λέγει μοι: Ἄγωμεν καὶ μετ’ ὀλίγας ἡμέρας ἐπανέλθωμεν καὶ ἐπισκεψώμεθα τὰς ῥάβδους πάσας: ὁ γὰρ κτίσας τὸ δένδρον τοῦτο θέλει πάντας ζῆν τοὺς λαβόντας ἐκ τοῦ δένδρου τούτου κλάδους. ἐλπίζω δὲ κἀγώ, ὅτι λαβόντα τὰ ῥαβδία ταῦτα ἰκμάδα καὶ ποτισθέντα ὕδατι ζήσονται τὸ πλεῖστον μέρος αὐτῶν.
And after he had watered the sticks he said to me: Let us go and come back after a few days, and visit all the sticks, for he who created this tree wishes all to live who received branches from this tree. And I too have hope for these sticks which have received moisture and been watered, that the greater part of them will live.
After he had watered the rods, he said to me, “Let’s go, and come back in a few days and look at all the rods. The one who created this tree wants everyone who received branches from it to live. I also hope that most of these little rods will live, now that they have taken in moisture and been watered.”
Translator’s note. Compare 1 Timothy 2:4, which says God “desires all people to be saved.”
Chapter 3
Λέγω αὐτῷ: Κύριε, τὸ δένδρον τοῦτο γνώρισόν μοι τί ἐστιν: ἀποροῦμαι γὰρ περὶ αὐτοῦ, ὅτι τοσούτων κλάδων κοπέντων ὑγιές ἐστι τὸ δένδρον καὶ οὐδὲν φαίνεται κεκομμένον ἀπ’ αὐτοῦ: ἐν τούτῳ οὖν ἀποροῦμαι.
The explanation of the parableI said to him: Sir, tell me what this tree is. For I am perplexed about it, that although so many branches have been cut off, the tree is healthy, and nothing seems to have been cut from it; I am perplexed at this.
I said to him, “Sir, tell me what this tree is. I am puzzled about it, because although so many branches were cut, the tree is healthy and nothing seems to have been cut from it. That is what puzzles me.”
Ἄκουε, φησί: τὸ δένδρον τοῦτο τὸ μέγα τὸ σκεπάζον πεδία καὶ ὄρη καὶ πᾶσαν τὴν γῆν νόμος θεοῦ ἐστιν ὁ δοθεὶς εἰς ὅλοι τὸν κόσμον: ὁ δὲ νόμος οὗτος υἱὸς θεοῦ ἐστ κηρυχθεὶς εἰς τὰ πέρατα τῆς γῆς: οἱ δὲ ὑπὸ τὴν σκέπην λαοὶ ὄντες οἱ ἀκούσαντες τοῦ κηρύγματο καὶ πιστεύσαντες εἰς αὐτόν:
Listen, said he, this great tree, which covers plains and mountains and all the earth, is God’s law which was given to all the world. And this law is God’s son preached to the ends of the earth. And those who are under its shade are nations which have heard the preaching and have believed in it.
“Listen,” he said. “This great tree that covers plains and mountains and the whole earth is the law of God, which was given to the whole world. This law is the Son of God, proclaimed to the ends of the earth. The peoples under its shelter are those who have heard the proclamation and believed in him.
Translator’s note. “In him” translates a Greek pronoun that could refer either to the law or to the Son. Since Hermas has just identified the two, the sense is the same either way.
ὁ δὲ ἄγγελος ο μέγας καὶ ἔνδοξος Μιχαὴλ ὁ ἔχων τὴν ἐξουσίαν τούτου τοῦ λαοῦ καὶ διακυβερνῶν αὐτούς: οὗτος γάρ ἐστιν ὁ διδοὺς αὐτοῖς τὸν νόμον εἰς τὰς καρδίας τῶν πιστευόντων: ἐπισκέπτεται οὖν αὐτούς, οἷς ἔδωκεν, εἰ ἄρα τετηρήκασιν αὐτόν.
And the great and glorious angel is Michael, who has power over this people and governs them; for this is he who put the law into the hearts of those who believe. Therefore he looks after those to whom he gave it to see if they have really kept it.
“The great and glorious angel is Michael, who has authority over this people and governs them. He is the one who puts the law into the hearts of those who believe. So he checks on those to whom he gave it, to see whether they have kept it.
Translator’s note. Michael appears in Daniel 10:13, 10:21 and 12:1, in Jude 9, and in Revelation 12:7 as a leading angel and a defender of God’s people. Here Hermas gives him the role of placing the law in believers’ hearts. Scripture gives that role to God himself (Jeremiah 31:33, quoted in Hebrews 8:10). Scholars debate whether Hermas’s “glorious angel” is meant to stand for the Son of God.
βλέπεις δὲ ἑνὸς ἑκάστου τὰς ῥάβδους: αἱ γὰρ ῥάβδοι ὁ νόμος ἐστί. βλέπεις οὖν πολλὰς ῥάβδους ἠχρειωμένας, γνώσῃ δὲ αὐτοὺς πάντας τοὺς μὴ τηρήσαντας τὸν νόμον: καὶ ὄψει ἑνὸς ἑκάστου τὴν κατοικίαν.
But you see the sticks of each one, for the sticks are the law. Therefore, you see that many sticks have been made useless, and you will understand, that they are all the men who have not observed the law; and you will see the dwelling of each one of them.
“You see the rods of each person, for the rods are the law. So you see that many rods have been made useless, and you will know who they are: all those who have not kept the law. And you will see where each of them will live.”
λέγω αὐτῷ: Κύριε, διατί οὓς μὲν ἀπέλυσεν εἰς τὸν πύργον, οὓς δὲ σοὶ κατέλειψεν; Ὅσοι, φησί, παρέβησαν τὸν νόμον, ὃν ἔλαβον παῤ αὐτοῦ, εἰς τὴν ἐμὴν ἐξουσίαν κατέλιπεν αὐτοὺς εἰς μετάνοιαν: ὅσοι δὲ ἤδη εὐηρέστησαν τῷ νόμῳ καὶ τετηρήκασιν αὐτόν, ὑπὸ τὴν ἰδίαν ἐξουσίαν ἔχει αὐτούς.
I said to him: Sir, why did he send some into the tower, and left some to you? All those who have transgressed against the law, which they received from him, he left to my authority for repentance. But as many as were already well-pleased with the law, and have observed it, he keeps them under his own authority.
I said to him, “Sir, why did he send some into the tower and leave others to you?” “All who broke the law they received from him,” he said, “he left to my authority for repentance. But all who have already satisfied the law and kept it, he keeps under his own authority.”
Τίνες οὖν, φημί, κύριε, εἰσὶν οἱ ἐστεφανωμένοι καὶ εἰς τὸν πύργον ὑπάγοντες; Ὅσοι, φησίν, ἀντεπάλαισαν τῷ διαβόλῳ καὶ ἐνίκησαν αὐτόν, ἐστεφανωμένοι εἰσίν: οὗτοί εἰσιν οἱ ὑπὲρ τοῦ νόμου παθόντες:
Who then, Sir, said I, are they who were crowned and went into the tower? All those, said he, who wrestled with the devil and conquered him, have been crowned. These are they who suffered for the law.
“Sir,” I said, “who then are the ones who were crowned and are going into the tower?” “Those who wrestled against the devil and defeated him,” he said, “have been crowned. These are the ones who suffered for the law.
οἱ δὲ ἕτεροι καὶ αὐτοὶ χλωρὰς τὰς ῥάβδους ἐπιδεδωκότες καὶ παραφυάδας ἐχούσας, καρπὸν δὲ μὴ ἐχούσας οἱ ὑπὲρ τοῦ νόμου θλιβέντες, μὴ παθόντες δὲ μηδὲ ἀρνησάμενοι τὸν νόμον αὐτῶν.
And the others who also gave up their sticks green and having buds, but without fruit, are they who were persecuted for the law, but did not suffer, and did not deny their law.
“The others also handed in rods that were green and had shoots, but no fruit. These are those who were afflicted for the sake of the law but did not actually suffer, and did not deny their law.
Translator’s note. In context, “suffer” probably means suffering to the point of martyrdom, as with the crowned group in the previous verse. These people were persecuted but did not go that far.
οἱ δὲ χλωρὰς ἐπιδεδωκότες, οἵας ἔλαβον, σεμνοὶ καὶ δίκαιοι καὶ λίαν πορευθέντες ἐν καθαρᾷ καρδίᾳ καὶ τὰς ἐντολὰς κυρίου πεφυλακότες. τὰ δὲ λοιπὰ γνώσῃ, ὅταν κατανοήσω τὰς ῥάβδους ταύτας τὰς πεφυτευμένας καὶ πεποτισμένας.
And those who gave them up green, as they received them, are holy and righteous and have walked far with a pure heart, and have kept the commandments of the Lord. And the rest you will know, when I look at these sticks which have been planted and watered.
“And those who handed in their rods green, just as they received them, are the reverent and righteous, who have walked very far with a pure heart and kept the commandments of the Lord. You will learn the rest when I examine these rods that were planted and watered.”
Chapter 4
Καὶ μετὰ ἡμέρας ὀλίγας ἤλθομεν εἰς τὸν τόπον, καὶ ἐκάθισεν ὁ ποιμὴν εἰς τὸν τόπον τοῦ ἀγγέλου, κἀγὼ παρεστάθην αὐτῷ. καὶ λέγει μοι: Περίζωσαι ὠμόλινον καὶ διακόνει μοι. περιεζωσάμην ὠμόλινον ἐκ σάκκου γεγονὸς καθαρόν.
The continuation of the parableAnd after a few days he came to the place, and the shepherd sat in the place of the angel, and I stood by him, and he said to me; Gird yourself with a towel and serve me. And I girded myself with a clean towel made of sackcloth.
A few days later we came to the place. The shepherd sat down in the angel’s seat, and I stood beside him. He said to me, “Put on a linen apron and serve me.” I put on a clean apron made of sackcloth.
ἰδὼν δέ με περιεζωσμένον καὶ ἕτοιμον ὄντα τοῦ διακονεῖν αὐτῷ, Κάλει, φησί, τοὺς ἄνδρας, ὧν εἰσὶν αἱ ῥάβδοι πεφυτευμέναι, κατὰ τὸ τάγμα, ὥς τις ἔδωκε τὰς ῥάβδους. καὶ ἀπῆλθον εἰς τὸ πεδίον καὶ ἐκάλεσα πάντας: καὶ ἔστησαν πάντες τάγματα τάγματα.
And when he saw me girded and ready to serve him he said: Call the men whose sticks have been planted, according to the order in which each gave his stick. And I went into the plain and called all of them, and they all stood in their stations.
When he saw that I was dressed and ready to serve him, he said, “Call the men whose rods have been planted, in the order in which each gave in his rod.” I went out to the plain and called all of them, and they all stood in their groups.
λέγει αὐτοῖς: Ἕκαστος τὰς ἰδίας ῥάβδους ἐκτιλάτω καὶ φερέτω πρός με.
And he said to them: Let each pull out his own stick and bring it to me.
He said to them, “Let each one pull up his own rod and bring it to me.”
πρῶτοι ἐπέδωκαν οἱ τὰς ξηρὰς καὶ κεκομμένας ἐσχηκότες, καὶ ὡς αὗται εὑρέθησαν ξηραὶ καὶ κεκομμέναι, ἐκέλευσεν αὐτοὺς χωρὶς σταθῆν αἱ??ʼ
⚑ Possible scanning error in the digital Greek (αἱ??ʼ). Check it against the printed edition.
And they first gave them up who had had them dry and cut, and they were found to be still dry and cut, and he commanded them to stand apart.
First to hand them in were those whose rods had been dry and cut. When their rods were found still dry and cut, he ordered them to stand apart.
εἶτα ἐπέδωκαν οἱ τὰς ξηρὰς καὶ μὴ κεκομμένας ἔχοντες: τινὲς δὲ ἐξ αὐτῶν ἐπέδωκαν τὰς ῥάβδους χλωράς, τινὲς δὲ ξηρὰς καὶ κεκομμένας ὡς ὑπὸ σητός. τοὺς ἐπιδεδωκότας οὖν χλωρὰς ἐκέλευσε χωρὶς σταθῆναι, τοὺς δὲ ξηρὰς καὶ κεκομμένας ἐπιδεδωκότας ἐκέλευσε μετὰ τῶν πρώτων σταθῆναι.
Then they gave them up who had them dry, but not cut, and some of them gave up their sticks green and some dry and cut as it were by moth. Those then who gave them up green he commanded to stand apart, and those who had given them up dry and cut he commanded to stand with the first ones.
Next came those whose rods had been dry but not cut. Some of them handed in rods that were now green, and some handed in rods that were dry and cut, as if by moths. He ordered those who handed in green rods to stand apart, and those who handed in dry, cut rods he ordered to stand with the first group.
εἶτα ἐπέδωκαν οἱ τὰς ἡμιξήρους καὶ σχισμὰς ἐχούσας: καὶ πολλοὶ ἐξ αὐτῶν χλωρὰς ἐπέδωκαν καὶ μὴ ἐχούσας σχισμάς: τινὲς δὲ χλωρὰς καὶ παραφυάδας ἐχούσας καὶ εἰς τὰς παραφυάδας καρπούς, οἵους εἶχον οἱ εἰς τὸν πύργον πορευθέντες ἐστεφανωμένοι. τινὲς δὲ ἐπέδωκαν ξηρὰς καὶ βεβρωμένας, τινὲς δὲ ξηρὰς καὶ ἀβρώτους, τινὲς δὲ οἷαι ἦσαν ἡμίξηροι καὶ σχισμὰς ἔχουσαι. ἐκέλευσεν αὐτοὺς ἕνα ἕκαστον χωρὶς σταθῆναι, τοὺς μὲν πρὸς τὰ ἴδια τάγματα, τοὺς δὲ χωρίς.
Then those gave them up who had them half dry and cracked, and many of them gave them up green and without cracks, and some green and with buds, and with fruit on the buds, as those had had who had gone crowned into the tower. But some gave them up dry and moth-eaten, and some dry but not eaten, and some remained half dry and with cracks. And he commanded each of them to stand apart, some in their own station and some apart.
Then came those whose rods had been half dry and cracked. Many of them handed in rods that were green and without cracks. Some handed in rods that were green and had shoots, with fruit on the shoots, like the fruit of those who had gone into the tower wearing crowns. Some handed in rods that were dry and eaten, some dry and not eaten, and some that were still half dry and cracked. He ordered each of them to stand apart, some with their own groups and some separately.
Chapter 5
Εἶτα ἐπεδίδουν οἱ τὰς ῥάβδους χλωρὰς μὲν ἔχοντες, σχισμὰς δὲ ἐχούσας: οὗτοι πάντες χλωρὰς ἐπέδωκαν καὶ ἔστησαν εἰς τὸ ἴδιον τάγμα. ἐχάρη δὲ ὁ ποιμὴν ἐπὶ τούτοις, ὅτι πάντες ἠλλοιώθησαν καὶ ἀπέθεντο τὰς σχισμὰς αὐτῶν.
Next those gave up their sticks who had had them green but with cracks, and these all gave them up green and stood in their own station. And the shepherd rejoiced over these that all were changed and had lost their cracks.
Then came those who had rods that were green but cracked. All of these handed in rods that were green, and they stood with their own group. The shepherd rejoiced over them because they had all changed and lost their cracks.
ἐπέδωκαν δὲ καὶ οἱ τὸ ἥμισυ χλωρόν, τὸ δὲ ἥμισυ ξηρὸν ἔχοντες: τινῶν οὖν εὑρέθησαν αἱ ῥάβδοι ὁλοτελῶς χλωραί, τινῶν ἡμίξηροι, τινῶν ξηραὶ καὶ βεβρωμέναι, τινῶν δὲ χλωραὶ καὶ παραφυάδας ἔχουσαι: οὗτοι πάντες ἀπελύθησαν ἕκαστος πρὸς τὸ τάγμα αὐτοῦ.
And those also gave them up who had had them half green and half dry. The sticks of some of them w ere found quite green, of some half dry, of some dry and moth-eaten, but of some green and with buds. All these were sent each to his own station.
Those who had rods half green and half dry also handed them in. The rods of some were found completely green, of some half dry, of some dry and eaten, and of some green with shoots. All of these were sent, each to his own group.
εἶτα ἐπέδωκαν οἱ τὰ δύο μέρη χλωρὰ ἔχοντες, τὸ δὲ τρίτον ξηρόν. πολλοὶ ἐξ αὐτῶν χλωρὰς ἐπέδωκαν, πολλοὶ δὲ ἡμιξήρους, ἕτεροι δὲ ξηρὰς καὶ βεβρωμένας: οὗτοι πάντες ἔστησαν εἰς τὸ ἴδιον τάγμα.
Next those gave them up who had two-thirds green and one-third dry; many of them gave them up green, but many half-dry, and others dry and moth-eaten; these all stood in their own station.
Then came those who had rods two-thirds green and one-third dry. Many of them handed in rods that were green, many half dry, and others dry and eaten. All of these stood with their own group.
εἶτα ἐπέδωκαν οἱ τὰ δύο μέρη ξηρὰ ἔχοντες, τὸ δὲ τρίτον χλωρόν: πολλοὶ ἐξ αὐτῶν ἡμιξήρους ἐπέδωκαν, τινὲς δὲ ξηρὰς καὶ βεβρωμένας, ἕτεροι δὲ ἡμιξήρους, καὶ σχισμὰς ἐχούσας, ὀλίγοι δὲ χλωράς: οὗτοι πάντες ἔστησαν εἰς τὸ ἴδιον τάγμα.
Next they gave them up who had had two-thirds dry, and one-third green. Many of them gave them up half-dry,, and some dry and moth-eaten and others half-dry and with cracks, and a few green. These all stood in their own station.
Then came those who had rods two-thirds dry and one-third green. Many of them handed in rods half dry, some dry and eaten, others half dry and cracked, and a few green. All of these stood with their own group.
ἐπέδωκαν δὲ οἱ τὰς ῥάβδους αὐτῶν χλωρὰς ἐσχηκότες, ἐλάχιστον δὲ ξηρὸν καὶ σχισμὰς ἐχούσας: ἐκ τούτων τινὲς χλωρὰς ἐπέδωκαν, τινὲς δὲ χλωρὰς καὶ παραφυάδας: ἀπῆλθον καὶ οὗτοι εἰς τὸ τάγμα αὐτῶν.
And those gave up their sticks who had had them green, but a very little dry and with cracks. Of these some gave them up green, and some green and with buds. These also went away to their own station.
Next came those whose rods had been green, but with a very small part dry, and with cracks. Some of these handed in rods that were green, and some green with shoots. These also went to their own group.
εἶτα ἐπέδωκαν οἱ ἐλάχιστον ἔχοντες χλωρόν, τὰ δὲ λοιπὰ μέρη ξηρά: τούτων αἱ ῥάβδοι εὑρέθησαν τὸ πλεῖστον μέρος χλωραὶ καὶ παραφυάδας ἔχουσαι καὶ καρπὸν ἐν ταῖς παραφυάσι, καὶ ἕτεραι χλωραὶ ὅλαι. ἐπὶ ταύταις ταῖς ῥάβδοις ἐχάρη ὁ ποιμὴν λίαν μεγάλως, ὅτι οὕτως εὑρέθησαν. ἀπῆλθον δὲ οὗτοι ἕκαστος εἰς τὸ ἴδιον τάγμα.
Next, those gave them up who had had a very little green, but the rest dry. Of these the sticks were found for the greatest part green and with buds, and fruit on the buds, and others quite green. Over these sticks the shepherd rejoiced greatly because they were found thus. And these went away each to his own station.
Then came those who had only a little green, with the rest dry. Their rods were found to be mostly green, with shoots and fruit on the shoots, and others were completely green. The shepherd rejoiced very greatly over these rods, because they were found like this. They went off, each to his own group.
Chapter 6
Μετὰ τὸ πάντων κατανοῆσαι τὰς ῥάβδους τὸν ποιμένα λέγει μοι: Εἶπόν σοι, ὅτι τὸ δένδρον τοῦτο φιλόζωόν ἐστι. βλέπεις, φησί, πόσοι μετενόησαν καὶ ἐσώθησαν; Βλέπων, φημί, κύριε. Ἵνα ἴδῃς, φησί, τὴν πολυευσπλαγχνίαν τοῦ κυρίου, ὅτι μεγάλη καὶ ἔνδοξός ἐστι, καὶ ἔδωκε πνεῦμα τοῖς ἀξίοις οὖσι μετανοίας.
The further explanationAfter the shepherd had looked at the sticks of them all, he said to me: I told you that this tree is tenacious of life. Do you see, said he, how many have repented and been saved? Yes, Sir, said I, I see it. See then, said he, the mercifulness of the Lord, that it is great and glorious, and he has given his spirit to those who are worthy of repentance.
After the shepherd had examined everyone’s rods, he said to me, “I told you this tree loves life. Do you see how many repented and were saved?” “I see it, sir,” I said. “You see this,” he said, “so that you may see the Lord’s abundant compassion, how great and glorious it is. He has given the Spirit to those who are worthy of repentance.”
Διατί οὖν, φημί, κύριε, πάντες οὐ μετενόησαν; Ὧν εἶδε, φησί, τὴν καρδίαν μέλλουσαν καθαρὰν γενέσθαι καὶ δουλεύειν αὐτῷ ἐξ ὅλης καρδίας, τούτοις ἔδωκε τὴν μετάνοιαν: ὧν δὲ εἶδε τὴν δολιότητα καὶ πονηρίαν, μελλόντων ἐν ὑποκρίσει μετανοεῖν, ἐκείνοις οὐκ ἔδωκε μετάνοιαν, μήποτε πάλιν βεβηλώσωσι τὸ ὄνομα αὐτοῦ.
Why then. Sir, said I, did not all repent? He gave repentance to those, said he, whose heart he saw would be pure, and would serve him with all their heart. But in whom he saw guile and wickedness, that they would repent with hypocrisy, to them he gave no repentance, lest they should again defile his name.
“Sir,” I said, “why did they not all repent?” “He gave repentance to those whose hearts he saw were going to become pure and serve him with their whole heart,” he said. “But to those whose deceit and wickedness he saw, who would repent only in hypocrisy, he did not give repentance, so that they would not defile his name again.”
λέγω αὐτῷ: Κύριε, νῦν οὖν μοι δήλωσον τοὺς τὰς ῥάβδους ἐπιδεδωκότας, ποταπός τις αὐτῶν ἐστί. καὶ τὴν τούτων κατοικίαν, ἵνα ἀκούσαντες οἱ πιστεύσαντες καὶ εἰληφότες τὴν σφραγῖδα καὶ τεθλακότες αὐτὴν καὶ μὴ τηρήσαντες ὑγιῆ, ἐπιγνόντες τὰ ἑαυτῶν ἔργα μενανοήσωσι, λαβόντες ὑπὸ σοῦ σφραγῖδα, καὶ δοξάσωσι τὸν κύριον, ὅτι ἐσπλαγχνίσθη ἐπ’ αὐτοὺς καὶ ἀπέστειλέ σε τοῦ ἀνακαινίσαι τὰ πνεύματα αὐτῶν.
I said to him: Sir, now therefore, explain to me those who gave up the sticks, what is the character of each and their dwelling, that when those hear who have believed and have received the seal, and have broken it, and have not kept it whole, they may recognize their own deeds, and repent, and receive a seal from you and glorify the Lord, that he had mercy on them, and sent you to renew their spirits.
I said to him, “Sir, now explain to me about those who handed in the rods: what each of them is like, and where they will live. I ask this so that those who have believed, received the seal, broken it, and not kept it whole may hear, recognize their own deeds, and repent. Then they could receive a seal from you and glorify the Lord, because he had mercy on them and sent you to renew their spirits.”
Translator’s note. “The seal” is Hermas’s regular word for baptism. The same use appears in 2 Clement (7:6, 8:6), and it became common in later writers. Here he pictures a person who has been baptized but has “broken” the seal by sinning. This is the problem the whole book tries to answer.
Ἄκουε, φησίν: ὧν αἱ ῥάβδοι ξηραὶ καὶ βεβρωμέναι ὑπὸ σητὸς εὑρέθησαν, οὗτοί εἰσιν οἱ ἀποστάται καὶ προδόται τῆς ἐκκλησίας καὶ βλασφημήσαντες ἐν ταῖς ἁμαρτίαις αὐτῶν τὸν κύριον, ἔτι δὲ καὶ ἐπαισχυνθεντες τὸ ὄνομα κυρίου τὸ ἐπικληθὲν ἐπ’ αὐτούς. οὗτοι οὖν εἰς τέλος ἀπώλοντο τῷ θεῷ. βλέπεις δέ, ὅτι οὐδὲ εἷς αὐτῶν μετενόησε, καίπερ ἀκούσαντες τὰ ῥήματα, ἃ ἐλάλησας αὐτοῖς, ἅ σοι ἐνετειλάμην: ἀπὸ τῶν τοιούτων ἡ ζωὴ ἀπέστη.
Listen, said he, those whose sticks are dry and were found moth-eaten are the apostates and the betrayers of the Church, and blasphemers of the Lord in their sins; and moreover they were ashamed of the name of the Lord which was called over them. These then have finally perished to God. And you see that not even one of them repented, although they heard the words which you spoke to them, which I commanded you; from such life is departed.
“Listen,” he said. “Those whose rods were found dry and eaten by moths are the apostates and betrayers of the church. They blasphemed the Lord in their sins, and they were also ashamed of the name of the Lord that had been called over them. So these are lost to God for good. You see that not one of them repented, although they heard the words that you spoke to them, which I commanded you. Life has departed from such people.
Translator’s note. “The name called over them” is the name of the Lord placed on believers, most likely at baptism. James 2:7 uses nearly the same Greek phrase (“the noble name that was called over you”).
Scripture: James 2:7
οἱ δὲ τὰς ξηρὰς καὶ ἀσήπτους ἐπιδεδωκότες, καὶ οὗτοι ἐγγὺς αὐτῶν: ἦσαν γὰρ ὑποκριταὶ καὶ διδαχὰς ξένας εἰσφέροντες καὶ ἐκστρέφοντες τοὺς δούλους τοῦ θεοῦ, μάλιστα δὲ τοὺς ἡμαρτηκότας, μὴ ἀφιέντες μετανοεῖν αὐτούς, ἀλλὰ ταῖς διδαχαῖς ταῖς μωραῖς πείθοντες αὐτούς. οὗτοι οὖν ἔχουσιν ἐλπίδα τοῦ μετανοῆσαι.
And they who gave up their sticks dry and not moth-eaten, these are also near them; for they were hypocrites, and introduced strange doctrines and corrupted the servants of God, and especially those who have sinned, not suffering them to repent, but persuading them with their foolish doctrines. These, then, have hope of repentance.
“Those who handed in rods that were dry but not moth-eaten are close to them. They were hypocrites who brought in strange teachings and turned God’s servants aside, especially those who had sinned. They would not allow them to repent, but won them over with their foolish teachings. These still have hope of repentance.
βλέπεις δὲ πολλοὺς ἐξ αὐτῶν καὶ μετανενοηκότας, ἀφ̓ ἧς ἐλάλησα αὐτοῖς τὰς ἐντολάς μου: καὶ ἔτι μετανοήσουσιν. ὅσοι δὲ οὐ μετανοήσουσιν, ἀπώλεσαν τὴν ζωὴν αὐτῶν. ὅσοι δὲ μετενόησαν ἐξ αὐτῶν, ἀγαθοὶ ἐγένοντο, καὶ ἐγένετο ἡ κατοικία αὐτῶν εἰς τὰ τείχη τὰ πρῶτα: τινὲς δὲ καὶ εἰς τὸν πύργον ἀνέβησαν. βλέπεις οὖν, φησίν, ὅτι ἡ μετάνοια τῶν ἁμαρτιῶν ζωὴν ἔχει, τὸ δὲ μὴ μετανοῆσαι θάνατον.
And you see that many of them have repented since I told them my commandments; and they shall still repent. But as many as shall not repent have lost their lives. But as many of them as repented became good and their dwelling was within the first walls, and some of them even went up into the tower. You see then, said he, that repentance of sins brings life, but not to repent brings death.
“You see that many of them have repented since I spoke my commandments to them, and more will still repent. Those who do not repent have lost their lives. But those of them who repented became good, and they were given a place to live in the first walls. Some even went up into the tower. You see, then,” he said, “that repentance from sins brings life, and not repenting brings death.
Chapter 7
Ὅσοι δὲ ἡμιξήρους ἐπέδωκαν καὶ ἐν αὐταῖς σχισμὰς εἶχον, ἄκουε καὶ περὶ αὐτῶν. ὅσων ἦσαν αἱ ῥάβδοι ἡμίξηροι, δίψυχοί εἰσιν: οὔτε γὰρ ζῶσιν οὔτε τεθνήκασιν.
And as many as gave them up half dry and had cracks in them; listen also, concerning them:— They, whose sticks were half dry are the double-minded, for they are neither alive nor dead.
“Now listen about those who handed in rods that were half dry and had cracks. Those whose rods were half dry are the double-minded, for they are neither alive nor dead.
οἱ δὲ ἡμιξήρους ἔχοντες καὶ ἐν αὐταῖς σχισμάς, οὗτοι καὶ δίψυχοι καὶ κατάλαλοί εἰσι καὶ μηδέποτε εἰρηνεύοντες εἰς ἑαυτούς, ἀλλὰ διχοστατοῦντες πάντοτε. ἀλλὰ καὶ τούτοις, φησίν, ἐπίκειται μετάνοια. βλέπεις, φησί, τινὰς ἐξ αὐτῶν μετανενοηκότας. καὶ ἔτι, φησίν, ἐστὶν ἐν αὐτοῖς ἐλπὶς μετανοίας.
And those who had them half dry and with cracks, these are double-minded and evil speakers, and are never at peace among themselves, but are always making schisms; but repentance, said he, waits also for these. You see, said he, that some of them have repented, and there remains, said he, still hope of repentance in them.
“Those who had rods that were half dry and cracked are double-minded and slanderers. They are never at peace among themselves, but are always stirring up division. But repentance is waiting for these too,” he said. “You see that some of them have repented, and there is still hope of repentance among them.
καὶ ὅσοι, φησίν, ἐξ αὐτῶν μετανενοήκασι, τὴν κατοικίαν εἰς τὸν πύργον ἕξουσιν: ὅσοι δὲ ἐξ αὐτῶν βραδύτερον μετανενοήκασιν, εἰς τὰ τείχη κατοικήσουσιν: ὅσοι δὲ οὐ μετανοοῦσιν, ἀλλ’ ἐμμένουσι ταῖς πράξεσιν αὐτῶν, θανάτῳ ἀποθανοῦνται.
And as many of them, said he, as have repented, shall have their dwellings in the tower, and as many of them as have repented more slowly, shall dwell on the Avails. But as many as do not repent, but remain in their deeds, shall die the death.
“Those of them who have repented will have their place in the tower. Those who repented more slowly will live in the walls. But those who do not repent, and remain in their deeds, will surely die.
οἱ δὲ χλωρὰς ἐπιδεδωκότες τὰς ῥάβδους αὐτῶν καὶ σχισμὰς ἐχούσας, πάντοτε οὗτοι πιστοὶ καὶ ἀγαθοὶ ἐγένοντο, ἔχοντες δὲ ζῆλόν τινα ἐν ἀλλήλοις περὶ πρωτείων καὶ περὶ δόξης τινός: ἀλλὰ πάντες οὗτοι μωροί εἰσιν, ἐν ἀλλήλοις ἔχοντες ζῆλον περὶ πρωτείων.
And they who gave up their sticks green and with cracks, these were ever faithful and good, but had some jealousy among themselves over the first place and some question of reputation. But all these are foolish, who quarrel among themselves about the first place.
“Those who handed in rods that were green but cracked were always faithful and good. But they had some rivalry among themselves about who should be first and about reputation. All of these are foolish for competing with one another about who is first.
ἀλλὰ καὶ οὗτοι ἀκούσαντες τῶν ἐντολῶν μου, ἀγαθοὶ ὄντες, ἐκαθάρισαν ἑαυτοὺς καὶ μετενόησαν ταχύ. ἐγένετο οὖν ἡ κατοίκησις αὐτῶν εἰς τὸν πύργον: ἐὰν δέ τις πάλιν ἐπιστρέψῃ εἰς τὴν διχοστασίαν, ἐκβληθήσεται ἀπὸ τοῦ πύργου καὶ ἀπολέσει τὴν ζωὴν αὐτοῦ.
But these also, when they heard my commandments, because they were good, purified themselves and quickly repented; so their dwelling was in the tower. But if any of them turn again to schism he shall be cast out from the tower, and shall lose his life.
“But even these, when they heard my commandments, purified themselves and quickly repented, because they were good. So they were given a place to live in the tower. But if any of them turns back to division, he will be thrown out of the tower and lose his life.
ἡ ζωὴ πάντων ἐστὶ τῶν τὰς ἐντολὰς τοῦ κυρίου φυλασσόντων: ἐν ταῖς ἐντολαῖς δὲ περὶ πρωτείων ἢ περὶ δόξης τινος οὐκ ἔστιν, ἀλλὰ περὶ μακροθυμίας καὶ περὶ ταπεινοφρονήσεως ἀνδρός. ἐν τοῖς τοιούτοις οὖν ἡ ζωὴ τοῦ κυρίου ἐν τοῖς διχοστάταις δὲ καὶ παρανόμοις θάνατος.
Life is for all those who keep the commandments of the Lord. And in the commandments there is nothing about the first place or any question of reputation, but about man’s long-suffering and humility. Among such, then, is the life of the Lord, but among the schismatic and law-breakers there is death.
“Life belongs to everyone who keeps the commandments of the Lord. And in the commandments there is nothing about being first or about reputation, but about patience and humility. In such people is the life of the Lord, but among the divisive and lawless there is death.
Chapter 8
Οἱ δὲ ἐπιδεδωκότες τὰς ῥάβδους ἥμισυ μὲν χλωράς, ἥμισυ δὲ ξηράς, οὗτοί εἰσιν οἱ ἐν ταῖς πραγματείαις ἐμπεφυρμένοι καὶ μὴ κολλώμενοι τοῖς ἁγίοις: διὰ τοῦτο τὸ ἥμισυ αὐτῶν ζῇ, τὸ δὲ ἥμισυ νεκρόν ἐστι.
But those who gave up their sticks half-green and half-dry these are those who are concerned with business and do not cleave to the saints; for this reason half of them is alive, and half is dead.
“Those who handed in rods half green and half dry are those who are tangled up in business affairs and do not cling to the saints. This is why half of them is alive and half is dead.
πολλοὶ οὖν ἀκούσαντές μου τῶν ἐντολῶν μετενόησαν. ὅσοι γοῦν μετενόησαν, ἡ κατοικία αὐτῶν εἰς τὸν πύργον. τινὲς δὲ αὐτῶν εἰς τέλος ἀπέστησαν. οὗτοι οὖν μετάνοιαν οὐκ ἔχουσιν: διὰ γὰρ τὰς πραγματείας αὐτῶν ἐβλασφήμησαν τὸν κύριον καὶ ἀπηρνήσαντο. ἀπώλεσαν οὖν τὴν ζωὴν αὐτῶν διὰ τὴν πονηρίαν, ἣν ἔπραξαν.
Many, then, of them, when they heard my commandments repented. As many, as repented, have their dwelling in the tower; but some of them were apostate to the end. These then have no repentance, for because of their business they blasphemed the Lord and denied him. So they lost their life because of the wickedness which they wrought.
“Many of them, when they heard my commandments, repented. All who repented have their place in the tower. But some of them fell away for good. These have no repentance, for because of their business they blasphemed the Lord and denied him. They lost their life through the evil they did.
πολλοὶ δὲ ἐξ αὐτῶν ἐδιψύχησαν. οὗτοι ἔτι ἔχουσι μετάνοιαν, ἐὰν ταχὺ μετανοήσωσι, καὶ ἔσται αὐτῶν ἡ κατοικία εἰς τὸν πύργον: ἐὰν δὲ βραδύτερον μετανοήσωσι, κατοικήσουσιν εἰς τὰ τείχη: ἐὰν δὲ μὴ μετανοήσωσι, καὶ αὐτοὶ ἀπώλεσαν τὴν ζωὴν αὐτῶν.
And many of them were double-minded. These have still repentance if they repent quickly, and their dwelling shall be in the tower, but if they repent more slowly they shall dwell on the walls. But if they do not repent they also have lost their life.
“Many of them were double-minded. These still have repentance, if they repent quickly, and their place will be in the tower. If they repent more slowly, they will live in the walls. If they do not repent, they too have lost their life.
οἱ δὲ τὰ δύο μέρη χλωρά, τὸ δὲ τρίτον ξηρὸν ἐπιδεδωκότες, οὗτοί εἰσιν οἱ ἀρνησάμενοι ποικίλαις ἀρνήσεσι.
And those who gave up their sticks two-thirds green, and one-third dry, these are they who have denied with manifold denials.
“Those who handed in rods two-thirds green and one-third dry are those who have denied in many different ways.
πολλοὶ οὖν μετενόησαν ἐξ αὐτῶν, καὶ ἀπῆλθον εἰς τὸν πύργον κατοικεῖν: πολλοὶ δὲ ἀπέστησαν εἰς τέλος τοῦ θεοῦ: οὗτοι τὸ ζὴν εἰς τέλος ἀπώλεσαν. τινὲς δὲ ἐξ αὐτῶν ἐδιψύχησαν καὶ ἐδιχοστάτησαν. τούτοις οὖν ἐστὶ μετάνοια, ἐὰν ταχὺ μετανοήσωσι καὶ μὴ ἐπιμείνωσι ταῖς ἡδοναῖς αὐτῶν: ἐὰν δὲ ἐπιμείνωσι ταῖς πράξεσιν αὐτῶν, καὶ οὗτοι θάνατον ἑαυτοῖς κατεργάζονται.
Many of them therefore repented and went to live in the tower. But many of them were apostates from God to the end; these lost their life finally. And some of them were double-minded, and were schismatic, these then have repentance, if they repent quickly, and do not remain in their pleasures; but if they continue in their deeds, these also procure death for themselves.
“Many of them repented and went to live in the tower. But many fell away from God for good, and these lost life for good. Some of them were double-minded and caused divisions. These have repentance, if they repent quickly and do not stay in their pleasures. But if they keep on in their deeds, they too are bringing death on themselves.
Chapter 9
Οἱ δὲ ἐπιδεδωκότες τὰς ῥάβδους τὰ μὲν δύο μέρη ξηρά, τὸ δὲ τρίτον χλωρόν, οὗτοί εἰσι πιστοὶ μὲν γεγονότες, πλουτήσαντες δὲ καὶ γενόμενοι ἔνδοξοι παρὰ τοῖς ἔθνεσιν: ὑπερηφανίαν μεγάλην ἐνεδύσαντο καὶ ὑψηλόφρονες ἐγένοντο καὶ κατέλιπον τὴν ἀλήθειαν καὶ οὐκ ἐκολλήθησαν τοῖς δικαίοις, ἀλλὰ μετὰ τῶν ἐθνῶν συνέζησαν, καὶ αὕτη ἡ ὁδὸς ἡδυτέρα αὐτοῖς ἐγένετο: ἀπὸ δὲ τοῦ θεοῦ οὐκ ἀπέστησαν, ἀλλ’ ἐνέμειναν τῇ πίστει, μὴ ἐργαζόμενοι τὰ ἔργα τῆς πίστεως.
And those who gave up their sticks two-thirds dry, and one-third green, these are they who were faithful, but became rich and in honour among the heathen; then they put on great haughtiness and became high-minded, and abandoned the truth, and did not cleave to the righteous, but lived together with the heathen, and this way pleased them better. But they were not apostates from God, but remained in the faith, without doing the works of the faith.
“Those who handed in rods two-thirds dry and one-third green are those who became believers, but then grew rich and gained honor among the Gentiles. They put on great arrogance and became proud. They abandoned the truth and did not stay close to the righteous, but lived together with the Gentiles, and that way of life became more pleasant to them. Yet they did not leave God; they stayed in the faith, but did not do the works of faith.
πολλοὶ οὖν ἐξ αὐτῶν μετενόησαν, καὶ ἐγένετο ἡ κατοίκησις αὐτῶν ἐν τῷ πύργῳ.
Many, then, of them repented, and their dwelling was in the tower.
“Many of them repented, and they were given a place to live in the tower.
ἕτεροι δὲ εἰς τέλος μετὰ τῶν ἐθνῶν συζῶντες καὶ φθειρόμενοι ταῖς κενοδοξίαις τῶν ἐθνῶν ἀπέστησαν ἀπὸ τοῦ θεοῦ καὶ ἔπραξαν τὰς πράξεις τῶν ἐθνῶν. οὗτοι μετὰ τῶν ἐθνῶν ἐλογίσθησαν.
But others lived to the end with the heathen, and were corrupted by the vainglory of the heathen, and were apostates from God, and did the deeds of the heathen. These were reckoned with the heathen.
“But others lived with the Gentiles to the end, were corrupted by the empty pride of the Gentiles, left God, and did the things the Gentiles do. These were counted with the Gentiles.
ἕτεροι δὲ ἐξ αὐτῶν ἐδιψύχησαν μὴ ἐλπίζοντες σωθῆναι διὰ τὰς πράξεις, ἃς ἔπραξαν: ἕτεροι δὲ ἐδιψύχησαν καὶ σχίσματα ἐν ἑαυτοῖς ἐποίησαν. τούτοις οὖν τοῖς διψυχήσασι διὰ τὰς πράξεις αὐτῶν μετάνοια ἔτι ἐστίν: ἀλλ’ ἡ μετάνοια αὐτῶν ταχινὴ ὀφείλει εἶναι, ἵνα ἡ κατοικία αὐτῶν γένηται εἰς τὸν πύργον τῶν δὲ μὴ μετανοούντων, ἀλλ’ ἐπιμενόντων ταῖς ἡδοναῖς, ὁ θάνατος ἐγγύς.
And others of them were double-minded, not hoping to be saved, because of the deeds which they had done. And others were double-minded, and made schisms among themselves. For these, then, who became double-minded because of their deeds there is still repentance, but their repentance must be speedy that their dwelling may be within the tower. But for those who do not repent, but remain in their pleasures, death is near.
“Others of them were double-minded, not hoping to be saved because of the things they had done. Others were double-minded and caused divisions among themselves. For those who became double-minded because of what they had done, there is still repentance. But their repentance must be quick, so that their place may be in the tower. For those who do not repent, but stay in their pleasures, death is near.
Chapter 10
Οἱ δὲ τὰς ῥάβδους ἐπιδεδωκότες χλωράς, αὐτὰ δὲ τὰ ἄκρα ξηρὰ καὶ σχισμὰς ἔχοντα, οὗτοι πάντοτε ἀγαθοὶ καὶ πιστοὶ καὶ ἔνδοξοι παρὰ τῷ θεῷ ἐγένοντο, ἐλάχιστον δὲ ἐξήμαρτον διὰ μικρὰς ἐπιθυμίας καὶ μικρὰ κατ’ ἀλλήλων ἔχοντες: ἀλλ’ ἀκούσαντές μου τῶν ῥημάτων τὸ πλεῖστον μέρος ταχὺ μετενόησαν, καὶ ἐγένετο ἡ κατοικία αὐτῶν εἰς τὸν πύργον.
But those who gave up their sticks green, but the tips were dry and had cracks, these were always good and faithful and glorious before God, but they sinned a little because of small lusts, and had small quarrels with one another. But when they heard my word the greater part repented quickly, and their dwelling was in the tower.
“Those who handed in rods that were green, but with the very tips dry and cracked, were always good, faithful, and honored by God. They sinned only a little, through small desires and through having small grievances against one another. But when they heard my words, most of them repented quickly, and they came to dwell in the tower.
τινὲς δὲ ἐξ αὐτῶν ἐδιψύχησαν, τινὲς δὲ διψυχήσαντες διχοστασίαν μείζονα ἐποίησαν. ἐν τούτοις οὖν ἔνεστι μετανοίας ἐλπίς, ὅτι ἀγαθοὶ πάντοτε ἐγένοντο: δυσκόλως δέ τις αὐτῶν ἀποθανεῖται.
But some of them were double-minded, and some in their double-mindedness made a greater schism. For these then there is still hope of repentance, because they were always good, and not easily shall any of them die.
“Some of them were double-minded, and some of the double-minded caused a greater division. For these there is hope of repentance, because they were always good, and hardly any of them will die.
οἱ δὲ τὰς ῥάβδους αὐτῶν ξηρὰς ἐπιδεδωκότες, ἐλάχιστον δὲ χλωρὸν ἐχούσας, οὗτοί εἰσιν οἱ πιστεύσαντες μόνον, τὰ δὲ ἔργα τῆς ἀνομίας ἐργασάμενοι: οὐδέποτε δὲ ἀπὸ τοῦ θεοῦ ἀπέστησαν καὶ τὸ ὄνομα ἡδέως ἐβάστασαν καὶ εἰς τοὺς οἴκους αὐτῶν ἡδέως ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ. ἀκούσαντες οὖν ταύτην τὴν μετάνοιαν ἀδιστάκτως μετενόησαν, καὶ ἐργάζονται πᾶσαν ἀρετὴν καὶ δικαιοσύνην.
But those who gave up their sticks dry, but with a little green, these are they who had belief only but did the deeds of wickedness; but they were never apostates from God, and they bore the name gladly, and they gladly received into their houses the servants of God. When they heard, then, of this repentance, they repented without doubting, and are accomplishing all virtue and righteousness.
“Those who handed in rods that were dry with only a little green are those who only believed, but did the works of lawlessness. Yet they never left God. They bore his name gladly, and they gladly welcomed God’s servants into their homes. When they heard about this repentance, they repented without hesitation, and now they practice every virtue and righteousness.
τινὲς δὲ ἐξ αὐτῶν καὶ φοβοῦνται, γινώσκοντες τὰς πράξεις αὐτῶν, ἃς ἔπραξαν. τούτων οὖν πάντων ἡ κατοικία εἰς τὸν πύργον ἔσται.
But some of them are also afraid, knowing the deeds which they had done. All these, then, shall have their dwelling in the tower.
“Some of them are afraid, because they know what they did. All of these will have their place in the tower.”
Chapter 11
Καὶ μετὰ τὸ συντελέσαι αὐτὸν τὰς ἐπιλύσεις πασῶν τῶν ῥάβδων λέγει μοι: Ὕπαγε καὶ πᾶσιν λέγε, ἵνα μετανοήσωσιν, καὶ ζήσωνται τῷ θεῷ: ὅτι ὁ κύριος ἔπεμψέ με σπλαγχνισθεὶς πᾶσι δοῦναι τὴν μετάνοιαν, καίπερ τινῶν μὴ ὄντων ἀξίων διὰ τὰ ἔργα αὐτῶν: ἀλλὰ μακρόθυμος ὢν ὁ κύριος θέλει τὴν κλῆσιν τὴν γενομένην διὰ τοῦ υἱοῦ αὐτοῦ σώζεσθαι.
ConclusionAnd after he had finished the explanations of all the sticks he said to me: Go and tell all men to repent and live to God, for the Lord sent me in his mercy to give repentance to all, although some are not worthy because of their deeds. But the Lord, being long-suffering, wishes those who were called through his Son to be saved.
When he had finished explaining all the rods, he said to me, “Go and tell everyone to repent and live to God. The Lord sent me out of compassion to give repentance to everyone, even though some are not worthy of it because of what they have done. But the Lord is patient and wants those who were called through his Son to be saved.”
Translator’s note. Literally, “wants the calling that came about through his Son to be saved (or kept safe).” The translation takes “the calling” to mean the people who were called.
λέγω αὐτῷ: Κύριε, ἐλπίζω, ὅτι πάντες ἀκούσαντες αὐτὰ μετανοήσουσι: πείθομαι γάρ, ὅτι εἷς ἕκαστος τὰ ἴδια ἔργα ἐπιγνοὺς καὶ φοβηθεὶς τὸν θεὸν μετανοήσει.
I said to him: Sir, I hope that all who hear them will repent. For I am persuaded that each one who recognizes his own deeds and fears God will repent.
I said to him, “Sir, I hope that all who hear this will repent. I am convinced that everyone who recognizes his own deeds and fears God will repent.”
ἀποκριθείς μοι λέγει: Ὅσοι, φησίν, ἐξ ὅλης καρδίας αὐτῶν μετανοήσωσι καὶ καθαρίσωσιν ἑαυτοὺς ἀπὸ τῶν πονηριῶν αὐτῶν τῶν προειρημένων καὶ μηκέτι μηδὲν προσθῶσι ταῖς ἁμαρτίαις αὐτῶν, λήψονται ἴασιν παρὰ τοῦ κυρίου τῶν προτέρων ἁμαρτιῶν, ἐὰν μὴ διψυχήσωσιν ἐπὶ ταῖς ἐντολαῖς ταύταις, καὶ ζήσονται τῷ θεῷ. ὅσοι δέ, φησίν, προσθῶσι ταῖς ἁμαρτίαις αὐτῶν καὶ πορευθῶσιν ἐν ταῖς ἐπιθυμίαις τοῦ αἰῶνος τούτου, θανάτῳ ἑαυτοὺς κατακρινοῦσιν.
And he answered me and said: As many, said he, as repent with all their hearts, and purify themselves from the wickednesses which have been mentioned before, and no longer add anything to their sins, shall receive healing from the Lord for their former sins, if they are not double-minded as to these commandments, and they shall live to God. But as many, said he, as add to their sins, and live in the lusts of this world shall condemn themselves to death.
He answered me, “All who repent with their whole heart, cleanse themselves of the evils I listed before, and add nothing more to their sins will receive healing from the Lord for their earlier sins. They will live to God, provided they are not double-minded about these commandments. But those who add to their sins and walk in the desires of this age will condemn themselves to death.
σὺ δὲ πορεύου ἐν ταῖς ἐντολαῖς μου, καὶ ζήσῃ τῷ θεῷ: καὶ ὅσοι ἂν πορευθῶσιν ἐν αὐταῖς καὶ ἐργάσωνται ὀρθῶς, ζήσονται τῷ θεῷ.
But do you walk in my commandments and you shall live to God, and as many as walk in them and do rightly, shall live to God.
“You, though, walk in my commandments and you will live to God. All who walk in them and do what is right will live to God.”
ταῦτά μοι δείξας καὶ λαλήσας πάντα λέγει μοι: Τὰ δὲ λοιπὰ ἐπιδείξω μετ’ ὀλίγας ἡμέρας.
When he had showed me these things and had told me everything, he said to me: And the rest I will show yon after a few days.
After showing me all this and telling me everything, he said to me, “I will show you the rest in a few days.”
Similitude 9
Chapter 1
Μετὰ τὸ γράψαι με τὰς ἐντολὰς καὶ παραβολὰς τοῦ ποιμένος, τοῦ ἀγγέλου τῆς μετανοίας, ἦλθε πρός με καὶ λέγει μοι: Θέλω σοι δεῖξαι, ὅσα σοι ἔδειξε τὸ πνεῦμα τὸ ἅγιον τὸ λαλῆσαν μετὰ σοῦ ἑν μορφῇ τῆς Ἐκκλησίας: ἐκεῖνο γὰρ τὸ πνεῦμα ὁ υἱὸς τοῦ θεοῦ ἐστιν.
IntroductionAfter I had written the commandments and parables of the shepherd, the angel of repentance, he came to me and said to me: I wish to show you what the Holy Spirit which spoke with you in the form of the Church showed you, for that Spirit is the Son of God.
After I had written down the commandments and parables of the Shepherd, the angel of repentance, he came to me and said, “I want to show you everything that was shown to you by the Holy Spirit, who spoke with you in the form of the church. That Spirit is the Son of God.
Translator’s note. Hermas here says that the one who appeared to him as the church (the woman of the Visions) was the Holy Spirit, and that this Spirit is the Son of God. In Vision 2 he was told that the woman was the church, created first of all things, and that the world was made for her sake. Compare also Similitude 5, where the Son is identified with the Holy Spirit. Hermas’s language mixes these figures together and does not follow later precise teaching about the Trinity.
ἐπειδὴ γὰρ ἀσθενέστερος τῇ σαρκὶ ἦς, οὐκ ἐδηλώθη σοι δἰ ἀγγέλου. ὅτε οὖν ἐνεδυναμώθης διὰ τοῦ πνεύματος καὶ ἴσχυσας τῇ ἰσχύϊ σου, ὥστε δύνασθαί σε καὶ ἄγγελον ἰδεῖν, τότε μὲν οὖν ἐφανερώθη σοι διὰ τῆς Ἐκκλησίας ἡ οἰκοδομὴ τοῦ πύργου: καλῶς καὶ σεμνῶς πάντα ὡς ὑπὸ παρθένου ἑώρακας. νῦν δὲ ὑπὸ ἀγγέλου βλέπεις διὰ τοῦ αὐτοῦ μὲν πνεύματος:
For since you were too weak in the flesh, it was not shown you by an angel. But when you were strengthened by the spirit, and made strong in your strength, so that you could also see an angel, then the building of the tower was shown to you by the Church. You saw all things well and holily as if from a virgin. But now you see them from an angel, yet through the same Spirit.
“Since you were too weak in the flesh, it was not shown to you by an angel. But when you were strengthened by the Spirit and made strong in your own strength, so that you could even see an angel, then the building of the tower was shown to you through the church. You saw everything well and with dignity, as if from a young woman. Now you see by means of an angel, but through the same Spirit.
δεῖ δέ σε παῤ ἐμοῦ ἀκριβέστερον πάντα μαθεῖν. εἰς τοῦτο γὰρ καὶ ἐδόθην ὑπὸ τοῦ ἐνδόξου ἀγγέλου εἰς τὸν οἶκόν σου κατοικῆσαι. ἵνα δυνατῶς πάντα ἴδῃς, μηδὲν δειλαινόμενος καὶ ὡς τὸ πρότερον.
But you must learn everything more accurately from me. For, for this reason too, I was given by the glorious angel, to live in your house, that you might see all things with power and fear nothing, as you did formerly.
“But you must learn everything more precisely from me. That is why I was given by the glorious angel to live in your house, so that you might see everything with strength and not be afraid, as you were before.”
καὶ ἀπήγαγέ με εἰς τὴν Ἀρκαδίαν, εἰς ὄρος τι μαστῶδες καὶ ἐκάθισέ με ἐπὶ τὸ ἄκρον τοῦ ὄρους καὶ ἔδειξέ μοι πεδίον μέγα, κύκλῳ δὲ τοῦ πεδίου ὄρη δώδεκα, ἄλλην καὶ ἄλλην ἰδέαν ἔχοντα τὰ ὄρη.
The vision of the MountainsAnd he took me away to Arcadia, to a breast-shaped mountain, and set me on top of the mountain, and showed me a great plain and round the plain twelve mountains, and each mountain had a different appearance.
He took me away to Arcadia, to a mountain shaped like a breast, and set me on the summit. He showed me a great plain, and around the plain twelve mountains, each mountain with a different appearance.
τὸ πρῶτον ἦν μέλαν ὡς ἀσβόλη: τὸ δὲ δεύτερον ψιλόν, βοτάνας μὴ ἔχον: τὸ δὲ τρίτον ἀκανθῶν καὶ τριβόλων πλῆρες:
The first was black as pitch, the second was bare without herbs, and the third was full of thorns and thistles.
The first was black as soot. The second was bare, with no vegetation. The third was full of thorns and thistles.
τὸ δὲ τέταρτον βοτάνας ἔχον ἡμιξήρους, τὰ μὲν ἐπάνω τῶν βοτανῶν χλωρά, τὰ δὲ πρὸς ταῖς ῥίζαις ξηρά: τινὲς δὲ βοτάναι, ὅταν ὁ ἥλιος ἐπικεκαύκει, ξηραὶ ἐγίνοντο:
And the fourth had half-dried herbage; the tops of the herbs were green, but the parts by the roots were dry. And some of the herbs, when the sun had burnt them, were becoming dry.
The fourth had plants that were half dried up: the tops of the plants were green, but the parts near the roots were dry. Some of the plants dried up when the sun scorched them.
τὸ δὲ πέμπτον ὄρος ἔχον βοτάνας χλωρὰς καὶ τραχὺ ὄν. τὸ δὲ ἕκτον ὄρος σχισμῶν ὅλως ἔγεμεν, ὧν μὲν μικρῶν, ὧν δὲ μεγάλων: εἶχον δὲ βοτάνας αἱ σχισμαί, οὐ λίαν δὲ ἦσαν εὐθαλεῖς αἱ βοτάναι, μᾶλλον δὲ ὡς μεμαραμμέναι ἦσαν.
And the fifth mountain had green herbs and was steep. And the sixth mountain was altogether full of cracks, some small and some great. And the cracks had herbage, but the herbage was not very flourishing, but rather as if it were fading.
The fifth mountain had green plants and was rugged. The sixth mountain was completely full of cracks, some small and some large. The cracks had plants in them, but the plants were not very healthy; they looked rather as if they were withering.
τὸ δὲ ἕβδομον ὄρος εἶχε βοτάνας ἱλαράς, καὶ ὅλον τὸ ὄρος εὐθηνοῦν ἦν, καὶ πᾶν γένος κτηνῶν καὶ ὀρνέων ἐνέμοντο εἰς τὸ ὄρος ἐκεῖνο: καὶ ὅσον ἐβόσκοντο τὰ κτήνη καὶ τὰ πετεινά, μᾶλλον καὶ μᾶλλον αἱ βοτάναι τοῦ ὄρους ἐκείνου ἔθαλλον. τὸ δὲ ὄγδοον ὄρος πηγῶν πλῆρες ἦν, καὶ πᾶν γένος τῆς κτίσεως τοῦ κυρίου ἐποτίζοντο ἐκ τῶν πηγῶν τοῦ ὄρους ἐκείνου.
And the seventh mountain had vigorous herbage, and the whole mountain was flourishing, and all kinds of cattle and birds were feeding on that mountain. And the more the cattle and birds were feeding, the more the herbage of that mountain flourished. And the eighth mountain was full of springs, and every kind of creature of the Lord was given to drink from the springs of that mountain.
The seventh mountain had lush, fresh vegetation, and the whole mountain was thriving. Every kind of livestock and bird was feeding on that mountain, and the more the animals and birds ate, the more the plants on it flourished. The eighth mountain was full of springs, and every kind of creature the Lord had made drank from the springs of that mountain.
τὸ δὲ ἔννατον ὄρος ὅλως ὕδωρ οὐκ εἶχεν καὶ ὅλον ἐρημῶδες ἦν. εἶχε δὲ ἐν αὐτῷ θηρία καὶ ἑρπετὰ θανάσιμα διαφθείροντα ἀνθρώπους. τὸ δὲ δέκατον ὄρος εἶχε δένδρα μέγιστα καὶ ὅλον κατάσκιον ἦν, καὶ ὑπὸ τὴν σκέπην τῶν δένδρων πρόβατα κατέκειντο ἀναπαυόμενα καὶ μαρυκώμενα.
But the ninth mountain had no water at all, and wai quite desert. But it had in it wild beasts and deadly reptiles destroying men. And the tenth mountain had great trees and was full of shady places, and under the shade of the trees sheep were lying resting and ruminating.
The ninth mountain had no water at all and was completely desert. It had wild beasts and deadly reptiles on it that killed people. The tenth mountain had enormous trees and was shaded all over, and under the shelter of the trees sheep lay resting and chewing the cud.
τὸ δὲ ἑνδέκατον ὄρος λίαν σύνδενδρον ἦν, καὶ τὰ δένδρα ἐκεῖνα κατάκαρπα ἦν, ἄλλοις καὶ ἄλλοις καρποῖς κεκοσμημένα, ἵνα ἰδών τις αὐτὰ ἐπιθυμήσῃ φαγεῖν ἐκ τῶν καρπῶν αὐτῶν. τὸ δὲ δωδέκατον ὄρος ὅλον ἦν λευκόν, καὶ ἡ πρόσοψις αὐτοῦ ἱλαρὰ ἦν: καὶ εὐπρεπέστατον ἦν ἐν αὑτῷ το ὄρος.
And the eleventh mountain was full of trees and those trees had fruit, and were each adorned with different fruits, so that whoever saw them desired to eat of their fruits. And the twelfth mountain was all white, and its appearance was joyful, and the mountain was in itself very beautiful.
The eleventh mountain was thick with trees, and those trees were loaded with fruit, each decorated with different fruits, so that anyone who saw them would want to eat their fruit. The twelfth mountain was entirely white, its appearance was cheerful, and the mountain was most beautiful in itself.
Chapter 2
Εἰς μέσον δὲ τοῦ πεδίου ἔδειξέ μοι πέτραν μεγάλην λευκὴν ἐκ τοῦ πεδίου ἀναβεβηκυῖαν. ἡ δὲ πέτρα ὑψηλοτέρα ἦν τῶν ὀρέων, τετράγωνος, ὥστε δύνασθαι ὅλον τὸν κόσμον χωρῆσαι.
The great stone in the plainIn the middle of the plain he showed me a great white rock, which had risen out of the plain. and the rock was higher than the hills, four-square, so that it could hold the whole world.
In the middle of the plain he showed me a great white rock rising out of the plain. The rock was higher than the mountains and square, so that it could hold the whole world.
παλαιὰ δὲ ἦν ἠ πέτρα ἐκείνη, πύλην ἐκκεκομμένην ἔχουσα: ὡς πρόσφατος δὲ ἐδόκει μοι εἶναι ἡ ἐκκόλαψις τῆς πύλης. ἡ δὲ πύλη οὕτως ἔστιλβεν ὑπὲρ τὸν ἥλιον, ὥστε με θαυμάζειν ἐπὶ τῇ λαμπηδόνι τῆς πύλης.
And that rock was old, and had a door hewn out of it. But it seemed to me that the cutting of the door was recent. And the door glistened so in the sun, that I marvelled at the brightness of the door.
The rock was old, and it had a gate cut into it. The cutting of the gate seemed to me to be recent. The gate shone brighter than the sun, so that I marveled at its brightness.
κύκλῳ δὲ τῆς πύλης εἱστήκεισαν παρθένοι δώδεκα. αἱ οὖν τέσσαρες αἱ εἰς τὰς γωνίας ἑστηκυῖαι ἐνδοξότεραί μοι ἐδόκουν εἶναι: καὶ αἱ ἀλλαι δὲ ἔνδοξοι ἦσαν. εἱστήκεισαν δὲ εἰς τὰ τέσσαρα μέρη τῆς πύλης, ἀνὰ μέσον αὐτῶν ἀνὰ δύο παρθένοι.
The MaidensAnd round the door there stood twelve maidens; the four who stood at the corner, seemed to me to be the more glorious, but the others also were glorious, and they stood at the four parts of the door, each with two other maidens on each side.
Around the gate stood twelve young women. The four standing at the corners seemed to me more glorious than the others, though the others were glorious too. They stood at the four sides of the gate, with two young women between each pair of corners.
ἐνδεδυμέναι δὲ ἦσαν λινοῦς χιτῶνας καὶ περιεζωσμέναι ἦσαν εὐπρεπῶς, ἔξω τοὺς ὤμους ἔχουσαι τοὺς δεξιοὺς ὡς μέλλουσαι φορτίον τι βαστάζειν. οὕτως ἕτοιμοι ἦσαν: λίαν γὰρ ἱλαραὶ ἦσαν καὶ πρόθυμοι.
And they were clothed in linen mantles, and were beautifully girded, and had their right shoulders outside, as if they were going to carry a load. Thus they were ready, for they were very joyful and eager.
They were dressed in linen tunics and neatly belted, with their right shoulders bare, as if they were about to carry a load. That is how ready they were, for they were very cheerful and eager.
μετὰ τὸ ἰδεῖν με ταῦτα ἐθαύμαζον ἐν ἐμαυτῷ, ὅτι μεγάλα καὶ ἔνδοξα πράγματα βλέπω. καὶ πάλιν διηπόρουν ἐπὶ ταῖς παρθένοις, ὅτι τρυφεραὶ οὕτως οὖσαι ἀνδρείως εἱστήκεισαν ὡς μέλλουσαι ὅλον τὸν οὐρανὸν βαστάζειν.
After I had seen these things I wondered in myself, for I was seeing great and glorious things. And again I was perplexed at the maidens, that though they were so delicate, they stood bravely as though they would carry the whole heaven.
After I had seen this I marveled to myself, because I was seeing great and glorious things. Again I was puzzled by the young women, because although they were so delicate, they stood there bravely, as if they were about to carry the whole sky.
καὶ λέγει μοι ὁ ποιμήν: Τί ἐν σεαυτῷ διαλογίζῃ καὶ διαπορῇ καὶ σεαυτῷ λύπην ἐπισπάσαι; ὅσα γὰρ οὐ δύνασαι νοῆσαι, μὴ ἐπιχείρει, συνετὸς ὤν, ἀλλ’ ἐρώτα τὸν κύριον, ἵνα λαβὼν σύνεσιν νοῇς αὐτά.
And the shepherd said to me: Why do you reason in yourself and are perplexed, and give yourself sorrow? For what things you cannot comprehend,—be prudent, do not attempt them, but ask the Lord that you may receive understanding and comprehend them.
The shepherd said to me, “Why are you turning things over in your mind, getting puzzled and making yourself sad? Whatever you cannot understand, do not try to force it, if you are wise, but ask the Lord to give you understanding so that you can understand it.
τὰ ὀπίσω σου ἰδεῖν οὐ δύνῃ, τὰ δὲ ἔμπροσθέν σου βλέπεις. ἃ οὖν ἰδεῖν οὐ δύνασαι, ἔασον, καὶ μὴ στρέβλου σεαυτόν: ἃ δὲ βλέπεις, ἐκείνων κατακυρίευε καὶ περὶ τῶν λοιπῶν μὴ περιεργάζου: πάντα δέ σοι ἐγὼ δηλώσω, ὅσα ἄν σοι δείξω. ἔμβλεπε οὖν τοῖς λοιποῖς.
What is behind you you cannot see, but you see what is before you. Let go what you cannot see, and do not trouble yourself. But what you see, master that, and do not be curious about the rest, and I will explain everything to you, whatever I show you. Look then at the rest.
“You cannot see what is behind you, but you can see what is in front of you. Leave aside what you cannot see, and do not torment yourself over it. Master what you do see, and do not be overly curious about the rest. I will explain to you everything that I show you. So look at the rest.”
Chapter 3
Εἶδον ἓξ ἄνδρας ἐληλυθότας ὑψηλοὺς καὶ ἐνδόξους καὶ ὁμοίους τῇ ἰδέᾳ: καὶ ἐκάλεσαν πλῆθός τι ἀνδρῶν. κἀκεῖνοι δὲ οἱ ἐληλυθότες ὑψηλοὶ ἦσαν ἄνδρες καὶ καλοὶ καὶ δυνατοί: καὶ ἐκέλευσαν αὐτοὺς οἱ ἓξ ἄνδρες οἰκοδομεῖν ἐπάνω τῆς πέτρας πύργον τινά. ἦν δὲ θόρυβος τῶν ἀνδρῶν ἐκείνων μέγας τῶν ἐληλυθότων οἰκοδομεῖν τὸν πύργον ὧδε κἀκεῖσε περιτρεχόντων κύκλῳ τῆς πύλης.
The six menI saw six men who came, tall and glorious, and alike in appearance, and they summoned a multitude of men, and they too who came were tall men and beautiful and strong, and the six men commanded them to build a certain tower above the rock. And there was a great throng of those men who had come to build the tower, running here and there round the tower.
I saw six men come, tall, glorious, and alike in appearance. They called a large crowd of men, and those who came were also tall, handsome, and strong. The six men ordered them to build a tower on top of the rock. There was a great commotion among the men who had come to build the tower, as they ran back and forth around the gate.
αἱ δὲ παρθένοι ἑστηκυῖαι κύκλῳ τῆς πύλης ἔλεγον τοῖς ἀνδράσι σπεύδειν τὸν πύργον οἰκοδομεῖσθαι: ἐκπεπετάκεισαν δὲ τὰς χεῖρας αἱ παρθένοι ὡς μέλλουσαί τι λαμβάνειν παρὰ τῶν ἀνδρῶν.
And the maidens stood round the tower, and told the men to make speed with building the tower. And the maidens held out their hands as if they were going to take something from the men.
The young women standing around the gate told the men to hurry and build the tower. The young women held out their hands as if to take something from the men.
οἱ δὲ ἓξ ἄνδρες ἐκέλευον ἐκ βυθοῦ τινος λίθους ἀναβαίνειν καὶ ὑπάγειν εἰς τὴν οἰκοδομὴν τοῦ πύργου. ἀνέβησαν δὲ λίθοι δέκα τετράγωνοι λαμπροί, μὴ λελατομημένοι.
The ten stonesAnd the six men commanded stones to come up from a certain deep place, and to go into the building of the tower. And there came up ten square stones, beautiful and not hewn.
The six men ordered stones to come up from a deep place and go into the building of the tower. Ten shining square stones came up, which had not been cut from a quarry.
οἱ δὲ ἓξ ἄνδρες ἐκάλουν τὰς παρθένους καὶ ἐκέλευσαν αὐτὰς τοὺς λίθους πάντας τοὺς μέλλοντας εἰς τὴν οἰκοδομὴν ὑπάγειν τοῦ πύργου βαστάζειν καὶ διαπορεύεσθαι διὰ τῆς πύλης καὶ ἐπιδιδόναι τοῖς ἀνδράσι τοῖς μέλλουσιν οἰκοδομεῖν τὸν πύργον.
And the six men called the maidens and commanded them to take all the stones which were to come for the building of the tower, and to go through the gate, and give them to the men who were going to build the tower.
The six men called the young women and ordered them to carry all the stones that were to go into the building of the tower, to pass through the gate, and to hand them to the men who were going to build the tower.
αἱ δὲ παρθένοι τοὺς δέκα λίθους τοὺς πρώτους τοὺς ἐκ τοῦ βυθοῦ ἀναβάντας ἐπετίθουν ἀλλήλαις καὶ κατὰ ἕνα λίθον ἐβάσταζον ὁμοῦ.
And the maidens put the ten stones, which first came out of the deep place, on one another, and they carried them together like a single stone.
The young women lifted the first ten stones that came up from the deep onto one another, and they carried them together, one stone at a time.
Translator’s note. “One another” refers to the young women, not the stones, because the Greek word is feminine. The women passed each stone among themselves and carried it together.
Chapter 4
Καθὼς δὲ ἐστάθησαν ὁμοῦ κυκλῳ τῆς πύλης, οὕτως ἐβάσταζον αἱ δοκοῦσαι δυναταὶ εἶναι καὶ ὑπὸ τὰς γωνίας τοῦ λίθου ὑποδεδυκυῖαι ἦσαν. αἱ δὲ ἄλλαι ἐκ τῶν πλευρῶν τοῦ λίθου ὑποδεδύκεισαν καὶ οὕτως ἐβάσταζον πάντας τοὺς λίθους: διὰ δὲ τῆς πύλης διέφερον αὐτούς, καθὼς ἐκελεύσθησαν, καὶ ἐπεδίδουν τοῖς ἀνδράσιν εἰς τὸν πύργον: ἐκεῖνοι δὲ ἔχοντες τοὺς λίθους ᾠκοδόμουν.
The building of the stones by the maidens and the menAnd just as they had stood together round the gate, so the maidens who seemed to be strong were carrying, and they were stooping under the corners of the stone. But the others were stooping by the sides of the stone, and so they were carrying all the stones. And they brought them through the gate as they had been commanded, and gave them to the men in the tower, and they took the stones and went on building.
Just as they had stood together around the gate, so they carried the stones: the ones who seemed strong got under the corners of the stone, and the others got under its sides. In this way they carried all the stones. They brought them through the gate as they had been ordered and handed them to the men for the tower, and those men took the stones and built with them.
ἡ οἰκοδομὴ δὲ τοῦ πύργου ἐγένετο ἐπὶ τὴν πέτραν τὴν μεγάλην καὶ ἐπάνω τῆς πύλης. ἡρμόσθησαν οὖν οἱ δέκα λίθοι ἐκεῖνοι καὶ ἐνέπλησαν ὅλην τὴν πετραν: καὶ ἐγένοντο ἐκεῖνοι θεμέλιος τῆς οἰκοδομῆς τοῦ πύργου: ἡ δὲ πέτρα καὶ ἡ πύλη ἦν βαστάζουσα ὅλον τὸν πύργον:
Now, the building of the tower was raised on the great rock, and above the gate. So those ten stones were fitted in, and they filled the whole rock. And they were the foundation of the building of the tower, and the rock and the gate were supporting the whole tower.
The tower was built on the great rock and above the gate. Those ten stones were fitted together and filled the entire rock. They became the foundation for the building of the tower, and the rock and the gate bore the weight of the whole tower.
μετὰ δὲ τοὺς δέκα λίθους ἄλλοι ἀνέβησαν ἐκ τοῦ βυθοῦ εἴκοσι λίθοι: καὶ οὗτοι ἡρμόσθησαν εἰς τὴν οἰκοδομὴν τοῦ πύργου, βασταζόμενοι ὑπὸ τῶν παρθένων καθὼς καὶ οἱ πρότεροι. μετὰ δὲ τούτους ἀνέβησαν λε, καὶ οὗτοι ὁμοίως ἡρμόσθησαν εἰς τὸν πύργον. μετὰ δὲ τούτους ἕτεροι ἀνέβησαν λίθοι μ, καὶ οὗτοι πάντες ἐβλήθησαν εἰς τὴν οἰκοδομὴν τοῦ πύργου: ἐγένοντο οὖν στοῖχοι τέσσαρες ἐν τοῖς θεμελίοις τοῦ πύργου.
The 2 stones; The 3 stones; The 4 stonesAnd after the ten stones, twenty other stones came up out of the deep place, and these were fitted into the building of the tower and were carried by the maidens like the former stones. And after these there came up thirty-five, and these likewise were fitted into the tower. And after these there came up forty other stones, and all these were placed into the building of the tower; so there became four tiers in the foundations of the tower.
After the ten stones, twenty more stones came up from the deep. These too were fitted into the building of the tower, carried by the young women as the earlier ones had been. After these, thirty-five more came up, and they were fitted into the tower in the same way. After these, forty other stones came up, and all of these were put into the building of the tower. So there were four rows in the foundations of the tower.
Translator’s note. The Greek printed here says twenty. However, when the stones are explained later (Similitude 9.15.4), the second group numbers twenty-five. The number may have been altered in copying. I have kept what the text here says.
καὶ ἐπαύσαντο ἐκ τοῦ βυθοῦ ἀναβαίνοντες: ἐπαύσαντο δὲ καὶ οἱ οἰκοδομοῦντες μικρόν. καὶ πάλιν ἐπέταξαν οἱ ἓξ ἄνδρες τῷ πλήθει τοῦ ὄχλου ἐκ τῶν ὀρέων παραφέρειν λίθους εἰς τὴν οἰκοδομὴν τοῦ πύργου.
The second stage of the buildingAnd they ceased to come up from the deep place, and the builders also stopped for a little. And again the six men commanded the mass ot tile multitude to bring stones for the building of the tower from the mountains.
Then the stones stopped coming up from the deep, and the builders paused for a little. Again the six men ordered the great crowd to bring stones from the mountains for the building of the tower.
παρεφέροντο οὖν ἐκ πάντων τῶν ὀρέων χρόαις ποικίλαις λελατομημένοι ὑπὸ τῶν ἀνδρῶν καὶ ἐπεδίδοντο ταῖς παρθένοις: αἱ δὲ παρθένοι διέφερον αὐτοὺς διὰ τῆς πύλης καὶ ἐπεδίδουν εἰς τὴν οἰκοδομὴν τοῦ πύργου. καὶ ὅταν εἰς τὴν οἰκοδομὴν ἐτέθησαν οἱ λίθοι οἱ ποικίλοι, ὅμοιοι ἐγένοντο λευκοὶ καὶ τὰς χρόας τὰς ποικίλας ἤλλασσον.
Therefore there were brought from all the mountains stones of different colours, hewn out by the men, and they were given to the maidens, and the maidens carried them through the gate and gave them over for the building of the tower. And when the various stones were put into the building they became all alike white and changed their various colours.
So stones of many different colors, cut by the men, were brought from all the mountains and handed to the young women. The young women carried them through the gate and handed them over for the building of the tower. When the multicolored stones were placed in the building, they all became alike white and lost their various colors.
τινὲς δὲ λίθοι ἐπεδίδοντο ὑπὸ τῶν ἀνδρῶν εἰς τὴν οἰκοδομὴν καὶ οὐκ ἐγίνοντο λαμπροί, ἀλλ’ οἷοι ἐτέθησαν, τοιοῦτοι καὶ εὑρέθησαν: οὐ γὰρ ἦσαν ὑπὸ τῶν παρθένων ἐπιδεδομένοι οὐδὲ διὰ τῆς πύλης παρενηνεγμένοι. οὗτοι οὖν οἱ λίθοι ἀπρεπεῖς ἦσαν ἐν τῇ οἰκοδομῇ τοῦ πύργου.
But some stones were given by the men for the building, which did not become bright but proved to remain as they were when they were put in. For they had not been given by the maidens, and had not been brought in through the door. Therefore these stones were unseemly in the building of the tower.
Some stones were handed over by the men for the building but did not become bright. They were found exactly as they had been put in, because they had not been handed over by the young women or carried in through the gate. These stones looked out of place in the building of the tower.
ἰδόντες δὲ οἱ ἓξ ἄνδρες τοὺς λίθους τοὺς ἀπρεπεῖς ἐν τῇ οἰκοδομῇ ἐκέλευσαν αὐτοὺς ἀρθῆναι καὶ ἀπαχθῆναι κάτω εἰς τὸν ἴδιον τόπον, ὅθεν ἠνέχθησαν.
And when the six men saw the unseemly stones in the building they commanded them to be taken away and to be brought down to their own place, whence they had been taken.
When the six men saw the out-of-place stones in the building, they ordered them to be removed and taken down to their own place, from which they had been brought.
καὶ λέγουσι τοῖς ἀνδράσι τοῖς παρεμφέρουσι τοὺς λίθους: Ὅλως ὑμεῖς μὴ ἐπιδίδοτε εἰς τὴν οἰκοδομὴν λίθους: τίθετε δὲ αὐτοὺς παρὰ τὸν πύργον, ἵνα αἱ παρθένοι διὰ τῆς πύλης παρενέγκωσιν αὐτοὺς καὶ ἐπιδιδῶσιν εἰς τὴν οἰκοδομήν. ἐὰν γάρ, φασί, διὰ τῶν χειρῶν τῶν παρθένων τούτων μὴ παρενεχθῶσι διὰ τῆς πύλης, τὰς χρόας αὐτῶν ἀλλάξαι οὐ δύνανται: μὴ κοπιᾶτε οὖν, φασίν, εἰς μάτην.
And they said to the men who were bringing the stones in: You must on no account put stones into the building, but put them by the side of the tower, that the maidens may bring them in through the gate, and give them over for the building. For if, said they, they are not brought in by the hands of these maidens through the gate they cannot change their colours; do not then, said they, labour in vain.
They told the men who were bringing the stones, “Do not put any stones into the building at all. Put them beside the tower, so that the young women can carry them in through the gate and hand them over for the building. If they are not carried through the gate by the hands of these young women, they cannot change their colors. So do not labor in vain.”
Chapter 5
Καὶ ἐτελέσθη τῇ ἡμέρᾳ ἐκείνῃ ἡ οἰκοδομή, οὐκ ἀπετελέσθη δὲ ὁ πύργος: ἔμελλε γὰρ πάλιν ἐποικοδομεῖσθαι: καὶ ἐγένετο ἀνοχὴ τῆς οἰκοδομῆς. ἐκέλευσαν δὲ οἱ ἓξ ἄνδρες τοὺς οἰκοδομοῦντας ἀναχωρῆσαι μικρὸν πάντας καὶ ἀναπαυθῆναι: ταῖς δὲ παρθένοις ἐπέταξαν ἀπὸ τοῦ πύργου μὴ ἀναχωρῆσαι. ἐδόκει δέ μοι τὰς παρθένους καταλελεῖφθαι τοῦ φυλάσσειν τὸν πύργον.
The pause in the buildingAnd on that day the building was finished, but the tower was not completed, for it was going to be built on to, and there was a pause in the building. And the six men commanded all the builders to retire a little and rest, but they commanded the maidens not to go away from the tower. And it seemed to me that the maidens had given up looking after the tower.
That day’s building work was finished, but the tower was not completed, because more was going to be built on it, and there was a pause in the work. The six men ordered all the builders to withdraw for a little while and rest, but they told the young women not to leave the tower. It seemed to me that the young women had been left behind to guard the tower.
μετὰ δὲ τὸ ἀναχωρῆσαι πάντας καὶ ἀναπαυθῆναι λέγω τῷ ποιμένι: Τί ὅτι, φημί, κύριε, οὐ συνετελέσθη ἡ οἰκοδομὴ τοῦ πύργου; Οὔπω, φησί, δύναται ἀποτελεσθῆναι ὁ πύργος, ἐὰν μὴ ἔλθῃ ὁ κύριος αὐτοῦ καὶ δοκιμάσῃ τὴν οἰκοδομὴν ταύτην, ἵνα, ἐάν τινες λίθοι σαπροὶ εὑρεθῶσιν, ἀλλάξῃ αὐτούς: πρὸς γὰρ τὸ ἐκείνου θέλημα οἰκοδομεῖται ὁ πύργος.
But after they had all gone away and were resting I said to the shepherd: Why, Sir, said I, was the building of the tower not completed? The tower, said he, cannot yet be completed unless its lord come and test this building, in order that if some stones prove to be rotten, he may change them, for the tower is being built according to his will.
After everyone had withdrawn and was resting, I said to the shepherd, “Sir, why was the building of the tower not finished?” “The tower cannot be finished yet,” he said, “until its lord comes and inspects the building, so that if any stones are found rotten, he can replace them. The tower is being built according to his will.”
Ἤθελον, φημί, κύριε, τούτου τοῦ πύργου γνῶναι τί ἐστιν ἡ οἰκοδομὴ αὕτη, καὶ περὶ τῆς πέτρας καὶ πύλης καὶ τῶν ὀρέων καὶ τῶν παρθένων καὶ τῶν λίθων τῶν ἐκ τοῦ βυθοῦ ἀναβεβηκότων καὶ μὴ λελατομημένων, ἀλλ’ οὕτως ἀπελθόντων εἰς τὴν οἰκοδομήν.
I should like, Sir, said I, to know what is this building of the tower, and concerning the rock, and the gate, and the mountains and the maidens, and the stones which came up from the deep place, and were not hewn, but went as they were into the building.
“Sir,” I said, “I would like to know what this building of the tower means. I would like to know about the rock, the gate, the mountains, the young women, and the stones that came up from the deep and were not cut but went into the building just as they were.
καὶ διατί πρῶτον εἰς τὰ θεμέλια ι λίθοι ἐτέθησαν, εἶτα κ, εἶτα λε, εἶτα μ, καὶ περὶ τῶν λίθων τῶν ἀπεληλυθότων εἰς τὴν οἰκοδομὴν καὶ πάλιν ἠρμένων καὶ εἰς τόπον ἴδιον ἀποτεθειμένων: περὶ πάντων τούτων ἀνάπαυσον τὴν ψυχήν μου, κύριε, καὶ γνώρισόν μοι αὐτά.
And why ten stones were first laid for the foundation, then twenty, then thirty-five, then forty, and concerning the stones which went into the building, and were taken away again and put back in their own place. Give my soul rest concerning all these things, Sir, and let me know them.
“Tell me also why ten stones were laid first for the foundation, then twenty, then thirty-five, then forty. Tell me too about the stones that went into the building and were taken out again and put back in their own place. Set my soul at rest about all these things, sir, and make them known to me.”
Ἐάν, φησί, κενόσπουδος μὴ εὑρεθῇς, πάντα γνώσῃ: μετ’ ὀλίγας γὰρ ἡμέρας ἐλευσόμεθα ἐνθάδε, καὶ τὰ λοιπὰ ὄψει τὰ ἐπερχόμενα τῷ πύργῳ τούτῳ καὶ πάσας τὰς παραβολὰς ἀκριβῶς γνώσῃ.
If, said he, you are not found to be vainly zealous, you shall know all things. For after a few days we will come here, and you shall see the rest of what happens to this tower, and you will know all the parables accurately.
“If you are not found to be idly curious,” he said, “you will know everything. In a few days we will come back here, and you will see the rest of what happens to this tower, and you will know all the parables accurately.”
καὶ μετ’ ὀλίγας ἡμέρας ἤλθομεν εἰς τὸν τόπον, οὗ κεκαθίκαμεν, καὶ λέγει μοι: Ἄγωμεν πρὸς τὸν πύργον: ὁ γὰρ αὐθέντης τοῦ πύργου ἔρχεται κατανοῆσαι αὐτόν. καὶ ἤλθομεν πρὸς τὸν πύργον: καὶ ὅλως οὐδεὶς ἦν πρὸς αὐτὸν εἰ μὴ αἱ παρθένοι μόναι.
And after a few days we came to the place where we had sat, and he said to me: Let us go to the tower, for the master of the tower is coming to examine it. And we came to the tower, and there was nobody by it at all, except only the maidens.
A few days later we came to the place where we had sat, and he said to me, “Let’s go to the tower, for the owner of the tower is coming to inspect it.” We went to the tower, and there was no one near it except the young women.
καὶ ἐπερωτᾷ ὁ ποιμὴν τὰς παρθένους, εἰ ἄρα παρεγεγόνει ὁ δεσπότης τοῦ πύργου. αἱ δὲ ἔφησαν μέλλειν αὐτὸν ἔρχεσθαι κατανοῆσαι τὴν οἰκοδομήν.
And the shepherd asked the maidens if the Lord of the tower had come. And they said that he was about to come, to examine the building.
The shepherd asked the young women whether the master of the tower had arrived. They said he was about to come to inspect the building.
Chapter 6
Καὶ ἰδοὺ μετὰ μικρὸν βλέπω παράταξιν πολλῶν ἀνδρῶν ἐρχομένων: καὶ εἰς τὸ μέσον ἀνήρ τις ὑψηλὸς τῷ μεγέθει, ὥστε τὸν πύργον ὑπερέχειν.
The coming of the Lord of the TowerAnd lo, after a little time I saw an array of many men coming, and in the middle there was a man so tall, that he overtopped the tower.
Soon afterward I saw a procession of many men approaching. In the middle was a man so tall that he towered above the tower.
Translator’s note. Later in this same parable, the shepherd explains that this glorious man is the Son of God.
καὶ οἱ ἓξ ἄνδρες οἱ εἰς τὴν οἰκοδομὴν ἐφεστῶτες ἐκ δεξιῶν τε καὶ ἀριστερῶν περιεπάτησαν μετ’ αὐτοῦ, καὶ πάντες οἱ εἰς τὴν οἰκοδομὴν ἐργασάμενοι μετ’ αὐτοῦ ἦσαν καὶ ἕτεροι πολλοὶ κύκλῳ αὐτοῦ ἔνδοξοι. αἱ δὲ παρθένοι αἱ τηροῦσαι τὸν πύργον προσδραμοῦσαι κατεφίλησαν αὐτὸν καὶ ἤρξαντο ἐγγὺς αὐτοῦ περιπατεῖν κύκλῳ τοῦ πύργου.
And the six men, who had been in charge of the building, were walking with him on the right hand and on the left, and all who had worked at the building were with him, and there were many other glorious beings around him. And the maidens who kept the tower ran to him and kissed him, and began to walk near him round the tower.
The six men who had been in charge of the building walked with him on his right and left, and all who had worked on the building were with him, along with many other glorious figures around him. The young women who guarded the tower ran up and kissed him, and began to walk near him around the tower.
κατενόει δὲ ὁ ἀνὴρ ἐκεῖνος τὴν οἰκοδομὴν ἀκριβῶς, ὥστε αὐτὸν καθ̓ ἕνα λίθον ψηλαφᾶν. κρατῶν δέ τινα ῥάβδον τῇ χειρὶ κατὰ ἕνα λίθον τῶν ᾠκοδομημένων ἔτυπτε.
And that man examined the building carefully, so that he felt each stone, and he held a staff in his hand and hit each individual stone used in the building.
That man examined the building carefully, so that he touched every stone one by one. He was holding a staff in his hand and struck each stone in the building.
καὶ ὅταν ἐπάτασσεν, ἐγένοντο αὐτῶν τινὲς μέλανες ὡσεὶ ἀσβόλη, τινὲς δὲ ἐψωριακότες, τινὲς δὲ σχισμὰς ἔχοντες, τινὲς δὲ κολοβοί, τινὲς δὲ οὔτε λευκοὶ οὔτε μέλανες, τινὲς δὲ τραχεῖς καὶ μὴ συμφωνοῦντες τοῖς ἑτέροις λίθοις, τινὲς δὲ σπίλους πολλοὺς ἔχοντες: αὗται ἦσαν αἱ ποικιλίαι τῶν λίθων τῶν σαπρῶν εὑρεθέντων εἰς τὴν οἰκοδομήν.
And when he struck, some of them became as black as pitch, and some rotten, and some with cracks, and some short, and some neither white nor black, and some rough and not fitting in with the other stones, and some with many stains. These were the varieties of the rotten stones which were found in the building.
When he struck them, some became black as soot, some scabby, some cracked, some chipped, some neither white nor black, some rough and not matching the other stones, and some covered with many stains. These were the various kinds of rotten stones found in the building.
ἐκέλευσεν οὖν πάντας τούτους ἐκ τοῦ πύργου μετενεχθῆναι καὶ τεθῆναι παρὰ τὸν πύργον καὶ ἑτέρους ἐνεχθῆναι λίθους καὶ ἐμβληθῆναι εἰς τὸν τόπον αὐτῶν.
Therefore he commanded all these to be taken away from the tower, and to be put beside the tower, and other stones to be brought and laid in their place.
He ordered all of these to be removed from the tower and set beside it, and other stones to be brought and put in their place.
καὶ ἐπηρώτησαν αὐτὸν οἱ οἰκοδομοῦντες, ἐκ τίνος ὄρους θέλῃ ἐνεχθῆναι λίθους καὶ ἐμβληθῆναι εἰς τὸν τόπον αὐτῶν. καὶ ἐκ μὲν τῶν ὀρέων οὐκ ἐκέλευσεν ἐνεχθῆναι, ἐκ δέ τινος πεδίου ἐγγὺς ὄντος ἐκέλευσεν ἐνεχθῆναι.
And the builders asked him from which mountains he wished stones to be brought and laid in their place, and he commanded them not to be brought from the mountains, but he commanded them to be brought from a certain plain near at hand.
The builders asked him from which mountain he wanted stones brought to put in their place. He ordered that they not be brought from the mountains, but from a plain nearby.
καὶ ὠρύγη τὸ πεδίον, καὶ εὑρέθησαν λίθοι λαμπροὶ τετράγωνοι, τινὲς δὲ καὶ στρογγύλοι. ὅσοι δέ ποτε ἦσαν λίθοι ἐν τῷ πεδίῳ ἐκείνῳ, πάντες ἠνέχθησαν καὶ διὰ τῆς πύλης ἐβαστάζοντο ὑπὸ τῶν παρθένων.
And the plain was quarried, and splendid square stones were found, but some were also round. And all the stones that were found in that plain were brought and carried through the door by the maidens.
The plain was dug up, and shining square stones were found, and some round ones. Every stone found in that plain was brought and carried through the gate by the young women.
καὶ ἐλατομήθησαν οἱ τετράγωνοι λίθοι καὶ ἐτέθησαν εἰς τὸν τόπον τῶν ἠρμένων: οἱ δὲ στρογγύλοι οὐκ ἐτέθησαν εἰς τὴν οἰκοδομήν, ὅτι σκληροὶ ἦσαν εἰς τὸ λατομηθῆναι αὐτοὺς καὶ βραδέως ἐγένοντο. ἐτέθησαν δὲ παρὰ τὸν πύργον, ὡς μελλόντων αὐτῶν λατομεῖσθαι καὶ τίθεσθαι εἰς τὴν οἰκοδομήν: λίαν γὰρ λαμπροὶ ἦσαν.
And the square stones were hewn and put into the place of those which had been taken out, but the round stones were not put into the building, because they were hard to hew, and it took a long time; but they were put beside the tower, as if they were going to be hewn and put into the building; for they were very splendid.
The square stones were cut and set in the place of those that had been removed. The round stones were not put into the building, because they were hard to cut and it took a long time. They were set beside the tower, as if they would be cut later and put into the building, for they were very bright.
Chapter 7
Ταῦτα οὖν συντελέσας ὁ ἀνὴρ ὁ ἔνδοξος καὶ κύριος ὅλου τοῦ πύργου προσεκαλέσατο τὸν ποιμένα καὶ παρέδωκεν αὐτῷ τοὺς λίθους πάντας τοὺς παρὰ τὸν πύργον κειμένους, τοὺς ἀποβεβλημένους ἐκ τῆς οἰκοδομῆς, καὶ λέγει αὐτῷ:
The injunctions of the Lord to the ShepherdWhen the glorious man, the Lord of all the tower, had finished these things, he called the shepherd and gave over to him all the stones which were lying by the tower which had been taken out of the building, and said to him:
When he had finished this, the glorious man, the lord of the whole tower, called the shepherd over and handed him all the stones lying beside the tower, those that had been thrown out of the building, and said to him:
Ἐπιμελῶς καθάρισον τοὺς λίθους τούτους καὶ θὲς αὐτοὺς εἰς τὴν οἰκοδομὴν τοῦ πύργου, τοὺς δυναμένους ἁρμόσαι τοῖς λοιποῖς: τοὺς δὲ μὴ ἁρμόζοντας ῥῖψον μακρὰν ἀπὸ τοῦ πύργου.
Clean these stones carefully, and put into the building of the tower those which can fit in with the rest, and throw far away from the tower those which do not fit.
“Clean these stones carefully and put into the building of the tower those that can fit with the rest. Throw far from the tower those that do not fit.”
ταῦτα κελεύσας τῷ ποιμένι ἀπῄει ἀπὸ τοῦ πύργου μετὰ πάντων, μεθ̓ ὧν ἐληλύθει: αἱ δὲ παρθένοι κύκλῳ τοῦ πύργου εἱστήκεισαν τηροῦσαι αὐτόν.
With these commands to the shepherd he went away from the tower, with all those with whom he had come. But the maidens stood round the tower guarding it.
After giving these orders to the shepherd, he left the tower with everyone who had come with him. The young women stood around the tower, guarding it.
λέγω τῷ ποιμένι: Πῶς οὗτοι οἱ λίθοι δύνανται εἰς τὴν οἰκοδομὴν τοῦ πύργου ἀπελθεῖν ἀποδεδοκιμασμένοι; ἀποκριθείς μοι λέγει: Βλέπεις, φησί, τοὺς λίθους τούτους; Βλέπω, φημί, κύριε. Ἐγώ, φησί, τὸ πλεῖστον μέρος τῶν λίθων τούτων λατομήσω καὶ βαλῶ εἰς τὴν οἰκοδομήν, καὶ ἁρμόσουσι μετὰ τῶν λοιπῶν λίθων.
I said to the shepherd: How can these stones come again into the building of the tower after they have been rejected? He answered and said to me: Do you see these stones? said he. Yes, Sir, 1 see them, said I. I will hew, said he, the greater part of these stones, and put them into the building, and they will fit in with the rest of the stones.
I said to the shepherd, “How can these stones go into the building of the tower when they have been rejected?” He answered, “Do you see these stones?” “I see them, sir,” I said. “I will cut most of these stones,” he said, “and put them into the building, and they will fit with the rest of the stones.”
Πῶς, φημί, κύριε, δύνανται περικοπέντες τὸν αὐτὸν τόπον πληρῶσαι; ἀποκριθεὶς λέγει μοι: Ὅσοι μικροὶ εὑρεθήσονται, εἰς μέσην τὴν οἰκοδομὴν βληθήσονται, ὅσοι δὲ μείζονες, ἐξώτεροι τεθήσονται καὶ συγκρατήσουσιν αὐτούς.
How, Sir, said I, can they fill the same room after they have been hewn? He answered and said to me: Those which turn out to be little will be put into the middle of the building, and such as are bigger will be put outside and will hold them together.
“Sir,” I said, “how can they fill the same place after being cut down?” He answered, “The ones that turn out small will be put in the middle of the building, and the larger ones will be put on the outside and hold them together.”
ταῦτά μοι λαλήσας λέγει μοι: Ἄγωμεν καὶ μετὰ ἡμέρας δύο ἔλθωμεν καὶ καθαρίσωμεν τοὺς λίθους τούτους καὶ βάλωμεν αὐτοὺς εἰς τὴν οἰκοδομήν: τὰ γὰρ κύκλῳ τοῦ πύργου πάντα καθαρισθῆναι δεῖ, μήποτε ὁ δεσπότης ἐξάπινα ἔλθῃ καὶ τὰ περὶ τὸν πύργον ῥυπαρὰ εὕρῃ καὶ προσοχθίσῃ, καὶ οὗτοι οἱ λίθοι οὐκ ἀπελεύσονται εἰς τὴν οἰκοδομὴν τοῦ πύργου, κἀγὼ ἀμελὴς δόξω εἶναι παρὰ τῷ δεσπότῃ.
When he had said this he said to me: Let us go, and after two days let us come and cleanse these stones and put them into the building, for everything round the tower must be cleansed lest the Master come suddenly and find it dirty round the tower and he will be angry, and these stones will not go into the building of the tower, and I shall seem to be careless before the Master.
After saying this he said to me, “Let’s go, and in two days we will come back and clean these stones and put them into the building. Everything around the tower must be cleaned, so that the master does not suddenly come, find the area around the tower dirty, and be angry. Then these stones would not go into the building of the tower, and I would seem negligent in the master’s eyes.”
καὶ μετὰ ἡμέρας δύο ἤλθομεν πρὸς τὸν πύργον καὶ λέγει μοι: Κατανοήσωμεν τοὺς λίθους πάντας καὶ ἴδωμεν τοὺς δυναμένους εἰς τὴν οἰκοδομὴν ἀπελθεῖν. λέγω αὐτῷ: Κύριε, κατανοήσωμεν.
And after two days we came to the tower, and he said to me: Let us look at all the stones, and let us see which are able to come into the building. I said to him: Sir, let us look.
Two days later we came to the tower and he said to me, “Let’s look at all the stones and see which can go into the building.” “Sir, let’s look,” I said.
Chapter 8
Καὶ ἀρξάμενοι πρῶτον τοὺς μέλανας κατενοοῦμεν λίθους. καὶ οἷοι ἐκ τῆς οἰκοδομῆς ἐτέθησαν, τοιοῦτοι καὶ εὑρέθησαν. καὶ ἐκέλευσεν αὐτοὺς ὁ ποιμὴν ἐκ τοῦ πύργου μετενεχθῆναι καὶ χωρισθῆναι.
The Shepherd’s treatment of the StonesAnd when we began we first looked at the black stones, and these were found to be the same as when they were put out of the building. And c the shepherd commanded them to be removed from the tower and sent away.
We began by examining the black stones first. They were found to be just as they were when they had been put out of the building. The shepherd ordered them to be removed from the tower and set apart.
εἶτα κατενόησε τοὺς ἐψωριακότας, καὶ λαβὼν ἐλατόμησε πολλοὺς ἐξ αὐτῶν καὶ ἐκέλευσε τὰς παρθένους ἆραι αὐτοὺς καὶ βαλεῖν εἰς τὴν οἰκοδομήν. καὶ ἦραν αὐτοὺς αἱ παρθενοι καὶ ἔθηκαν εἰς τὴν οἰκοδομὴν τοῦ πύργου μέσου. τοὺς δὲ λοιποὺς ἐκέλευσε μετὰ τῶν μελάνων τεθῆναι: καὶ γὰρ καὶ οὗτοι μέλανες εὑρέθησαν.
Then he looked at those which were rotten and he took and hewed many of them and commanded the maidens to take them and put them into the building, and the maidens took them and put them into the building in the middle of the tower. And the rest he commanded to be put with the black ones, for these also were found to be black.
Next he examined the scabby ones. He took many of them and cut them, and ordered the young women to pick them up and put them into the building. The young women picked them up and set them in the middle of the building of the tower. The rest he ordered to be put with the black ones, since they too were found to be black.
εἶτα κατενόει τοὺς τὰς σχισμὰς ἔχοντας: καὶ ἐκ τούτων πολλοὺς ἐλατόμησε καὶ ἐκέλευσε διὰ τῶν παρθένων εἰς τὴν οἰκοδομὴν ἀπενεχθῆναι: ἐξώτεροι δὲ ἐτέθησαν, ὅτι ὑγιέστεροι εὑρέθησαν. οἱ δὲ λοιποὶ διὰ τὸ πλῆθος τῶν σχισμάτων οὐκ ἠδυνήθησαν λατομηθῆναι: διὰ ταύτην οὖν τὴν αἰτίαν ἀπεβλήθησαν ἀπὸ τῆς οἰκοδομῆς τοῦ πύργου.
Then he began to look at those which had cracks, and of these he hewed many, and commanded them to be brought back by the maidens into the building. But they were put on the outside because they were found to be stronger. But the rest could not be hewn because of the number of the cracks. For this cause, therefore, they were thrown away from the building of the tower.
Next he examined the ones with cracks. He cut many of them and ordered the young women to carry them into the building. They were placed on the outside, because they were found to be sounder. The rest could not be cut because of the number of their cracks, and for this reason they were thrown out of the building of the tower.
εἶτα κατενόει τοὺς κολοβούς, καὶ εὑρέθησαν πολλοὶ ἐν αὐτοῖς μέλανες, τινὲς δὲ σχισμὰς μεγάλας πεποιηκότες: καὶ ἐκέλευσε καὶ τούτους τεθῆναι μετὰ τῶν ἀποβεβλημένων. τοὺς δὲ περισσεύοντας αὐτῶν καθαρίσας καὶ λατομήσας ἐκέλευσεν εἰς τὴν οἰκοδομὴν τεθῆναι. αἱ δὲ παρθένοι αὐτοὺς ἄρασαι εἰς μέσην τὴν οἰκοδομὴν τοῦ πύργου ἥρμοσαν: ἀσθενέστεροι γὰρ ἦσαν.
Then he began to look at those which were short, and many among them were found black, and some with great cracks, and he commanded these also to be put with the rejected. But the majority of them he cleaned and hewed and commanded to be put into the building. And the maidens took them, and fitted them into the middle of the building of the tower, for they were too weak.
Next he examined the chipped ones. Many of them were found to be black, and some had large cracks, and he ordered these also to be put with the rejected stones. The rest of them he cleaned and cut and ordered to be put into the building. The young women picked them up and fitted them into the middle of the building of the tower, for these were weaker.
εἶτα κατενόει τοὺς ἡμίσεις λευκούς, ἡμίσεις δὲ μέλανας: καὶ πολλοὶ ἐξ αὐτῶν εὑρέθησαν μέλανες. ἐκέλευσε δὲ καὶ τούτους ἀρθῆναι μετὰ τῶν ἀποβεβλημένων. οἱ δὲ λοιποὶ πάντες ἤρθησαν ὑπὸ τῶν παρθένων: λευκοὶ γὰρ ὄντες ἡρμόσθησαν ὑπ’ αὐτῶν τῶν παρθένων εἰς τὴν οἰκοδομήν: ἐξώτεροι δὲ ἐτέθησαν, ὅτι ὑγιεῖς εὑρέθησαν, ὥστε δύνασθαι αὐτοὺς κρατεῖν τοὺς εἰς τὸ μέσον τεθέντας: ὅλως γὰρ ἐξ αὐτῶν οὐδὲν ἐκολοβώθη.
Then he began to look at those which were half white, and half black, and many of them were found to be black, and these also he commanded to be put aw ay with the rejected. But the rest were all taken up by the maidens, for they were white and were fitted by the maidens themselves into the building. And they were put on the outside because they were found to be sound, so that they could support those that were put in the middle, for in no way were they too short.
Next he examined the ones that were half white and half black. Many of them were found to be black, and he ordered these also to be taken away with the rejected stones. The rest were all picked up by the young women: because they were white, the young women themselves fitted them into the building. They were placed on the outside because they were found to be sound, so that they could hold the ones set in the middle, since none of them was chipped at all.
εἶτα κατενόει τοὺς τραχεῖς, καὶ σκληροὺς καὶ ὀλίγοι ἐξ αὐτῶν ἀπεβλήθησαν διὰ τὸ μὴ δύνασθαι λατομηθῆναι: σκληροὶ γὰρ λίαν εὑρέθησαν. οἱ δὲ λοιποὶ αὐτῶν ἐλατομήθησαν καὶ ἤρθησαν ὑπὸ τῶν παρθένων καὶ εἰς μέσην τὴν οἰκοδομὴν τοῦ πύργου ἡρμόσθησαν: ἀσθενέστεροι γὰρ ἦσαν.
Then he began to look at those which were hard and difficult, and a few of them were rejected, because they could not be hewn, for they proved to be very hard. But the rest of them were hewn, and were taken by the maidens and fitted into the middle of the building of the tower; for they were too weak.
Next he examined the rough and hard ones. A few of them were rejected because they could not be cut; they turned out to be very hard. The rest were cut, picked up by the young women, and fitted into the middle of the building of the tower, since they were weaker.
εἶτα κατενόει τοὺς ἔχοντας τοὺς σπίλους, καὶ ἐκ τούτων ἐλάχιστοι ἐμελάνησαν καὶ ἀπεβλήθησαν πρὸς τοὺς λοιπούς. οἱ δὲ περισσεύοντες λαμπροὶ καὶ ὑγιεῖς εὑρέθησαν: καὶ οὗτοι ἡρμόσθησαν ὑπὸ τῶν παρθένων εἰς τὴν οἰκοδομήν, ἐξώτεροι δὲ ἐτέθησαν διὰ τὴν ἰσχυρότητα αὐτῶν.
Then he began to look at those which had stains, and of these a very few were turned black, and were rejected with the rest, but most of them were found to be bright and sound, and these were fitted by the maidens into the building, but they were put on the outside because of their strength.
Next he examined the ones with stains. Very few of these had turned black and were thrown out with the rest. The remainder were found to be bright and sound. These were fitted into the building by the young women, and placed on the outside because of their strength.
Chapter 9
Εἶτα ἦλθε κατανοῆσαι τοὺς λευκοὺς καὶ στρογγύλους λίθους καὶ λέγει μοι: Τί ποιοῦμεν περὶ τούτων τῶν λίθων; Τί, φημί, ἐγὼ γινώσκω, κύριε; Οὐδὲν οὖν ἐπινοεῖς περὶ αὐτων;
Next he came to look at the white and round stones, and said to me: What do we do with these stones? How should I know, Sir? said I. Then do you not notice anything about them?
Then he came to examine the white round stones and said to me, “What should we do with these stones?” “How would I know, sir?” I said. He said, “Do you not have any idea about them?”
Ἐγώ, φημί, κύριε, ταύτην τὴν τέχνην οὐκ ἔχω, οὐδὲ λατόμος εἰμὶ οὐδὲ δύναμαι νοῆσαι. Οὐ βλέπεις αὐτούς, φησί, λίαν στρογγύλους ὄντας; καὶ ἐὰν αὐτοὺς θελήσω τετραγώνους ποιῆσαι, πολὺ δεῖ ἀπ’ αὐτῶν ἀποκοπῆναι: δεῖ δὲ ἐξ αὐτῶν ἐξ ἀνάγκης τινὰς εἰς τὴν οἰκοδομὴν τεθῆναι.
I, Sir, said I, have not this art, I am neither a stone-cutter, nor can I understand. Do you not see, said he, that they are very round, and if I wish to make them square, a great deal must be cut away from them? Yet some of them must of necessity be put into the building.
“Sir,” I said, “I don’t have this skill. I am not a stonecutter, and I can’t work it out.” “Don’t you see,” he said, “that they are very round? If I want to make them square, a great deal has to be cut off them. Yet some of them must necessarily go into the building.”
Εἰ οὖν, φημί, κύριε, ἀνάγκη ἐστί, τί σεαυτὸν βασανίζεις καὶ οὐκ ἐκλέγεις εἰς τὴν οἰκοδομὴν οὓς θέλεις καὶ ἁρμόζεις εἰς αὐτήν; ἐξελέξατο ἐξ αὐτῶν τοὺς μείζονας καὶ λαμπροὺς καὶ ἐλατόμησεν αὐτούς: αἱ δὲ παρθένοι ἄρασαι ἥρμοσαν εἰς τὰ ἐξώτερα μέρη τῆς οἰκοδομῆς.
If then, Sir, said I, it is necessary, why do you worry yourself, and not choose for the building those which you wish and fit them into it? He chose out from them the largest and bright ones and hewed them, and the maidens took and fitted them into the outside of the building.
“Sir,” I said, “if it is necessary, why do you torment yourself? Why not choose the ones you want for the building and fit them in?” He chose the larger, bright ones from them and cut them, and the young women picked them up and fitted them into the outer parts of the building.
οἱ δὲ λοιποὶ οἱ περισσεύσαντες ἤρθησαν καὶ ἀπετέθησαν εἰς τὸ πεδίον, ὄθεν ἠνέχθησαν: οὐκ ἀπεβλήθησαν δέ, Ὅτι, φησί, λείπει τῷ πύργῳ ἔτι μικρὸν οἰκοδομηθῆναι. πάντας δὲ θέλει ὁ δεσπότης τοῦ πύργου τούτους ἁρμοσθῆναι τοὺς λίθους εἰς τὴν οἰκοδομήν, ὅτι λαμπροί εἰσι λίαν.
And the rest which remained over were taken up and put back into the plain from which they had been brought. But they were not rejected, Because, said he, there remains still a little to be built of the tower, and the master of the tower wishes that all these stones should be fitted into the building because they are very bright.
The rest, the ones left over, were picked up and put back in the plain from which they had been brought. They were not thrown away, “because,” he said, “there is still a little left to be built on the tower, and the master of the tower wants all these stones fitted into the building, since they are very bright.”
ἐκλήθησαν δὲ γυναῖκες δώδεκα, εὐειδέσταται τῷ χαρακτῆρι, μέλανα ἐνδεδυμέναι, περιεζωσμέναι καὶ ἔξω τοὺς ὤμους ἔχουσαι καὶ τὰς τρίχας λελυμέναι: ἐδοκοῦσαν δέ μοι αἱ γυναῖκες αὗται ἄγριαι εἶναι. ἐκέλευσε δὲ αὐτὰς ὁ ποιμὴν ἆραι τοὺς λίθους τοὺς ἀποβεβλημένους ἐκ τῆς οἰκοδομῆς καὶ ἀπενεγκεῖν αὐτοὺς εἰς τὰ ὄρη, ὅθεν καὶ ἠνέχθησαν.
And there were called twelve women, very beautiful to look at, clothed in black, girded, and their shoulders bare, and their hair loose. And these women looked to me to be cruel. And the shepherd commanded them to take the stones which were rejected from the building, and take them back to the mountains, from which also they had been brought.
Twelve women were called, very beautiful in appearance, dressed in black, belted, with their shoulders bare and their hair loose. These women seemed wild to me. The shepherd ordered them to pick up the stones that had been thrown out of the building and carry them off to the mountains, from which they had been brought.
αἱ δὲ ἱλαραὶ ἦραν καὶ ἀπήνεγκαν πάντας τοὺς λίθους καὶ ἔθηκαν, ὅθεν ἐλήφθησαν. καὶ μετὰ τὸ ἀρθῆναι πάντας τοὺς λίθους καὶ μηκέτι κεῖσθαι λίθον κύκλῳ τοῦ πύργου, λέγει μοι ὁ ποιμήν: Κυκλώσωμεν τὸν πύργον καὶ ἴδωμεν, μή τι ἐλάττωμά ἐστιν ἐν αὐτῷ. καὶ ἐκύκλευον ἐγὼ μετ’ αὐτοῦ.
And they were glad and took them up, and took away all the stones, and put them whence they had been taken. And after all the stones had been taken up, and there no longer remained a stone round the tower, the shepherd said to me: Let us go round the tower and see if there is any defect in it. And I went round it with him.
They cheerfully picked up all the stones, carried them away, and put them back where they had been taken from. After all the stones had been removed and not a single stone was left lying around the tower, the shepherd said to me, “Let’s walk around the tower and see if there is any flaw in it.” I walked around with him.
ἰδὼν δὲ ὁ ποιμὴν τὸν πύργον εὐπρεπῆ ὄντα τῇ οἰκοδομῇ λίαν ἱλαρὸς ἦν: ὁ γὰρ πύργος οὕτως ἦν ᾠκοδομημένος, ὥστε με ἰδόντα ἐπιθυμεῖν τὴν οἰκοδομὴν αὐτοῦ: οὕτω γὰρ ἦν ᾠκοδομημένος, ὡσὰν ἐξ ἑνὸς λίθου μὴ ἔχων μίαν ἁρμογὴν ἐν ἑαυτῷ. ἐφαίνετο δὲ ὁ λίθος ὡς ἐκ τῆς πέτρας ἐκκεκολαμμένος: μονόλιθος γάρ μοι ἐδόκει εἶναι.
And when the shepherd saw that the tower was beautifully built, lie was very joyful; for the tower was so built that when I saw it, I envied its building, for it was so built, as if it were all one stone, without a single joint in it, and the stone appeared as if it had been hewn out of a rock, for it seemed to me to be a single stone.
When the shepherd saw that the tower was beautifully built, he was very glad. The tower was built so well that when I saw how it was built, I was filled with longing for it. It was built as if from a single stone, without a single joint in it. The stone looked as if it had been cut out of the rock; it seemed to me to be one solid piece.
Chapter 10
Κἀγὼ περιπατῶν μετ’ αὐτοῦ ἱλαρὸς ἤμην τοιαῦτα ἀγαθὰ βλέπων. λέγει δέ μοι ὁ ποιμήν: Ὕπαγε καὶ φέρε ἄσβεστον καὶ ὄστρακον λεπτόν, ἵνα τοὺς τύπους τῶν λίθων τῶν ἠρμένων καὶ εἰς τὴν οἰκοδομὴν βεβλημένων ἀναπληρώσω: δεῖ γὰρ τοῦ πύργου τὰ κύκλῳ πάντα ὁμαλὰ γενέσθαι.
The clearing of the neighbourhood of the towerAnd I also walked with him and was glad when I saw such good things. And the shepherd said to me: Go and bring lime and a light clay, that I may fill up the marks of the stones which have been taken up, and put into the building. For all the ground round the tower must be level.
I walked with him, and I was glad to see such good things. The shepherd said to me, “Go and bring lime and finely crushed pottery, so that I can fill in the marks left by the stones that were removed and put into the building. All the ground around the tower must be level.”
καὶ ἐποίησα καθὼς ἐκέλευσε, καὶ ἤνεγκα πρὸς αὐτόν. Ὑπηρέτει μοι, φησί, καὶ ἐγγὺς τὸ ἔργον τελεσθήσεται. ἐπλήρωσεν οὖν τοὺς τύπους τῶν λίθων τῶν εἰς τὴν οἰκοδομὴν ἀπεληλυθότων καὶ ἐκέλευσε σαρωθῆναι τὰ κύκλῳ τοῦ πύργου καὶ καθαρὰ γενέσθαι:
And I did as he commanded and brought them to him. Serve me, said he, and the work will soon be completed. So he filled up the marks of the stones which had gone into the building, and commanded all round the tower to be swept, and be made clean.
I did as he ordered and brought them to him. “Help me,” he said, “and the work will soon be finished.” He filled in the marks of the stones that had gone into the building and ordered the area around the tower to be swept and cleaned.
αἱ δὲ παρθένοι λαβοῦσαι σάρους ἐσάρωσαν καὶ πάντα τὰ κόπρια ἦραν ἐκ τοῦ πύργου καὶ ἔρραναν ὕδωρ, καὶ ἐγένετο ὁ τόπος ἱλαρὸς καὶ εὐπρεπέστατος τοῦ πύργου.
And the maidens took brooms and swept, and they took away all the dirt from the tower and sprinkled water, and the place of the tower became joyful and very beautiful.
The young women took brooms and swept, took all the rubbish away from the tower, and sprinkled water. The place around the tower became cheerful and very beautiful.
λέγει μοι ὁ ποιμήν: Πάντα, φησί, κεκαθάρται: ἐὰν ἔλθη ὁ κύριος ἐπισκέψασθαι τὸν πύργον, οὐκ ἔχει ἡμῖν οὐδὲν μέμψασθαι. ταῦτα εἰπὼν ἤθελεν ὑπάγειν.
The shepherd said to me: Everything, said he, has been made clean. If the lord come to visit the tower, he has nothing with which to blame us. When he had said this he wished to go away.
The shepherd said to me, “Everything has been cleaned. If the lord comes to inspect the tower, he will have nothing to blame us for.” After saying this he wanted to leave.
ἐγὼ δὲ ἐπελαβόμην αὐτοῦ τῆς πήρας καὶ ἠρξάμην αὐτὸν ὁρκίζειν κατὰ τοῦ κυρίου, ἵνα μοι ἐπιλύσῃ, ἃ ἔδειξέ μοι. λέγει μοι. Μικρὸν ἔχω ἀκαιρεθῆναι καὶ πάντα σοι ἐπιλύσω: ἔκδεξαί με ὧδε, ἕως ἔρχομαι.
But I took him by his wallet, and began to adjure him by the Lord to explain to me what he had shown me. He said to me: I am busy for a little and then I will explain everything to you. Wait for me here till I come.
But I took hold of his bag and began to beg him solemnly, by the Lord, to explain to me what he had shown me. He said to me, “I have something to attend to for a little while, and then I will explain everything to you. Wait for me here until I come.”
λέγω αὐτῷ: Κύριε, μόνος ὢν ὧδε ἐγὼ τί ποιήσω; Οὐκ εἶ, φησί, μόνος: αἱ γὰρ παρθένοι αὗται μετὰ σοῦ εἰσί. Παράδος οὖν, φημί, αὐταῖς με. προσκαλεῖται αὐτὰς ὁ ποιμὴν καὶ λέγει αὐταῖς: Παρατίθεμαι ὑμῖν τοῦτον ἕως ἔρχομαι: καὶ ἀπῆλθεν.
I said to him: Sir, what shall I do here alone? You are not alone, he said, for these maidens are here with you. Give me then, said I, into their charge. The shepherd called them and said to them: I entrust him to you till I come, and he went away.
I said to him, “Sir, what am I to do here alone?” “You are not alone,” he said. “These young women are with you.” “Then put me in their care,” I said. The shepherd called them and said to them, “I entrust him to you until I come.” And he left.
ἐγὼ δὲ ἤμην μόνος μετὰ τῶν παρθένων: ἦσαν δὲ ἱλαρώτεραι καὶ πρὸς ἐμὲ εὖ εἶχον: μάλιστα δὲ αἱ τέσσαρες αἱ ἐνδοξότεραι αὐτῶν.
And I was alone with the maidens, and they were merry and gracious towards me, especially the four more glorious of them.
So I was alone with the young women. They were cheerful and treated me kindly, especially the four who were more glorious than the others.
Chapter 11
Λέγουσι μοι αἱ παρθένοι: Σήμερον ὁ ποιμὴν ὧδε οὐκ ἔρχεται. Τί οὖν, φημί, ποιήσω ἐγώ; Μέχρις ὀψέ, φασίν, περίμεινον αὐτόν: καὶ ἐὰν ἔλθῃ, λαλήσει μετὰ σοῦ, ἐὰν δὲ μὴ ἔλθῃ, μενεῖς μεθ̓ ἡμῶν ὧδε ἕως ἔρχεται.
Hermas stays with the MaidensThe maidens said to me: To-day the shepherd is not coming here. What then, said I, shall I do? Wait for him, said they, until the evening, and if he come he will speak with you; and if he come not you shall remain here with us until he come.
The young women said to me, “The shepherd is not coming here today.” “What should I do, then?” I said. “Wait for him until evening,” they said. “If he comes, he will talk with you. If he does not come, you will stay here with us until he does.”
λέγω αὐταῖς: Ἐκδέξομαι αὐτὸν ἕως ὀψέ: ἐὰν δὲ μὴ ἔλθῃ, ἀπελεύσομαι εἰς τὸν οἶκον καὶ πρωῒ ἐπανήξω. αἱ δὲ ἀκοκριθεῖσαι λέγουσί μοι: Ἡμῖν παρεδόθης: οὐ δύνασαι ἀφ̓ ἡμῶν ἀναχωρῆσαι.
I said to them: I will wait for him till evening, but if he come not I will go away home and return in the morning. But they answered and said to me: You were given to our charge; you cannot go away from us.
I said to them, “I will wait for him until evening. If he does not come, I will go home and come back in the morning.” They answered me, “You were handed over to us. You cannot leave us.”
Ποῦ οὖν, φημί, μενῶ; Μεθ̓ ἡμῶν, φασί, κοιμηθήσῃ ὡς ἀδελφός, καὶ οὐχ ὡς ἀνήρ: ἡμέτερος γὰρ ἀδελφὸς εἶ, καὶ τοῦ λοιποῦ μέλλομεν μετὰ σοῦ κατοικεῖν, λίαν γάρ σε ἀγαπῶμεν. ἐγὼ δὲ ᾐσχυνόμην μετ αὐτῶν μένειν.
Where shall I stay then? said I. You shall sleep with us, said they, as a brother and not as a husband, for you are our brother and for the future we are going to live with you, for we love you greatly. But I was ashamed to stay with them.
“Where, then, will I stay?” I said. “You will sleep with us,” they said, “as a brother and not as a husband. You are our brother, and from now on we are going to live with you, for we love you very much.” But I was embarrassed to stay with them.
Translator’s note. Later in this parable the shepherd explains the young women as holy spirits, powers of the Son of God (9.13). He also names them as virtues; the first four are Faith, Self-control, Power, and Patience (9.15). The scene pictures Hermas being welcomed into their company as a brother. It is not a romantic episode, as the words “not as a husband” make plain.
καὶ ἡ δοκοῦσα πρώτη αὐτῶν εἶναι ἤρξατό με καταφιλεῖν καὶ περιπλέκεσθαι. αἱ δὲ ἄλλαι ὁρῶσαι ἐκείνην περιπλεκομένην μοι καὶ αὐταὶ ἤρξαντό με καταφιλεῖν καὶ περιάγειν κύκλῳ τοῦ πύργου καὶ παίζειν μετ’ ἐμοῦ.
And she who seemed to be the first of them began to kiss and embrace me, and the others seeing her embracing me began to kiss me themselves, and to lead me round the tower, and to play with me.
The one who seemed to be the first of them began to kiss and embrace me. When the others saw her embracing me, they too began to kiss me and lead me around the tower and play with me.
κἀγὼ ὡσεὶ νεώτερος ἐγεγόνειν καὶ ἠρξάμην καὶ αὐτὸς παίζειν μετ’ αὐτῶν: αἱ μὲν γὰρ ἐχόρευον, αἱ δὲ ὠρχοῦντο, αἱ δὲ ᾖδον: ἐγὼ δὲ σιγὴν ἔχων μετ’ αὐτῶν κύκλῳ τοῦ πύργου περιεπάτουν καὶ ἱλαρὸς ἤμην μετ’ αὐτῶν.
I, too, had, as it were, become young again, and began to play with them myself, for some were dancing, others were gavotting, others were singing, and I walked in silence with them round the tower, and was merry with them.
I felt as if I had become young again, and I began to play with them myself. Some of them danced in a ring, some danced, and some sang, while I walked silently with them around the tower and was cheerful with them.
ὀψίας δὲ γενομένης ἤθελον εἰς τὸν οἶκον ὑπάγειν: αἱ δὲ οὐκ ἀφῆκαν, ἀλλὰ κατέσχον με. καὶ ἔμεινα μετ’ αὐτῶν τὴν νύκτα καὶ ἐκοιμήθην παρὰ τὸν πύργον.
But when evening came I wished to go home but they did not let me go, but kept me, and I stayed the night with them and slept by the tower.
When evening came, I wanted to go home, but they would not let me. They kept me with them, and I stayed with them for the night and slept by the tower.
ἔστρωσαν γὰρ αἱ παρθένοι τοὺς λινοῦς χιτῶνας ἑαυτῶν χαμαὶ καὶ ἐμὲ ἀνέκλιναν εἰς τὸ μέσον αὐτῶν, καὶ οὐδὲν ὅλως ἐποίουν εἰ μὴ προσηύχοντο: κἀγὼ μετ’ αὐτῶν ἀδιαλείπτως προσηυχόμην καὶ οὐκ ἔλασσον ἐκείνων. καὶ ἔχαιρον αἱ παρθένοι οὕτω μου προσευχομένου. καὶ ἔμεινα ἐκεῖ μέχρι τῆς αὔριον ἕως ὥρας δευτέρας μετὰ τῶν παρθένον.
For the maidens spread their linen tunics on the ground, and they made me lie down in the midst of them, and they did nothing else but pray, and I also prayed with them unceasingly and not less than they, and the maidens rejoiced when I was praying thus, and I stayed there until the morrow until the second hour with the maidens.
The young women spread their linen tunics on the ground and had me lie down in the middle of them. They did nothing at all except pray, and I prayed with them without stopping, no less than they did. The young women were glad to see me praying this way. I stayed there with them until the next day, until the second hour.
εἶτα παρῆν ὁ ποιμήν, καὶ λέγει ταῖς παρθένοις: Μή τινα αὐτῷ ὕβριν πεποιήκατε; Ἐρώτα, φασίν, αὐτόν. λέγω αὐτῷ: Κύριε, εὐφράνθην μετ’ αὐτῶν μείνας. Τί, φησίν, ἐδείπνησας; Ἐδείπνησα, φημί, κύριε, ῥήματα κυρίου ὅλην τὴν νύκτα. Καλῶς, φησίν, ἔλαβόν σε; Ναί, φημί, κύριε.
Then the shepherd came and said to the maidens: Have you done him any despite? Ask him, said they. I said to him: Sir, I rejoiced at remaining with them. On what, said he, did you sup? I supped, Sir, said I, on the words of the Lord the whole night. Did they receive you well? said he, Yes, Sir, said I.
Then the shepherd arrived and said to the young women, “You haven’t done him any harm, have you?” “Ask him,” they said. I said to him, “Sir, I was happy to stay with them.” “What did you have for dinner?” he said. “Sir,” I said, “I dined on the words of the Lord all night long.” “Did they receive you well?” he said. “Yes, sir,” I said.
Νῦν, φησί, τί θελεῖς πρῶτον ἀκοῦσαι; Καθώς, φημί, κύριε, ἀπ’ ἀρχῆς ἔδειξας: ἐρωτῶ σε, κύριε, ἵνα, καθὼς ἄν σε ἐπερωτήσω, οὕτω μοι καὶ δηλώσῃς. Καθὼς βούλει, φησίν, οὕτω σοι καὶ ἐπιλύσω, καὶ οὐδὲν ἅλως ἀποκρύψω ἀπὸ σοῦ.
Now-, said he, what do you wish to hear first? Even as, Sir, said I, you showed me from the beginning; I ask you, Sir, to declare things to me even as I ask them of you. Even as you desire, said he, so I will interpret to you, and hide from you nothing at all.
“Now,” he said, “what do you want to hear first?” “Sir,” I said, “in the order you showed me from the beginning. I ask you, sir, to explain things to me in the same order that I ask them.” “As you wish,” he said, “I will explain to you, and I will hide nothing at all from you.”
Chapter 12
Πρῶτον, φημί, πάντων, κύριε, τοῦτό μοι δήλωσον: ἡ πέτρα καὶ ἡ πύλη τίς ἐστιν; Ἡ πέτρα, φησίν, αὕτη καὶ ἡ πύλη ὁ υἱὸς τοῦ θεοῦ ἐστί. Πῶς, φημί, κύριε, ἡ πέτρα παλαιά ἐστιν, ἡ δὲ πύλη καινή; Ἄκουε, φησί, καὶ σύνιε, ἀσύνετε.
The explanation of the parableFirst of all, Sir, said I, tell me this: What is the rock and the door? This rock and the door, said he, is the Son of God. How is it, said I, Sir, that the rock is old, but the gate is new? Listen, said he, and understand, foolish man.
“Sir,” I said, “first of all explain this to me: what are the rock and the gate?” “This rock and gate,” he said, “is the Son of God.” “Sir,” I said, “how is it that the rock is old, but the gate is new?” “Listen,” he said, “and understand, you slow-witted man.
ὁ μὲν υἱὸς τοῦ θεοῦ πάσης τῆς κτίσεως αὐτοῦ προγενέστερός ἐστιν, ὥστε σύμβουλον αὐτὸν γενέσθαι τῷ πατρὶ τῆς κτίσεως αὐτοῦ: διὰ τοῦτο καὶ παλαιὰ ἡ πέτρα. Ἡ δὲ πύλη διατί καινή, φημί, κύριε;
The Son of God is older than all his creation, so that he was the counsellor of his Creation to the Father, therefore the rock is also old. But why is the gate new, Sir? said I.
“The Son of God is older than all his creation, so that he became the Father’s adviser in making his creation. That is why the rock is old.” “But why is the gate new, sir?” I said.
Translator’s note. Compare Proverbs 8:22-31, where Wisdom is with God before the world is made and takes part in its making. Many early Christian writers applied that passage to Christ. John 1:1-3 and Colossians 1:15-17 also say the Son existed before creation and that all things were made through him. They do not call him the Father’s “adviser,” which is Hermas’s own way of putting it.
Ὅτι, φησίν, ἐπ’ ἐσχάτων τῶν ἡμερῶν τῆς συντελείας φανερὸς ἐγένετο, διὰ τοῦτο καινὴ ἐγένετο ἡ πύλη, ἵνα οἱ μέλλοντες σώζεσθαι δἰ αὐτῆς εἰς τὴν βασιλείαν εἰσέλθωσι τοῦ θεοῦ.
Because, said he, He was manifested in the last days of the end of the world, for this reason the gate is new, that those who are to be saved may enter, through it into the kingdom of God.
“Because,” he said, “he was revealed in the last days at the end of the age. That is why the gate became new, so that those who are going to be saved may enter the kingdom of God through it.
εἶδες, φησίν, τοὺς λίθους τοὺς διὰ τῆς πύλης εἰσεληλυθότας εἰς τὴν οἰκοδομὴν τοῦ πύργου βεβλημένους, τοὺς δὲ μὴ εἰσεληλυθότας πάλιν ἀποβεβλημένους εἰς τὸν ἴδιον τόπον; Εἶδον, φημί, κύριε. Οὕτω, φησίν, εἰς τὴν βασιλείαν τοῦ θεοῦ οὐδεὶς εἰσελεύσεται, εἰ μὴ λάβοι τὸ ὄνομα τὸ ἅγιον αὐτοῦ.
Do you see, said he, the stones which entered through the gate, were put into the building of the tower, but those which did not enter through it were put back again into their own place? I see, Sir, said I. So, said he, no man shall enter into the Kingdom of God, except he take his holy name.
“You saw the stones that came in through the gate and were placed in the building of the tower, and the ones that did not come in were thrown back to their own place?” “I saw, sir,” I said. “In the same way,” he said, “no one will enter the kingdom of God unless he receives his holy name.
ἐὰν γὰρ εἰς πόλιν θελήσῃς εἰσελθεῖν τινα κἀκείνη ἡ πόλις περιτετειχισμένη κύκλῳ καὶ μίαν ἔχει πύλην, μήτι δύνῃ εἰς ἐκείνην τὴν πόλιν εἰσελθεῖν, εἰ μὴ διὰ τῆς πύλης ἧς ἔχει; Πῶς γάρ, φημί, κύριε, δύναται γενέσθαι ἄλλως; Εἰ οὖν εἰς τὴν πόλιν οὐ δύνῃ εἰσελθεῖν εἰ μὴ διὰ τῆς πύλης ἧς ἔχει, οὕτω, φησί, καὶ εἰς τῆν βασιλείαν τοῦ θεοῦ ἄλλως εἰσελθεῖν οὐ δύναται ἄνθρωπος εἰ μὴ διὰ τοῦ ὀνόματος τοῦ υἱοῦ αὐτοῦ τοῦ ἠγαπημένου ὑπ’ αὐτοῦ.
For if you wish to enter into a city, and that city has been walled round, and has one gate, can you enter into that city except through the gate which it has? No, Sir, said I, for how is it possible otherwise? If then you are not able to enter into the city except through the gate which it has, so, said he, a man cannot, otherwise enter into the kingdom of God, except through the name of his Son, who was beloved by him.
“If you want to enter a city, and that city is walled all around and has only one gate, can you enter that city except through the gate it has?” “How could it be done any other way, sir?” I said. “So if you cannot enter the city except through its gate,” he said, “in the same way a person cannot enter the kingdom of God except through the name of his Son, the one loved by him.
Translator’s note. Compare John 10:7-9, where Jesus calls himself the gate, and John 14:6 and Acts 4:12, where salvation comes only through him and his name.
Scripture: John 3:5
Εἶδες, φησί, τὸν ὄχλον τὸν οἰκοδομοῦντα τὸν πύργον; Εἶδον, φημί, κύριε. Ἐκεῖνοι, φησί, πάντες ἄγγελοι ἔνδοξοί εἰσι: τούτοις οὖν περιτετείχισται ὁ κύριος. ἡ δὲ πύλη ὁ υἱὸς τοῦ θεοῦ ἐστιν: αὕτη μία εἴσοδός ἐστι πρὸς τὸν κύριον. ἄλλως οὖν οὐδεὶς εἰσελεύσεται πρὸς αὐτὸν εἰ μὴ διὰ τοῦ υἱοῦ αὐτοῦ.
Do you see, said he, the crowd which is building the tower? Yes, Sir, said I, I see it. They, said he, are all glorious angels; by these then the Lord has been walled round. But the gate is the Son of God, this is the only entrance to the Lord. No man can enter in to him otherwise, than through his Son.
“Did you see the crowd that was building the tower?” “I saw them, sir,” I said. “They are all glorious angels,” he said. “So the Lord is walled around by these. The gate is the Son of God, and this is the one entrance to the Lord. So no one will come in to him in any other way than through his Son.
Εἶδες, φησί, τοὺς ἓξ ἄνδρας καὶ τὸν μέσον αὐτῶν ἔνδοξον καὶ μέγαν ἄνδρα τὸν περιπατοῦντα περὶ τὸν πύργον καὶ τοὺς λίθους ἀποδοκιμάσαντα ἐκ τῆς οἰκοδομῆς; Εἶδον, φημί, κύριε.
The six menSo you see, said he, the six men, and the glorious and great man in their midst, who is walking round the tower and rejected the stones from the building? Yes, Sir, said I, I see him.
“You saw the six men, and in the middle of them the glorious, great man who walked around the tower and rejected the stones from the building?” “I saw them, sir,” I said.
Ὁ ἔνδοξος, φησίν, ἀνὴρ ὁ υἱὸς τοῦ θεοῦ ἐστι, κἀκεῖνοι οἱ ἓξ οἱ ἔνδοξοι ἄγγελοί εἰσι δεξιὰ καὶ εὐώνυμα συγκρατοῦντες αὐτόν. τούτων, φησί, τῶν ἀγγέλων τῶν ἐνδόξων οὐδεὶς εἰσελεύσεται πρὸς τὸν θεὸν ἄτερ αὐτοῦ: ὃς ἂν τὸ ὄνομα αὐτοῦ μὴ λάβῃ, οὐκ εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ θεοῦ.
The glorious manThe glorious man, said he, is the Son of God, and those six are glorious angels supporting him on the right hand and on the left. None of these glorious angels, said he, can enter into God’s presence without him. Whoever receives not his name shall not enter into the kingdom of God.
“The glorious man,” he said, “is the Son of God. Those six are the glorious angels who stand on his right and left, supporting him. None of these glorious angels will enter into God’s presence without him. Whoever does not receive his name will not enter the kingdom of God.”
Chapter 13
Ὁ δὲ πύργος, φημί, τίς ἐστιν; Ὁ πύργος, φησίν, οὗτος ἡ ἐκκλησία ἐστίν.
The TowerBut, said I, what is the tower? This tower, said he, is the Church.
“And the tower,” I said, “what is it?” “This tower,” he said, “is the church.”
Αἱ δὲ παρθένοι αὗται τίνες εἰσίν; Αὗται, φησίν, ἅγια πνεύματά εἰσι: καὶ ἄλλως ἄνθρωπος οὐ δύναται εὑρεθῆναι εἰς τὴν βασιλείαν τοῦ θεοῦ, ἐὰν μὴ αὗται αὐτὸν ἐνδύσωσι τὸ ἔνδυμα αὐτῶν: ἐὰν γὰρ τὸ ὄνομα μόνον λάβῃς, τὸ δὲ ἔνδυμα παρὰ τούτων μὴ λάβῃς, οὐδὲν ὠφελήσῃ: αὗται γὰρ αἱ παρθένοι δυνάμεις εἰσὶ τοῦ υἱοῦ τοῦ θεοῦ. ἐὰν τὸ ὄνομα φορῇς, τὴν δὲ δύναμιν μὴ φορῇς αὐτοῦ, εἰς μάτην ἔσῃ τὸ ὄνομα αὐτοῦ φορῶν.
The MaidensAnd what are these maidens? They, said he, are holy spirits. And a man cannot be found in the kingdom of God in any other way, except they clothe him with their clothing. For if you receive the name alone but do not receive the clothing from them, you will benefit nothing, for these maidens are the powers of the Son of God. If you bear the name, but do not bear his power you will be bearing his name in vain.
“And who are these young women?” “These are holy spirits,” he said. “A person cannot be found in the kingdom of God in any other way unless they clothe him in their clothing. If you receive only the name but do not receive the clothing from them, you gain nothing. These young women are the powers of the Son of God. If you wear his name but do not wear his power, you will be wearing his name for nothing.
Translator’s note. Hermas insists that bearing Christ’s name is worthless without a changed life. Elsewhere he links receiving the name with the “seal” of baptism (Similitude 9, chapter 16). The point is shared with James 2:14-26 and Matthew 7:21. The twelve young women are named in Similitude 9, chapter 15: Faith, Self-control, Power, Patience, Sincerity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, and Love.
τοὺς δὲ λίθους, φησίν, οὓς εἶδες ἀποβεβλημένους, οὗτοι τὸ μὲν ὄνομα ἐφόρεσαν, τὸν δὲ ἱματισμὸν τῶν παρθένων οὐκ ἐνεδύσαντο. Ποῖος, φημί, ἱματισμὸς αὐτῶν ἐστί, κύριε; Αὐτὰ τὰ ὀνόματα, φησίν, ἱματισμός ἐστιν αὐτῶν. ὃς ἂν τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ φορῇ, καὶ τούτων ὀφείλει τὰ ὀνόματα φορεῖν: καὶ γὰρ αὐτὸς ὁ υἱὸς τὰ ὀνόματα τῶν παρθένων τούτων φορεῖ.
And the stones, said he, which you saw rejected, these are they who bore the name, but were not clothed with the raiment of the maidens. What, said I, is their raiment. Sir? Their names themselves, said he, are their raiment. Whoever bears the name of the Son of God must also bear their names; for even the Son himself bears the names of these maidens.
“The stones you saw thrown out,” he said, “are those who wore the name but did not put on the clothing of the young women.” “What is their clothing, sir?” I said. “Their very names are their clothing,” he said. “Whoever wears the name of the Son of God must also wear their names, for the Son himself wears the names of these young women.
ὅσους, φησί, λίθους εἶδες εἰς τὴν οἰκοδομὴν τοῦ πύργου εἰσεληλυθότας, ἐπιδεδομένους διὰ τῶν χειρῶν αὐτῶν καὶ μείναντας εἰς τὴν οἰκοδομήν, τούτων τῶν παρθένων τὴν δύναμιν ἐνδεδυμένοι εἰσί.
All the stones, said he, which you saw enter into the building of the tower, given by their hands and remaining in the building, had put on the power of these maidens.
“All the stones you saw go into the building of the tower, handed in by the young women’s hands and remaining in the building, are people who have put on the power of these young women.
διὰ τοῦτο βλέπεις τὸν πύργον μονόλιθον γεγονότα μετὰ τῆς πέτρας: οὕτω καὶ οἱ πιστεύσαντες τῷ κυρίῳ διὰ τοῦ υἱοῦ αὐτοῦ καὶ ἐνδιδυσκόμενοι τὰ πνεύματα ταῦτα ἔσονται εἰς ἓν πνεῦμα, ἓν σῶμα, καὶ μία χρόα τῶν ἱματίων αὐτῶν. τῶν τοιούτων δὲ τῶν φορούντων τὰ ὀνόματα τῶν παρθένων ἐστὶν ἡ κατοικία εἰς τὸν πύργον.
For this reason you see that the tower has become one solid stone with the rock. So also those who believe on the Lord through his Son, and put on these spirits will become one spirit and one body, and the colour of their raiment will be one. And the dwelling of such as bear the names of the maidens is in the tower,
“That is why you see the tower has become one single stone together with the rock. In the same way, those who believe in the Lord through his Son and put on these spirits will become one spirit and one body, and their clothing will all be one color. Such people, who wear the names of the young women, have their home in the tower.”
Translator’s note. Compare Ephesians 4:4, “one body and one Spirit.”
Scripture: Ephesians 4:4
Οἱ οὖν, φημί, κύριε, ἀποβεβλημένοι λίθοι διατί ἀπεβλήθησαν; διῆλθον γὰρ διὰ τῆς πύλης, καὶ διὰ τῶν χειρῶν τῶν παρθένων ἐτέθησαν εἰς τὴν οἰκοδομὴν τοῦ πύργου. Ἐπειδὴ πάντα σοι, φησί, μέλει, καὶ ἀκριβῶς ἐξετάζεις, ἄκουε περὶ τῶν ἀποβεβλημένων λίθων.
The rejected stonesWhy, Sir, said I, were the rejected stones rejected? For they came in through the gate and were put into the building of the tower by the hands of the maidens. Since, said he, you care for everything, and enquire accurately, listen concerning the rejected stones.
“Sir,” I said, “then why were the rejected stones rejected? They passed through the gate and were put into the building of the tower by the hands of the young women.” “Since you care about everything and ask so precisely,” he said, “hear about the rejected stones.
οὗτοι, φησί, πάντες τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ ἔλαβον, ἔλαβον δὲ καὶ τὴν δύναμιν τῶν παρθένων τούτων. λαβόντες οὖν τὰ πνεύματα ταῦτα ἐνεδυναμώθησαν καὶ ἦσαν μετὰ τῶν δούλων τοῦ θεοῦ, καὶ ἦν αὐτῶν ἓν πνεῦμα καὶ ἓν σῶμα καὶ ἓν ἔνδυμα: τὰ γὰρ αὐτὰ ἐφρόνουν καὶ δικαιοσύνην εἰργάζοντο.
These, said he, all bore the name of the Son of God, and they also received the power of these maidens. By receiving these spirits, then, they were strengthened and were with the servants of God, and they had one spirit and one body, and one raiment, for they had the same mind, and wrought righteousness.
“All of these received the name of the Son of God, and they also received the power of these young women. Having received these spirits, they were strengthened and were with God’s servants, and they had one spirit, one body, and one garment. For they shared the same mind and practiced righteousness.
Scripture: Ephesians 4:4
μετὰ οὖν χρόνον τινὰ ἀνεπείσθησαν ὑπὸ τῶν γυναικῶν ὧν εἶδες μέλανα ἱμάτια ἐνδεδυμένων, τοὺς ὤμους ἔξω ἐχουσῶν καὶ τὰς τρίχας λελυμένας καὶ εὐμόρφων: ταύτας ἰδόντες ἐπεθύμησαν αὐτῶν καὶ ἐνεδύσαντο τὴν δύναμιν αὐτῶν, τῶν δὲ παρθένων ἀπεδύσαντο τὸ ἔνδυμα καὶ τὴν δύναμιν.
After some time, then, they were made disobedient by the women whom you saw clothed in black raiment, who had their shoulders bare, and their hair loose, and were beautiful. When they saw them they desired them, and put on their power, and put off the clothing and power of the maidens.
“Then after a time they were led astray by the women you saw dressed in black, with their shoulders bare, their hair loose, and beautiful to look at. When they saw these women they desired them and put on their power, and they took off the clothing and the power of the young women.
οὗτοι οὖν ἀπεβλήθησαν ἀπὸ τοῦ οἴκου τοῦ θεοῦ καὶ ἐκείναις παρεδόθησαν: οἱ δὲ μὴ ἀπατηθέντες τῷ κάλλει τῶν γυναικῶν τούτων ἔμειναν ἐν τῷ οἴκῳ τοῦ θεοῦ. ἔχεις, φησί, τὴν ἐπίλυσιν τῶν ἀποβεβλημένων.
They were therefore rejected from the house of God and were handed over to those women. But those who were not deceived by the beauty of these women remained in the house of God. You have here, said he, the explanation of those who were rejected.
“So these were thrown out of the house of God and handed over to those women. But those who were not deceived by the beauty of these women stayed in the house of God. Now you have the explanation of the rejected stones.”
Chapter 14
Τί οὖν, φημί, κύριε, ἐὰν οὗτοι οἱ ἄνθρωποι, τοιοῦτοι ὄντες, μετανοήσωσι καὶ ἀποβάλωσι τὰς ἐπιθυμίας τῶν γυναικῶν τούτων, καὶ ἐπανακάμψωσιν ἐπὶ τὰς παρθένους καὶ ἐν τῇ δυνάμει αὐτῶν καὶ ἐν τοῖς ἔργοις αὐτῶν πορευθῶσιν, οὐκ εἰσελεύσονται εἰς τὸν οἶκον τοῦ θεοῦ;
How will it then be. Sir, said I, if these men, such as they are, repent and put away tne lusts of these women, and return to the maidens and walk in their power and in their deeds? Will they not enter into the house of God?
“Sir,” I said, “what if these people, being what they are, repent and throw away the desires of those women, and return to the young women and walk in their power and in their works? Will they not enter the house of God?”
Εἰσελεύσονται, φησίν, ἐὰν τούτων τῶν γυναικῶν ἀποβάλωσι τὰ ἔργα, τῶν δὲ παρθένων ἀναλάβωσι τὴν δύναμιν καὶ ἐν τοῖς ἔργοις αὐτῶν πορευθῶσι: διὰ τοῦτο γὰρ καὶ τῆς οἰκοδομῆς ἀνοχὴ ἐγένετο, ἵνα, ἐὰν μετανοήσωσιν οὗτοι, ἀπέλθωσιν εἰς τὴν οἰκοδομὴν τοῦ πύργου. ἐὰν δὲ μὴ μετανοήσωσι, τότε ἄλλοι εἰσελεύσονται, καὶ οὗτοι εἰς τέλος ἐκβληθήσονται.
They will enter, said he, if they put away the works of these women, and take back the power of the maidens and walk in their deeds. For this cause also there was a pause in the building, in order that, if they repent, they may go away into the building of the tower. But if they do not repent then others will enter and they will be finally rejected.
“They will enter,” he said, “if they throw away the works of those women and take up again the power of the young women and walk in their works. That is why there was a pause in the building: so that, if they repent, they may go into the building of the tower. But if they do not repent, then others will enter, and these will be thrown out for good.”
ἐπὶ τούτοις πᾶσιν ηὐχαρίστησα τῷ κυρίῳ, ὅτι ἐσπλαγχνίσθη ἐπὶ πᾶσι τοῖς ἐπικαλουμένοις τῷ ὀνόματι αὐτοῦ καὶ ἐξαπέστειλε τὸν ἄγγελον τῆς μετανοίας εἰς ἡμᾶς τοὺς ἁμαρτήσαντας εἰς αὐτὸν καὶ ἀνεκαίνισεν ἡμῶν τὸ πνεῦμα καὶ ἤδη κατεφθαρμένων ἡμῶν καὶ μὴ ἐχόντων ἐλπίδα τοῦ ζῆν ἀνενέωσε τὴν ζωὴν ἡμῶν.
I thanked the Lord for all these things, that he had mercy on all who call upon his name, and sent the angel of repentance to us who have sinned against him, and renewed our spirit, even when we were already corrupted, and restored our life, when we had no hope of living.
For all this I gave thanks to the Lord, because he had compassion on all who call on his name and sent the angel of repentance to us who had sinned against him. He renewed our spirit, and when we were already ruined and had no hope of living, he renewed our life.
Νῦν, φημί, κύριε, δήλωσόν μοι, διατί ὁ πύργος χαμαὶ οὐκ ᾠκοδόμηται, ἀλλ’ ἐπὶ τὴν πέτραν καὶ ἐπὶ τὴν πύλην. Ἔτι, φησίν, ἄφρων εἶ καὶ ἀσύνετος; Ἀνάγκην ἔχω, φημί, κύριε, πάντα ἐπερωτᾶν σε, ὅτι οὐδ’ ὅλως οὐδὲν δύναμαι νοῆσαι: τὰ γὰρ πάντα μεγάλα καὶ ἔνδοξά ἐστι καὶ δυσνόητα τοῖς ἀνθρώποις.
Now, Sir, said I, explain to me why the tower was not built on the ground but on the rock and on the gate. Are you still, said he, silly and foolish? I need, Sir, said I, to ask everything from you, because I am wholly without power of understanding anything. For all things great and glorious are also difficult for men to understand.
“Now, sir,” I said, “explain to me why the tower was not built on the ground, but on the rock and on the gate.” “Are you still foolish and slow to understand?” he said. “I have to ask you about everything, sir,” I said, “because I cannot understand anything at all. Everything is great and glorious and hard for people to understand.”
Ἄκουε, φησί: τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ μέγα ἐστὶ καὶ ἀχώρητον καὶ τὸν κόσμον ὅλον βαστάζει. εἰ οὖν πᾶσα ἡ κτίσις διὰ τοῦ υἱοῦ τοῦ θεοῦ βαστάζεται, τί δοκεῖς τοὺς κεκλημένους ὑπ’ αὐτοῦ καὶ τὸ ὄνομα φοροῦντας τοῦ υἱοῦ τοῦ θεοῦ καὶ πορευομένους ταῖς ἐντολαῖς αὐτοῦ;
Listen, said he, the name of the Son of God is great and incomprehensible, and supports the whole world. If then the whole creation is supported by the Son of God, what do you think of those who are called by him, and bear the name of the Son of God, and walk in his commandments?
“Listen,” he said. “The name of the Son of God is great and immeasurable, and it carries the whole world. If the whole creation is carried by the Son of God, what do you think of those who are called by him, who wear the name of the Son of God and walk in his commandments?
βλέπεις οὖν, ποίους βαστάζει; τοὺς ἐξ ὅλης καρδίας φοροῦντας τὸ ὄνομα αὐτοῦ. αὐτὸς οὖν θεμέλιος αὐτοῖς ἐγένετο καὶ ἡδέως αὐτοὺς βαστάζει, ὅτι οὐκ ἐπαισχύνονται τὸ ὄνομα αὐτοῦ φορεῖν.
Do you see then whom he supports? Those who bear his name with their whole heart. He then was their foundation and he supports them joyfully, because they are not ashamed to bear his name.
“Do you see, then, whom he carries? Those who wear his name with their whole heart. He has become their foundation, and he carries them gladly, because they are not ashamed to wear his name.”
Chapter 15
Δήλωσόν μοι, φημί, κύριε, τῶν παρθένων τὰ ὀνόματα καὶ τῶν γυναικῶν τῶν τὰ μέλανα ἱμάτια ἐνδεδυμένων. Ἄκουε, φησίν, τῶν παρθένων τὰ ὀνόματα τῶν ἰσχυροτέρων, τῶν εἰς τὰς γωνίας σταθεισῶν.
The Maidens and the women clothed in blackExplain to me. Sir, said I, the names of the maidens, and of the women who are clothed in black raiment. Listen, said he, to the names of the stronger maidens who stand at the corners.
“Sir,” I said, “tell me the names of the young women and of the women dressed in black.” “Listen,” he said, “to the names of the stronger young women, the ones standing at the corners.
ἡ μὲν πρώτη Πίστις, ἡ δὲ δευτέρα Ἐγκράτεια, ἡ δὲ τρίτη Δύναμις, ἡ δὲ τετάρτη Μακροθυμία: αἱ δὲ ἕτεραι ἀνὰ μέσον τούτων σταθεῖσαι ταῦτα ἔχουσι τὰ ὀνόματα: Ἁπλότης, Ἀκακία, Ἁγνεία, Ἱλαρότης, Ἀλήθεια, Σύνεσις, Ὁμόνοια, Ἀγάπη. ταῦτα τὰ ὀνόματα ὁ φορῶν καὶ τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ δυνήσεται εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
The first is Faith, the second is Temperance, the third is Power, the fourth is Long-suffering, and the others who stand between them have these names:—Simplicity, Guilelessness, Holiness, Joyfulness, Truth, Understanding, Concord, Love. He who bears these names and the name of the Son of God, shall be able to enter into the Kingdom of God.
“The first is Faith, the second Self-control, the third Power, and the fourth Patience. The others standing between them have these names: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, and Love. Whoever wears these names, and the name of the Son of God, will be able to enter the kingdom of God.
ἄκουε, φησί, καὶ τὰ ὀνόματα τῶν γυναικῶν τῶν τὰ ἱμάτια μέλανα ἐχουσῶν. καὶ ἐκ τούτων τέσσαρές εἰσι δυνατώτεραι. ἡ πρώτη Ἀπιστία, ἡ δευτέρα Ἀκρασία, ἡ δὲ τρίτη Ἀπείθεια, ἡ δὲ τετάρτη Ἀπάτη. αἱ δὲ ἀκόλουθοι αὐτῶν καλοῦνται Λύπη, Πονηρία, Ἀσέλγεια, Ὀξυχολία, Ψεῦδος, Ἀφροσύνη, Καταλαλιά, Μῖσος. ταῦτα τὰ ὀνόματα ὁ φορῶν τοῦ θεοῦ δοῦλος τὴν βασιλείαν μὲν ὄψεται τοῦ θεοῦ, εἰς αὐτὴν δὲ οὐκ εἰσελεύσεται.
Hear, also, said he, the names of the women who have black raiment. Of these also four are more powerful. The first is Unbelief, the second Impurity, the third Disobedience, and the fourth Deceit; and those who follow them are called Grief, Wickedness, Licentiousness, Bitterness, Lying, Foolishness, Evil-speaking, Hate. The servant of God who bears these names shall see the Kingdom of God, but shall not enter into it.
“Now listen also to the names of the women dressed in black. Four of these are stronger too. The first is Unbelief, the second Lack of Self-control, the third Disobedience, and the fourth Deceit. Their followers are called Grief, Wickedness, Wantonness, Bad Temper, Falsehood, Foolishness, Slander, and Hatred. A servant of God who wears these names will see the kingdom of God, but will not enter it.”
Οἱ λίθοι δέ, φημί, κύριε, οἱ ἐκ τοῦ βυθοῦ ἡρμοσμένοι εἰς τὴν οἰκοδομὴν τίνες εἰσίν; Οἱ μὲν πρῶτοι, φησίν, οἱ ι οἱ εἰς τὰ θεμέλια τεθειμένοι, πρώτη γενεά: οἱ δὲ κέ δευτέρα γενεὰ ἀνδρῶν δικαίων: οἱ δὲ λε προφῆται τοῦ θεοῦ καὶ διάκονοι αὐτοῦ: οἱ δὲ μ ἀπόστολοι καὶ διδάσκαλοι τοῦ κηρύγματος τοῦ υἱοῦ τοῦ θεοῦ.
The stones of the foundationBut, Sir, said I, what are the stones which were fitted into the building from the deep? The first, said he, the ten which were placed in the foundation, are the first generation; and the twenty-five are the second generation of righteous men; and the thirty-five are the prophets of God and his servants, and the forty are prophets and teachers of the preaching of the Son of God.
“Sir,” I said, “who are the stones from the deep that were fitted into the building?” “The first ones, the ten placed in the foundation,” he said, “are the first generation. The twenty-five are the second generation of righteous men. The thirty-five are the prophets of God and his servants. And the forty are the apostles and teachers of the proclamation of the Son of God.”
Διατί οὖν, φημί, κύριε, αἱ παρθένοι καὶ τούτους τοὺς λίθους ἐπέδωκαν εἰς τὴν οἰκοδομὴν τοῦ πύργου, διενέγκασαι διὰ τῆς πύλης;
Why, then, Sir, said I, did the maidens give these stones also for the building of the tower, and brought them through the gate?
“Sir,” I said, “why then did the young women hand over these stones too for the building of the tower, carrying them through the gate?”
Οὗτοι γάρ, φησί, πρῶτοι ταῦτα τὰ πνεύματα ἐφόρεσαν καὶ ὅλως ἀπ’ ἀλλήλων οὐκ ἀπέστησαν, οὔτε τὰ πνεύματα ἀπὸ τῶν ἀνθρώπων οὔτε οἱ ἄνθρωποι ἀπὸ τῶν πνευμάτων, ἀλλὰ παρέμειναν τὰ πνεύματα αὐτοῖς μέχρι τῆς κοιμήσεως αὐτῶν. καὶ εἰ μὴ ταῦτα τὰ πνεύματα μετ’ αὐτῶν ἐσχήκεισαν, οὐκ ἂν εὔχρηστοι γεγόνεισαν τῇ οἰκοδομῇ τοῦ πύργου τούτου.
Because, said he, these first bore these spirits, and they did not depart from one another at all; neither the spirits from the men nor the men from the spirits, but the spirits remained with them until they fell asleep. And if they had not had these spirits with them they would not have been useful for the building of this tower.
“Because,” he said, “these were the first to wear these spirits, and they never separated from each other at all, neither the spirits from the people nor the people from the spirits. The spirits stayed with them until they fell asleep. If they had not had these spirits with them, they would not have been useful for building this tower.”
Chapter 16
Ἔτι μοι, φημί, κύριε, δήλωσον. Τί, φησίν, ἐπιζητεῖς; Διατί, φημί, κύριε, οἱ λίθοι ἐκ τοῦ βυθοῦ ἀνέβησαν καὶ εἰς τὴν οἰκοδομὴν τοῦ πύργου ἐτέθησαν, πεφορηκότες τὰ πνεύματα ταῦτα;
The stones from the deepExplain to me. Sir, said I, still more. What, said he, are you asking further? Why Sir, said I, did the stones come up from the deep and were put into the building of the tower, after they had borne these spirits?
“Sir,” I said, “explain still more to me.” “What are you looking for?” he said. “Sir,” I said, “why did the stones come up from the deep and get put into the building of the tower, when they had worn these spirits?”
Ἀνάγκην, φησίν, εἶχον δἰ ὕδατος ἀναβῆναι, ἵνα ζωοποιηθῶσιν: οὐκ ἠδύναντο γὰρ ἄλλως εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ, εἰ μὴ τὴν νέκρωσιν ἀπέθεντο τῆς ζωῆς αὐτῶν τῆς προτέρας.
They had need, said he, to come up through the water that they might be made alive, for they could not, otherwise enter into the kingdom of God, unless they put away the mortality of their former life.
“They had to come up through water,” he said, “in order to be made alive. For they could not enter the kingdom of God in any other way than by putting away the deadness of their former life.
ἔλαβον οὖν καὶ οὗτοι οἱ κεκοιμημένοι τὴν σφραγῖδα τοῦ υἱοῦ τοῦ θεοῦ καὶ εἰσῆλθον εἰς τὴν βασιλείαν τοῦ θεοῦ: πρὶν γάρ, φησί, φορέσαι τὸν ἄνθρωπον τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ, νεκρός ἐστιν: ὅταν δὲ λάβῃ τὴν σφραγῖδα, ἀποτίθεται τὴν νέκρωσιν καὶ ἀναλαμβάνει τὴν ζωήν.
So these also who had fallen asleep received the seal of the Son of God and entered into the kingdom of God. For before, said he, a man bears the name of the Son of God, he is dead. But when he receives the seal he puts away mortality and receives life.
“So these who had fallen asleep also received the seal of the Son of God and entered the kingdom of God. Before a person wears the name of the Son of God, he is dead. But when he receives the seal, he puts aside the deadness and takes on life.
ἡ σφραγὶς οὖν τὸ ὕδωρ ἐστίν: εἰς τὸ ὕδωρ οὖν καταβαίνουσι νεκροὶ καὶ ἀναβαίνουσι ζῶντες. κἀκείνοις οὖν ἐκηρύχθη ἡ σφραγὶς αὕτη καὶ ἐχρήσαντο αὐτῇ, ἵνα εἰσέλθωσιν εἰς τὴν βασιλείαν τοῦ θεοῦ.
The seal, then, is the water. They go down then into the water dead, and come up alive. This seal, then, was preached to them also, and they made use of it to enter into the kingdom of God.
“The seal, then, is the water. People go down into the water dead and come up alive. This seal was proclaimed to them too, and they used it to enter the kingdom of God.”
Translator’s note. Hermas plainly identifies “the seal” with the water of baptism. He pictures righteous people who died before Christ, such as the prophets of Similitude 9.15.4, receiving baptism after death. He tries in this way to explain how they could be saved when baptism is the entrance to the kingdom. The New Testament speaks of Christ preaching to the dead (1 Peter 3:19; 4:6), but it does not say that baptism was given to them. Clement of Alexandria cited this passage of Hermas approvingly, but the wider church did not adopt the idea as teaching.
Διατί, φημί, κύριε, καὶ οἱ μ λίθοι μετ’ αὐτῶν ἀνέβησαν ἐκ τοῦ βυθοῦ, ἤδη ἐσχηκότες τὴν σφαγῖδα; Ὅτι, φησίν, οὗτοι οἱ ἀπόστολοι καὶ οἱ διδάσκαλοι οἱ κηρύξαντες τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ, κοιμηθέντες ἐν δυνάμει καὶ πίστει τοῦ υἱοῦ τοῦ θεοῦ ἐκήρυξαν καὶ τοῖς προκεκοιμημένοις καὶ αὐτοὶ ἔδωκαν αὐτοῖς τὴν σφραγῖδα τοῦ κηρύγματος.
Why, Sir, said I, did the forty stones also come up with them from the deep, although they had received the seal already? Because, said he, these apostles and teachers, who preached the name of the Son of God, having fallen asleep in the power and faith of the Son of God, preached also to those who had fallen asleep before them, and themselves gave to them the seal of the preaching.
“Sir,” I said, “why did the forty stones also come up from the deep with them, when they had already received the seal?” “Because,” he said, “these apostles and teachers who preached the name of the Son of God fell asleep in the power and faith of the Son of God. Then they preached also to those who had fallen asleep before them, and they themselves gave them the seal of the proclamation.
κατέβησαν οὖν μετ’ αὐτῶν εἰς τὸ ὕδωρ καὶ πάλιν ἀνέβησαν: ἀλλ’ οὗτοι μὲν ζῶντες κατέβησαν καὶ ζῶντες ἀνέβησαν: ἐκεῖνοι δὲ οἱ προκεκοιμημένοι νεκροὶ κατέβησαν, ζῶντες δὲ ἀνέβησαν.
They went down therefore with them into the water and came up again, but the latter went down alive and came up alive, while the former, who had fallen asleep before, went down dead but came up alive.
“So they went down into the water with them and came up again. But the apostles and teachers went down alive and came up alive, while those who had fallen asleep earlier went down dead and came up alive.
διὰ τούτων οὖν ἐζωοποιήθησαν καὶ ἐπέγνωσαν τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ: διὰ τοῦτο καὶ συνανέβησαν μετ’ αὐτῶν, καὶ συνηρμόσθησαν εἰς τὴν οἰκοδομὴν τοῦ πύργου, καὶ ἀλατόμητοι συνῳκοδομήθησαν: ἐν δικαιοσύνῃ γὰρ ἐκοιμήθησαν καὶ ἐν μεγάλῃ ἁγνείᾳ: μόνον δὲ τὴν σφραγῖδα ταύτην οὐκ εἶχον. ἔχεις οὖν καὶ τὴν τούτων ἐπίλυσιν. Ἔχω, φημί, κύριε.
Through them, therefore, they were made alive, and received the knowledge of the name of the Son of God. For this cause they also came up with them and were joined into the building of the tower, and were used together with them for the building without being hewn. For they had fallen asleep in righteousness and in great purity, only they had not received this seal. You have then the explanation of these things also. Yes, Sir, said I, I have.
“Through the apostles and teachers, then, those people were made alive and came to know the name of the Son of God. That is why they came up with them and were fitted together into the building of the tower. They were built in without being cut, for they fell asleep in righteousness and great purity. They only lacked this seal. Now you have the explanation of these too.” “I have it, sir,” I said.
Chapter 17
Νῦν οὖν, κύριε, περὶ τῶν ὀρέων μοι δήλωσον: διατί ἄλλαι καὶ ἄλλαι εἰσὶν αἱ ἰδέαι καὶ ποικίλαι; Ἄκουε, φησί: τὰ ὄρη ταῦτα τὰ δώδεκα φυλαί εἰσιν αἱ κατοικοῦσαι ὅλον τὸν κόσμον. ἐκηρύχθη οὖν εἰς ταύτας ὁ υἱὸς τοῦ θεοῦ διὰ τῶν ἀποστόλων.
The mountainsNow therefore, Sir, explain to me about the mountains. Why is their appearance different from one another and various? Listen, said he, these twelve mountains are the tribes which inhabit the whole world. The Son of God, then, was preached to them by the Apostles.
“Now, sir, explain to me about the mountains. Why do they look different, each in its own way?” “Listen,” he said. “These twelve mountains are the tribes that inhabit the whole world. The Son of God was proclaimed to them through the apostles.”
Διατί δὲ ποικίλα καὶ ἄλλη καὶ ἄλλη ἰδέα ἐστὶ τὰ ὄρη, δήλωσόν μοι, κύριε. Ἄκουε, φησίν: αἱ δώδεκα φυλαὶ αὗται αἱ κατοικοῦσαι ὅλον τὸν κόσμον δώδεκα ἔθνη εἰσί: ποικίλα δέ εἰσι τῇ φρονήσει καὶ τῷ νοΐ: οἷα οὖν εἶδες τὰ ὄρη ποικίλα, τοιαῦταί εἰσι καὶ τούτων αἱ ποικιλίαι τοῦ νοὸς τῶν ἐθνῶν καὶ ἡ φρόνησις. δηλώσω δέ σοι καὶ ἑνὸς ἑκάστου τὴν πρᾶξιν.
But tell me. Sir, said I, why the appearance of the mountains differs one from another and is various. Listen, said he, these twelve tribes which inhabit the whole world are twelve nations, but they are various in understanding and mind. Just as, then, you saw that the mountains are various, so also are there varieties in the mind and understanding of the nations. And I will explain to you the action of each one.
“Explain to me, sir, why the mountains look so different, each one with its own appearance.” “Listen,” he said. “These twelve tribes that inhabit the whole world are twelve nations. They differ in their thinking and understanding. The variety you saw in the mountains is the variety in the minds and thinking of the nations. I will explain to you what each one does.”
Πρῶτον, φημί, κύριε, τοῦτο δήλωσον, διατί οὕτω ποικίλα ὄντα τὰ ὄρη, εἰς τὴν οἰκοδομὴν ὅταν ἐτέθησαν οἱ λίθοι αὐτῶν, μιᾷ χρόᾳ ἐγένοντο λαμπροί, ὡς καὶ οἱ ἐκ τοῦ βυθοῦ ἀναβεβηκότες λίθοι;
First of all, Sir, said I, explain this to me, why though these mountains were so various, when the stones from them were put into the building they became bright with a single colour, like the stones which had come up from the deep.
“First of all, sir,” I said, “explain this to me. Why, though the mountains were so different, did their stones become bright and all one color when they were put into the building, like the stones that came up from the deep?”
Ὅτι, φησί, πάντα τὰ ἔθνη τὰ ὑπὸ τὸν οὐρανὸν κατοικουντα, ἀκούσαντα καὶ πιστεύσαντα ἐπὶ τῷ ὀνόματι ἐκλήθησαν τοῦ υἱοῦ τοῦ θεοῦ. λαβόντες οὖν τὴν σφραγῖδα μίαν φρόνησιν ἔσχον καὶ ἕνα νοῦν, καὶ μία πίστις αὐτῶν ἐγένετο καὶ μία ἀγάπη, καὶ τὰ πνεύματα τῶν παρθένων μετὰ τοῦ ὀνόματος ἐφόρεσαν: διὰ τοῦτο ἡ οἰκοδομὴ τοῦ πύργου μιᾷ χρόᾳ ἐγένετο λαμπρὰ ὡς ὁ ἥλιος.
Because, said he, all the nations which dwell under heaven, when they heard and believed were called after the name of the Son of God. So then when they received the seal they had one understanding and one mind, and their faith became one, and their love one, and they bore the spirits of the maidens together with the name. For this cause the building of the tower became bright with one colour like the sun.
“Because,” he said, “all the nations that live under heaven, having heard and believed, were called by the name of the Son of God. When they received the seal, they had one understanding and one mind. Their faith became one and their love became one, and together with the name they wore the spirits of the young women. That is why the building of the tower became bright, with one color like the sun.
Translator’s note. Compare Ephesians 4:3-6, with its repeated “one,” and Revelation 7:9, where people of every nation stand before the throne.
μετὰ δὲ τὸ εἰσελθεῖν αὐτοὺς ἐπὶ τὸ αὐτὸ καὶ γενέσθαι ἓν σῶμα, τινὲς ἐξ αὐτῶν ἐμίαναν ἑαυτοὺς καὶ ἐξεβλήθησαν ἐκ τοῦ γένους τῶν δικαίων καὶ πάλιν ἐγένοντο, οἷοι πρότερον ἦσαν, μᾶλλον δὲ καὶ χείρονες.
But after they entered in together and became one body, some of them defiled themselves and were cast out from the family of the righteous, and became again what they had been before, or rather even worse.
“But after they had come together and become one body, some of them defiled themselves and were thrown out of the family of the righteous. They became once again what they had been before, or rather even worse.”
Chapter 18
Πῶς, φημί, κύριε, ἐγένοντο χείρονες, θεὸν ἐπεγνωκότες; Ὁ μὴ γινώσκων, φησί, θεὸν καὶ πονηρευόμενος ἔχει κόλασίν τινα τῆς πονηρίας αὐτοῦ, ὁ δὲ θεὸν ἐπιγνοὺς οὐκέτι ὀφείλει πονηρεύεσθαι, ἀλλ’ ἀγαθοποιεῖν.
Why the backsliders are worse than the unconvertedHow, Sir, said I, did they become worse, after they had attained to the knowledge of God? He who does not know God, said he, and does wickedly, incurs some punishment for his wickedness, but he who has knowledge of God, is bound no more to do wickedly, but to do good.
“Sir,” I said, “how did they become worse, when they had come to know God?” “Someone who does not know God and does evil,” he said, “receives some punishment for his evil. But someone who has come to know God should no longer do evil, but good.
ἐὰν οὖν ὁ ὀφείλων ἀγαθοποιεῖν πονηρεύηται, οὐ δοκεῖ πλείονα πονηρίαν ποιεῖν παρὰ τὸν μὴ γινώσκοντα τὸν θεόν; διὰ τοῦτο οἱ μὴ ἐγνωκότες θεὸν καὶ πονηρευόμενοι κεκριμένοι εἰσὶν εἰς θάνατον, οἱ δὲ τὸν θεὸν ἐγνωκότες καὶ τὰ μεγαλεῖα αὐτοῦ ἑωρακότες καὶ πονηρευόμενοι δισσῶς κολασθήσονται καὶ ἀποθανοῦνται εἰς τὸν αἰῶνα. οὕτως οὖν καθαρισθήσεται ἡ ἐκκλησία τοῦ θεοῦ.
If then he who is bound to do good do wickedly, does he not seem to do more wickedly than he who does not know God? For this reason, those who have no knowledge of God and do wickedly, are condemned to death, but those who have knowledge of God and have seen his great deeds, and do wickedly, shall be punished doubly, and shall die for ever. Thus therefore the Church of God shall be cleansed.
“So if a person who ought to do good does evil instead, doesn’t he seem to do more evil than the one who does not know God? That is why those who do not know God and do evil are condemned to death, but those who know God and have seen his mighty works and still do evil will be punished twice over and will die forever. This is how the church of God will be cleansed.
Translator’s note. The principle here, that more knowledge means more responsibility, matches Luke 12:47-48, Hebrews 10:26-31, and 2 Peter 2:20-21.
ὡς δὲ εἶδες ἐκ τοῦ πύργου τοὺς λίθους ἠρμένους καὶ παραδεδομένους τοῖς πνεύμασι τοῖς πονηροῖς καὶ ἐκεῖθεν ἐκβληθέντας: ʽκαὶ ἔσται ἓν σῶμα τῶν κεκαθαρμένων, ὥσπερ καὶ ὁ πύργος ἐγένετο ὡς ἐξ ἑνὸς λίθου γεγονὼς μετὰ τὸ καθαρισθῆναι αὐτόν:ʼ οὕτως ἔσται καὶ ἡ ἐκκλησία τοῦ θεοῦ μετὰ τὸ καθαρισθῆναι αὐτὴν καὶ ἀποβληθῆναι τοὺς πονηροὺς καὶ ὑποκριτὰς καὶ βλασφήμους καὶ διψύχους καὶ πονηρευομένους ποικίλαις πονηρίαις.
⚑ Possible scanning error in the digital Greek (ʽκαὶ). Check it against the printed edition.
But just as you saw that the stones were taken from the tower, and handed over to the evil spirits and cast out from it (and there shall be one body of those who are purified, just as also the tower became as if it were made of a single stone, after it was purified), so the Church of God also shall be, after it has been purified, and the wicked and hypocrites and blasphemers and double-minded, and doers of various wickedness, have been rejected from it.
“You saw how the stones were removed from the tower, handed over to the evil spirits, and thrown out from there. (And there will be one body of those who have been cleansed, just as the tower, after it was cleansed, became as if it were made of a single stone.) So it will be with the church of God too, after it has been cleansed and the wicked, the hypocrites, the blasphemers, the double-minded, and those who do various kinds of evil have been thrown out of it.
μετὰ τὸ τούτους ἀποβληθῆναι ἔσται ἡ ἐκκλησία τοῦ θεοῦ ἓν σῶμα, μία φρόνησις, εἷς νοῦς, μία πίστις, μία ἀγάπη: καὶ τότε ὁ υἱὸς τοῦ θεοῦ ἀγαλλιάσεται καὶ εὐφρανθήσεται ἐν αὐτοῖς ἀπειληφὼς τὸν λαὸν αὐτοῦ καθαρόν. Μεγάλως, φημί, κύριε, καὶ ἐνδόξως πάντα ἔχει.
After these have been rejected the Church of God shall be one body, one mind, one spirit, one faith, one love, and then the Son of God shall rejoice and be glad in them, when he has received his people in purity. All this, Sir, said I, is great and wonderful.
“After these have been thrown out, the church of God will be one body, one mind, one understanding, one faith, one love. Then the Son of God will rejoice and be glad in them, having received his people pure.” “Sir,” I said, “this is all great and glorious.”
Ἔτι, φημί, κύριε, τῶν ὀρέων ἑνὸς ἑκάστου δήλωσόν μοι τὴν δύναμιν καὶ τὰς πράξεις, ἵνα πᾶσα ψυχὴ πεποιθυῖα ἐπὶ τὸν κύριον ἀκούσασα δοξάσῃ τὸ μέγα καὶ θαυμαστὸν καὶ ἔνδοξον ὄνομα αὐτοῦ. Ἄκουε, φησί, τῶν ὀρέων τὴν ποικιλίαν καὶ τῶν δώδεκα ἐθνῶν.
Yet, Sir, said I, explain to me the power and the action of each one of the mountains, that every soul that has believed on the Lord, may hear and glorify His great and wonderful and glorious name. Listen, said he, to the variety of the mountains and the twelve nations.
“Sir,” I said, “explain further to me the meaning and the deeds of each of the mountains, so that every soul that trusts the Lord may hear and glorify his great, wonderful, and glorious name.” “Listen,” he said, “to the variety of the mountains and of the twelve nations.
Chapter 19
Ἐκ τοῦ πρώτου ὄρους τοῦ μέλανος οἱ πιστεύσαντες τοιοῦτοί εἰσιν: ἀποστάται καὶ βλάσφημοι εἰς τὸν κύριον καὶ προδόται τῶν δούλων τοῦ θεοῦ. τούτοις δὲ μετάνοια οὐκ ἔστι, θάνατος δὲ ἔστι, καὶ διὰ τοῦτο καὶ μέλανές εἰσι: καὶ γὰρ τὸ γένος αὐτῶν ἄνομόν ἐστιν.
The characteristics of the mountains; The first mountainFrom the first mountain, the black one, are such believers as these: apostates and blasphemers against the Lord, and betrayers of the servants of God. For these there is no repentance, but there is death, and for this cause they also are black, for their race is lawless.
“Believers from the first mountain, the black one, are like this: they are apostates, blasphemers against the Lord, and betrayers of God’s servants. For these there is no repentance, but there is death. That is why they are black, for their kind is lawless.
ἐκ δὲ τοῦ δευτέρου ὄρους τοῦ ψιλοῦ οἱ πιστεύσαντες τοιοῦτοί εἰσιν: ὑποκριταὶ καὶ διδάσκαλοι πονηρίας. καὶ οὗτοι οὖν τοῖς προτέροις ὅμοιοί εἰσι, μὴ ἔχοντες καρπὸν δικαιοσύνης: ὡς γὰρ τὸ ὄρος αὐτῶν ἄκαρπον, οὕτω καὶ οἱ ἄνθρωποι οἱ τοιοῦτοι ὄνομα μὲν ἔχουσιν, ἀπὸ δὲ τῆς πίστεως κενοί εἰσι καὶ οὐδεὶς ἐν αὐτοῖς καρπὸς ἀληθείας. τούτοις οὖν μετάνοια κεῖται, ἐὰν ταχὺ μετανοήσωσιν: ἐὰν δὲ βραδύνωσι, μετὰ τῶν προτέρων ἔσται ὁ θάνατος αὐτῶν.
The second mountainAnd from the second mountain, the bare one, are such believers as these: hypocrites and teachers of wickedness. These then also are like unto the first, having no fruit of righteousness, for just as their mountain is unfruitful, so also such men have the name, but are devoid of faith, and there is no fruit of truth in them. For these then repentance is ready if they repent quickly, but if they delay their death will be with the former ones.
“Believers from the second mountain, the bare one, are like this: hypocrites and teachers of wickedness. These are like the first group, since they have no fruit of righteousness. Just as their mountain bears nothing, so such people have the name but are empty of faith, and there is no fruit of truth in them. For these repentance is available, if they repent quickly. But if they delay, their death will be with the first group.”
Scripture: James 3:18
Διατί, φημί, κύριε, τούτοις μετάνοιά ἐστι, τοῖς δὲ πρώτοις οὐκ ἔστι; παρά τι γὰρ αἱ αὐταὶ αἱ πράξεις αὐτῶν εἰσί. Διὰ τοῦτο, φησί, τούτοις μετάνοια κεῖται, ὅτι οὐκ ἐβλασφήμησαν τὸν κύριον αὐτῶν οὐδὲ ἐγένοντο προδόται τῶν δούλων τοῦ θεοῦ: διὰ δὲ τὴν ἐπιθυμίαν τοῦ λήμματος ὑπεκρίθησαν καὶ ἐδίδαξεν ἕκαστος κατὰ τὰς ἐπιθυμίας τῶν ἀνθρώπων τῶν ἁμαρτανόντων. ἀλλὰ τίσουσι δίκην τινά: κεῖται δὲ αὐτοῖς μετάνοια διὰ τὸ μὴ γενέσθαι αὐτοὺς βλασφήμους μηδὲ προδότας.
Why, Sir, said I, is there repentance for these but not for the first, for their deeds are almost the same? For this reason, said he, there is repentance for these, because they did not deceive their Lord and were not betrayers of the servants of God; but because of the lust of gain, they played the hypocrite, and each taught according to the lusts of sinful men. But they will be punished in some way, yet repentance is open to them because they did not become blasphemers or traitors.
“Sir,” I said, “why is there repentance for these, but not for the first group? Their actions are nearly the same.” “There is repentance for these,” he said, “because they did not blaspheme their Lord and did not betray God’s servants. But out of greed for profit they acted as hypocrites, and each one taught according to the desires of sinful people. They will pay some penalty, but repentance is open to them because they did not become blasphemers or betrayers.”
Chapter 20
Ἐκ δὲ τοῦ ὄρους τοῦ τρίτου τοῦ ἔχοντος ἀκάνθας καὶ τριβόλους οἱ πιστεύσαντες τοιοῦτοί εἰσιν. ἐξ αὐτῶν οἱ μὲν πλούσιοι, οἱ δὲ πραγματείαις πολλαῖς ἐμπεφυρμένοι. οἱ μὲν τρίβολοί εἰσιν οἱ πλούσιοι, αἱ δὲ ἄκανθαι οἱ ἐν ταῖς πραγματείαις ταῖς ποικίλαις ἐμπεφυρμένοι.
The third mountainAnd from the third mountain, which has thorns and thistles, are such believers as these. Of them are those who are rich and are mixed up with many affairs of business, for the thistles are the rich, and the thorns are those who are mixed up with various affairs of business.
“Believers from the third mountain, the one with thorns and thistles, are like this. Some of them are rich, and some are tangled up in many business affairs. The thistles are the rich, and the thorns are those tangled up in various business affairs.
Translator’s note. Compare Mark 4:18-19, the parable of the sower, where thorns stand for the worries of the world and the deceitfulness of riches.
οὗτοι οὖν, οἱ ἐν πολλαῖς καὶ ποικίλαις πραγματείαις ἐμπεφυρμένοι, οὐ κολλῶνται τοῖς δούλοις τοῦ θεοῦ, ἀλλ’ ἀποπλανῶνται πνιγόμενοι ὑπὸ τῶν πράξεων αὐτῶν: οἱ δὲ πλούσιοι δυσκόλως κολλῶνται τοῖς δούλοις τοῦ θεοῦ, φοβούμενοι, μή τι αἰτισθῶσιν ὑπ’ αὐτῶν: οἱ τοιοῦτοι οὖν δυσκόλως εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ θεοῦ.
These then who are engaged in many and various businesses do not cleave to the servants of God, but are choked by their work and go astray. And the rich cleave with difficulty to the servants of God, fearing that they will be asked for something by them. Such then (will enter with difficulty the kingdom of God.’
“These people, tangled up in many and various affairs, do not stay close to God’s servants but wander off, choked by their activities. The rich find it hard to stay close to God’s servants, because they are afraid they will be asked for something. Such people will enter the kingdom of God only with difficulty.
Translator’s note. Compare Mark 10:23, “How hard it will be for those who have wealth to enter the kingdom of God!” Hermas uses the same Greek word for “with difficulty.”
ὥσπερ γὰρ ἐν τριβόλοις γυμνοῖς ποσὶ περιπατεῖν δύσκολόν ἐστιν, οὕτω καὶ τοῖς τοιούτοις δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
For just as it is difficult to walk with naked feet among thistles, so it is also difficult, for such men to enter into the Kingdom of God.
“Just as it is hard to walk barefoot among thistles, so it is hard for such people to enter the kingdom of God.
ἀλλὰ τούτοις πᾶσι μετάνοιά ἐστι, ταχινὴ δέ, ἵν’ ὃ τοῖς προτέροις χρόνοις οὐκ εἰργάσαντο νῦν ἀναδράμωσιν ταῖς ἡμέραις καὶ ἀγαθόν τι ποιήσωσιν. ἐὰν οὖν μετανοήσωσι καὶ ἀγαθόν τι ποιήσωσι, ζήσονται τῷ θεῷ: ἐὰν δὲ ἐπιμείνωσι ταῖς πράξεσιν αὐτῶν, παραδοθήσονται ταῖς γυναιξὶν ἐκείναις, αἵτινες αὐτοὺς θανατώσουσιν.
But for all these there is repentance, but it must be speedy, that they may now retrace their days and the omissions of former years, and do some good. If then they repent and do some good they will live to God, but if they remain in their deeds they will be delivered to those women, and they will put them to death.
“Yet for all of these there is repentance, but it must be quick. That way, what they failed to do in earlier times they may now make up for in these days, and they may do some good. If they repent and do some good, they will live to God. If they stay in their deeds, they will be handed over to those women, who will put them to death.”
Translator’s note. “Those women” are the women dressed in black from earlier in this parable. Hermas explains that they stand for vices such as unbelief, disobedience, deceit, and licentiousness.
Chapter 21
Ἐκ δὲ τοῦ τετάρτου ὄρους τοῦ ἔχοντος βοτάνας πολλάς, τὰ μὲν ἐπάνω τῶν βοτανῶν χλωρά, τὰ δὲ πρὸς ταῖς ῥίζαις ξηρά, τινὲς δὲ καὶ ἀπὸ τοῦ ἡλίου ξηραινόμεναι, οἱ πιστεύσαντες τοιοῦτοί εἰσιν: οἱ μὲν δίψυχοι, οἱ δὲ τὸν κύριον ἔχοντες ἐπὶ τὰ χείλη, ἐπὶ τὴν καρδίαν δὲ μὴ ἔχοντες.
The fourth mountainAnd from the fourth mountain which has many herbs, with the top of the herbs green but the parts by the roots dry, and some dried up by the sun, are such believers as these: the double-minded, and those who have the Lord on their lips but do not have him in their hearts.
“Believers from the fourth mountain are like this. That mountain has many plants that are green at the top but dry near the roots, and some are dried up by the sun. Some of these believers are double-minded, and some have the Lord on their lips but not in their hearts.
Translator’s note. Compare Isaiah 29:13, quoted by Jesus in Matthew 15:8, about people who honor God with their lips while their hearts are far from him.
διὰ τοῦτο τὰ θεμέλια αὐτῶν ξηρά ἐστι καὶ δύναμιν μὴ ἔχοντα, καὶ τὰ ῥήματα αὐτῶν μόνα ζῶσι, τὰ δὲ ἔργα αὐτῶν νεκρά ἐστιν. οἱ τοιοῦτοι οὔτε ζῶσιν οὔτε τεθνήκασιν. ὅμοιοι οὖν εἰσὶ τοῖς διψύχοις: καὶ γὰρ οἱ δίψυχοι οὔτε χλωροί εἰσιν οὔτε ξηροί: οὔτε γὰρ ζῶσιν οὔτε τεθνήκασιν.
For this cause their foundations are dry and have no power, and only their words are alive but their deeds are dead. Such are neither alive nor dead. Therefore they are like the double-minded, for the double-minded are neither green nor dry, for they are neither alive nor dead.
“That is why their foundations are dry and have no strength, and only their words are alive, while their works are dead. Such people are neither alive nor dead. They are like the double-minded, for the double-minded are neither green nor dry, since they are neither alive nor dead.
Translator’s note. Compare James 2:17, “faith by itself, if it does not have works, is dead.”
ὥσπερ γὰρ αὗται αἱ βοτάναι ἥλιον ἰδοῦσαι ἐξηράνθησαν, οὕτω καὶ οἱ δίψυχοι, ὅταν θλῖψιν ἀκούσωσι, διὰ τὴν δειλίαν αὐτῶν εἰδωλολατροῦσι καὶ τὸ ὄνομα ἐπαισχύνονται τοῦ κυρίου αὐτῶν.
For just as these herbs, when they saw the sun, were dried up, so also the double-minded when they hear of affliction, become idolators through their cowardice, and they are ashamed of the name of their Lord.
“Just as these plants dried up when they saw the sun, so the double-minded, when they hear of affliction, worship idols out of cowardice and are ashamed of the name of their Lord.
Translator’s note. Compare the parable of the sower in Mark 4:5-6, 16-17. There the plants on rocky ground are scorched by the sun, and they stand for people who fall away when affliction or persecution comes.
οἱ τοιοῦτοι οὖν οὔτε ζῶσιν οὔτε τεθνήκασιν. ἀλλὰ καὶ οὗτοι ἐὰν ταχὺ μετανοήσωσιν, δυνήσονται ζῆσαι: ἐὰν δὲ μὴ μετανοήσωσιν, ἤδη παραδεδομένοι εἰσὶ ταῖς γυναιξὶ ταῖς ἀποφερομέναις τὴν ζωὴν αὐτῶν.
Such men therefore are neither alive nor dead; but these also will be able to live if they repent quickly, but if they do not repent they have already been given over to the women who take away their life.
“Such people are neither alive nor dead. But if they repent quickly, they will be able to live. If they do not repent, they have already been handed over to the women who take their life away.”
Chapter 22
Ἐκ δὲ τοῦ ὄρους τοῦ πέμπτου τοῦ ἔχοντος βοτάνας χλωρὰς καὶ τραχέος ὄντος οἱ πιστεύσαντες τοιοῦτοί εἰσι: πιστοὶ μέν, δυσμαθεῖς δὲ καὶ αὐθάδεις καὶ ἑαυτοῖς ἀρέσκοντες, θέλοντες πάντα γινώσκειν, καὶ οὐδὲν ὅλως γινώσκουσι.
The fifth mountainAnd from the fifth mountain, which has green herbage and is rough, are such believers as these: believers, but slow to learn and presumptuous, and pleasing themselves, wishing to know everything, and yet they know nothing at all.
“Believers from the fifth mountain, the rugged one with green plants, are like this: they are faithful, but slow to learn, stubborn, and pleased with themselves. They want to know everything and yet know nothing at all.
διὰ τὴν αὐθάδειαν αὐτῶν ταύτην ἀπέστη ἀπ’ αὐτῶν ἡ σύνεσις, καὶ εἰσῆλθεν εἰς αὐτοὺς ἀφροσύνη μωρά. ἐπαινοῦσι δὲ ἑαυτοὺς ὡς σύνεσιν ἔχοντας καὶ θέλουσιν ἐθελοδιδάσκαλοι εἶναι, ἄφρονες ὄντες.
Because of this presumption of theirs understanding has departed from them, and senseless folly has entered into them, and they praise themselves for having understanding and they wish to be teachers in spite of their folly.
“Because of this stubbornness, understanding has left them and senseless folly has entered them. They praise themselves for having understanding and want to be self-appointed teachers, though they are foolish.
διὰ ταύτην οὖν τὴν ὑψηλοφροσύνην πολλοὶ ἐκενώθησαν ὑψοῦντες ἑαυτούς: μέγα γὰρ δαιμόνιόν ἐστιν ἡ αὐθάδεια καὶ ἡ κενὴ πεποίθησις: ἐκ τούτων οὖν πολλοὶ ἀπεβλήθησαν, τινὲς δὲ μετενόησαν καὶ ἐπίστευσαν καὶ ὑπέταξαν ἑαυτοὺς τοῖς ἔχουσι σύνεσιν, γνόντες τὴν ἑαυτῶν ἀφροσύνην.
For this high-mindedness therefore many have been made worthless by exalting themselves, for presumption and vain confidence is a great demon. Many therefore of these were rejected, but some repented and believed, and submitted themselves to those who have understanding, recognising their own folly.
“Because of this arrogance many were emptied out through exalting themselves, for stubbornness and empty self-confidence are a great demon. Many of them were thrown out, but some repented and believed and submitted themselves to those who have understanding, recognizing their own foolishness.
Translator’s note. Hermas more than once calls a vice a “demon” (Greek daimonion), treating it as a spiritual force that takes hold of a person. For example, in Mandate 2 he calls slander a “restless demon.”
καὶ τοῖς λοιποῖς δὲ τοῖς τοιούτοις κεῖται μετάνοια: οὐκ ἐγένοντο γὰρ πονηροί, μᾶλλον δὲ μωροὶ καὶ ἀσύνετοι. οὗτοι οὖν ἐὰν μετανοήσωσι, ζήσονται τῷ θεῷ: ἐὰν δὲ μὴ μετανοήσωσι, κατοικήσουσι μετὰ τῶν γυναικῶν τῶν πονηρευομένων εἰς αὐτούς. α
And for the rest of such men repentance is waiting, for they were not wicked, but rather foolish and without understanding. If therefore these repent they will live to God, but if they do not repent they will dwell with the women who devise evil against them.
“For the rest of such people repentance is open, for they did not become evil, but rather foolish and without understanding. If these repent, they will live to God. If they do not repent, they will live with the women who do evil to them.
Chapter 23
Οἱ δὲ ἐκ τοῦ ὄρους τοῦ ἕκτου τοῦ ἔχοντος σχισμὰς μεγάλας καὶ μικρὰς καὶ ἐν ταῖς σχισμαῖς βοτάνας μεμαραμμένας πιστεύσαντες τοιοῦτοί εἰσιν.
The sixth mountainAnd those of the sixth mountain which has cracks, great and small, and withered plants in the cracks, are such believers as these.
“Believers from the sixth mountain, the one with large and small cracks and withered plants in the cracks, are like this.
οἱ μὲν τὰς σχισμὰς τὰς μικρὰς ἔχοντες, οὗτοί εἰσιν οἱ κατ’ ἀλλήλων ἔχοντες, καὶ ἀπὸ τῶν καταλαλιῶν ἑαυτῶν μεμαραμμένοι εἰσὶν ἐν τῇ πίστει: ἀλλὰ μετενόησαν ἐκ τούτων πολλοί. καὶ οἱ λοιποὶ δὲ μετανοήσουσιν, ὅταν ἀκούσωσί μου τὰς ἐντολάς: μικραὶ γὰρ αὐτῶν εἰσιν αἱ καταλαλιαί, καὶ ταχὺ μετανοήσουσιν.
Those who have the small cracks are those who have quarrels with one another, and are withered in the faith from their evil speaking. But many of these repented, and the rest shall also repent when they hear my commandments, for their evil-speaking was small and they will quickly repent.
“Those with small cracks are those who have something against one another, and who have withered in the faith because of their slanders. But many of these have repented, and the rest will repent when they hear my commandments, since their slander is small and they will repent quickly.
οἱ δὲ μεγάλας ἔχοντες σχισμάς, οὗτοι παράμονοί εἰσι ταῖς καταλαλιαῖς αὐτῶν καὶ μνησίκακοι γίνονται μηνιῶντες ἀλλήλοις: οὗτοι οὖν ἀπὸ τοῦ πύργου ἀπερρίφησαν καὶ ἀπεδοκιμάσθησαν τῆς οἰκοδομῆς αὐτοῦ. οἱ τοιοῦτοι οὖν δυσκόλως ζήσονται.
But those who have great cracks are those who are persistent in their evil-speaking, and are become malicious in their rage against one another. These then were cast away from the tower and were rejected from its building. Such men then will live with difficulty.
“Those with large cracks are persistent in their slander and hold grudges, staying angry with one another. These were thrown out of the tower and rejected from its building. Such people will live only with difficulty.
εἰ ὁ θεὸς καὶ ὁ κύριος ἡμῶν ὁ πάντων κυριεύων καὶ ἔχων πάσης τῆς κτίσεως αὐτοῦ τὴν ἐξουσίαν οὐ μνησικακεῖ τοῖς ἐξομολογουμένοις τὰς ἁμαρτίας αὐτῶν, ἀλλ’ ἵλεως γίνεται, ἄνθρωπος φθαρτὸς ὢν καὶ πλήρης ἁμαρτιῶν ἀνθρώπῳ μνησικακεῖ ὡς δυνάμενος ἀπολέσαι ἢ σῶσαι αὐτόν;
If God and our Lord who rules over all and has power over all his creation bear no malice against those who confess their sins, but is merciful, shall man who is mortal and full of sin bear malice against man, as though he were able to destroy or to save him.?
“If God and our Lord, who rules over all things and has authority over all his creation, does not hold a grudge against those who confess their sins but is merciful, how can a mortal human being, full of sins, hold a grudge against another human being, as if he could destroy or save him?
Translator’s note. Compare Matthew 6:14-15 and 18:21-35 on forgiving others because God has forgiven us, and James 4:12, where only one is lawgiver and judge, “he who is able to save and to destroy.”
Scripture: James 4:12
λέγω δὲ ὑμῖν, ὁ ἄγγελος τῆς μετανοίας: ὅσοι ταύτην ἔχετε τὴν αἵρεσιν ἀπόθεσθε αὐτὴν καὶ μετανήσατε, καὶ ὁ κύριος ἰάσεται ὑμῶν τὰ πρότερα ἁμαρτήματα, ἐὰν καθαρίσητε ἑαυτοὺς ἀπὸ τούτου τοῦ δαιμονίου: εἰ δὲ μή, παραδοθήσεσθε αὐτῷ εἰς θάνατον.
And I, the angel of repentance, say to you, do all you, who have this heresy, put it aside and repent, and the Lord will heal your former sins, if you cleanse yourselves from this demon. But if not you shall be delivered to him to death.
“I, the angel of repentance, tell you: all of you who have this factious spirit, lay it aside and repent. The Lord will heal your former sins, if you cleanse yourselves of this demon. If not, you will be handed over to it to die.
Translator’s note. The Greek word here is hairesis, which later came to mean “heresy.” Here it refers to a party spirit or factiousness, the grudge-holding just described, not false doctrine.
Chapter 24
Ἐκ δὲ τοῦ ἑβδόμου ὄρους, ἐν ᾧ βοτάναι χλωραὶ καὶ ἱλαραί, καὶ ὅλον τὸ ὄρος εὐθηνοῦν καὶ πᾶν γένος κτηνῶν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ ἐνέμοντο τὰς βοτάνας ἐκ τούτῳ τῷ ὄρει, καὶ αἱ βοτάναι, ἃς ἐνέμοντο, μᾶλλον εὐθαλεῖς ἐγίνοντο, οἱ πιστεύσαντες τοιοῦτοί εἰσι.
The seventh mountainAnd from the seventh mountain, on which were green and joyful herbs, and the whole mountain was fair and every kind of cattle and the birds of heaven were feeding on the herbs on this mountain, and the herbs on which they were feeding became yet more luxuriant, are such believers as these.
“As for the seventh mountain: its plants were green and cheerful, and the whole mountain was thriving. Every kind of livestock and the birds of the sky fed on its plants, and the plants they fed on grew even more lush. The believers from this mountain are like this.
πάντοτε ἁπλοῖ καὶ ἄκακοι καὶ μακάριοι ἐγίνοντο, μηδὲν κατ’ ἀλλήλων ἔχοντες, ἀλλὰ πάντοτε ἀγαλλιώμενοι ἐπὶ τοῖς δούλοις τοῦ θεοῦ καὶ ἐνδεδυμένοι τὸ πνεῦμα τὸ ἅγιον τούτων τῶν παρθένων καὶ πάντοτε σπλάγχνον ἔχοντες ἐπὶ πάντα ἄνθρωπον, καὶ ἐκ τῶν κόπων αὐτῶν παντὶ ἀνθρώπῳ ἐχορήγησαν ἀνονειδίστως καὶ ἀδιστάκτως.
They were ever simple and guileless and blessed and had nothing against one another, but ever rejoiced in the servants of God and were clothed in the holy spirit of these maidens, and were ever merciful to every man, and helped every man from the fruit of their labours without upbraiding or doubting.
“They were always sincere, innocent, and blessed, holding nothing against one another. They always rejoiced in God’s servants and were clothed in the holy spirit of these young women. They were always compassionate toward every person, and from their labors they supplied everyone without scolding and without hesitating.
Translator’s note. “Without scolding” echoes the language of James 1:5, where God gives to all generously “without reproaching.”
ὁ οὖν κύριος ἰδὼν τὴν ἁπλότητα αὐτῶν καὶ πᾶσαν νηπιότητα ἐπλήθυνεν αὐτοὺς ἐν τοῖς κόποις τῶν χειρῶν αὐτῶν καὶ ἐχαρίτωσεν αὐτοὺς ἐν πάσῃ πράξει αὐτῶν.
The Lord, therefore, seeing their simplicity and all their innocence, filled them with the labours of their hand, and was gracious to them in all their doings.
“So the Lord, seeing their sincerity and complete childlike innocence, made them prosper in the work of their hands and showed them favor in everything they did.
λέγω δὲ ὑμῖν τοῖς τοιούτοις οὖσιν ἐγὼ ὁ ἄγγελος τῆς μετανοίας: διαμείνατε τοιοῦτοι, καὶ οὐκ ἐξαλειφθήσεται τὸ σπέρμα ὑμῶν ἕως αἰῶνος: ἐδοκίμασε γὰρ ὑμᾶς ὁ κύριος καὶ ἐνέγραψεν ὑμᾶς εἰς τὸν ἀριθμὸν τὸν ἡμέτερον, καὶ ὅλον τὸ σπέρμα ὑμῶν κατοικήσει μετὰ τοῦ υἱοῦ τοῦ θεοῦ: ἐκ γὰρ τοῦ πνεύματος αὐτοῦ ἐλάβετε.
And I, the angel of repentance, say to you who are such:— Remain such as you are, and your seed shall not be blotted out for ever, for the Lord has proved you and written you in among our number, and all your seed shall dwell with the Son of God, for of his spirit have you received.
“I, the angel of repentance, tell you who are like this: stay as you are, and your descendants will never be wiped out. The Lord has tested you and written you into our number, and all your descendants will live with the Son of God, for you have received from his Spirit.”
Chapter 25
Ἐκ δὲ τοῦ ὄρους τοῦ ὀγδόου, οὗ ἦσαν αἱ πολλαὶ πηγαὶ καὶ πᾶσα ἡ κτίσις τοῦ κυρίου ἐποτίζετο ἐκ τῶν πηγῶν, οἱ πιστεύσαντες τοιοῦτοί εἰσιν:
The eighth mountainAnd from the eighth mountain, where there were many springs and all the creation of the Lord was given to drink from the springs, are such believers as these:
“Believers from the eighth mountain, where there were many springs and all the Lord’s creation drank from the springs, are like this:
ἀπόστολοι καὶ διδάσκαλοι οἱ κηρύξαντες εἰς ὅλον τὸν κόσμον καὶ οἱ διδάξαντες σεμνῶς καὶ ἁγνῶς τὸν λόγον τοῦ κυρίου καὶ μηδὲν ὅλως νοσφισάμενοι εἰς ἐπιθυμίαν πονηράν, ἀλλὰ πάντοτε ἐν δικαιοσύνῃ καὶ ἀληθείᾳ πορευθέντες, καθὼς καὶ παρέλαβον τὸ πνεῦμα τὸ ἅγιον. τῶν τοιούτων οὖν ἡ πάροδος μετὰ τῶν ἀγγέλων ἐστίν.
Apostles and teachers who preached to all the world, and taught reverently and purely the word of the Lord, and kept nothing back for evil desire, but always walked in righteousness and truth, even as they had received the Holy Spirit. The passing of such is with the angels.
“apostles and teachers who preached to the whole world and taught the word of the Lord with reverence and purity. They never kept back anything at all for themselves out of evil desire, but always walked in righteousness and truth, just as they had received the Holy Spirit. So such people have their way in with the angels.”
Translator’s note. The word translated “way in” (parodos, “passage, entrance”) is unusual here. It probably means they will enter glory in the company of the angels.
Chapter 26
Ἐκ δὲ τοῦ ὄρους τοῦ ἐνάτου τοῦ ἐρημώδους, τοῦ τὰ ἑρπετὰ καὶ θηρία ἐν αὐτῷ ἔχοντος τὰ διαφθείροντα τοὺς ἀνθρώπους, οἱ πιστεύσαντες τοιοῦτοί εἰσιν:
The ninth mountainAnd from the ninth mountain, which was desert, and had in it creeping things and wild beasts which devour men, are such believers as these:
“Believers from the ninth mountain, the desert one, with reptiles and wild animals on it that destroy people, are like this:
οἱ μὲν τοὺς σπίλους ἔχοντες διάκονοί εἰσι κακῶς διακονήσαντες καὶ διαρπάσαντες χηρῶν καὶ ὀρφανῶν τὴν ζωὴν καὶ ἑαυτοῖς περιποιησάμενοι ἐκ τῆς διακονίας ἧς ἔλαβον διακονῆσαι: ἐὰν οὖν ἐπιμείνωσι τῇ αὐτῇ ἐπιθυμίᾳ, ἀπέθανον καὶ οὐδεμία αὐτοῖς ἐλπὶς ζωῆς: ἐὰν δὲ ἐπιστρέψωσι καὶ ἁγνῶς τελειώσωσι τὴν διακονίαν αὐτῶν, δυνήσονται ζῆσαι.
Those with spots are ministers who ministered amiss, and devoured the living of widows and orphans, and made gain for themselves from the ministry which they had received to administer. If then they remain in the same covetousness they are dead and they have no hope of life. But if they turn and fulfil their ministry in holiness they shall be able to live.
“Those with the stains are ministers who served badly. They plundered the livelihood of widows and orphans and made a profit for themselves out of the ministry they had received. If they stay in the same greed, they are dead and have no hope of life. But if they turn around and complete their ministry in purity, they will be able to live.
Translator’s note. The word for “ministers” is diakonoi, from which we get “deacons.” In the early church deacons often handled the distribution of money and food to the poor (compare Acts 6:1-6), so Hermas’s complaint is about misusing charitable funds.
οἱ δὲ ἐψωριακότες, οὗτοι οἱ ἀρνησάμενοί εἰσι καὶ μὴ ἐπιστρέψαντες ἐπὶ τὸν κύριον ἑαυτῶν, ἀλλὰ χερσωθέντες καὶ γενόμενοι ἐρημώδεις: μὴ κολλώμενοι τοῖς δούλοις τοῦ θεοῦ, ἀλλὰ μονάζοντες ἀπολλύουσι τὰς ἑαυτῶν ψυχάς.
And those with scabs, these are they who have denied and have not turned to their Lord, but have become barren and deserted; by not cleaving to the servants of God, but keeping alone, they are destroying their own souls.
“Those who were scabby are those who denied their Lord and did not turn back to him. They became barren and desolate. They do not stay close to God’s servants but keep to themselves, and so they are destroying their own souls.
ὡς γὰρ ἄμπελος ἐν φραγμῷ τινι καταλειφθεῖσα ἀμελείας τυγχάνουσα καταφθείρεται καὶ ὑπὸ τῶν βοτανῶν ἐρημοῦται καὶ τῷ χρόνῳ ἀγρία γίνεται, καὶ οὐκέτι εὔχρηστός ἐστι τῷ δεσπότῃ ἑαυτῆς, οὕτω καὶ οἱ τοιοῦτοι ἄνθρωποι ἑαυτοὺς ἀπεγνώκασι καὶ γίνονται ἄχρηστοι τῷ κυρίῳ ἑαυτῶν ἀγριωθέντες.
For just as a vine left alone within a fence and neglected is spoilt and is wasted by weeds, and in time becomes wild and is no longer useful to its master, so also such men as these have renounced themselves and have become wild and valueless to their Lord.
“A vine left in a fenced place and neglected is ruined and overrun by weeds, and in time it grows wild and is no longer any use to its master. In the same way such people have given up on themselves and become wild and useless to their Lord.
τούτοις οὖν μετάνοια γίνεται, ἐὰν μὴ ἐκ καρδίας εὑρεθῶσιν ἠρνημένοι: ἐὰν δὲ ἐκ καρδίας εὑρεθῇ ἠρνημένος τις, οὐκ οἶδα, εἰ δύναται ζῆσαι.
To these then there is repentance, if they be not found to have denied from their hearts. But if one be found to have denied from his heart I do not know whether he can live.
“For these there is repentance, if they are not found to have denied him from the heart. But if someone is found to have denied him from the heart, I do not know whether he can live.
καὶ τοῦτο οὐκ εἰς ταύτας τὰς ἡμέρας λέγω, ἵνα τις ἀρνησάμενος μετάνοιαν λάβῃ: ἀδύνατον γάρ ἐστι σωθῆναι τὸν μέλλοντα νῦν ἀρνεῖσθαι τὸν κύριον ἑαυτοῦ: ἀλλ’ ἐκείνοις τοῖς πάλαι ἠρνημένοις δοκεῖ κεῖσθαι μετάνοια. εἴ τις οὖν μέλλει μετανοεῖν, ταχινὸς γενέσθω πρὶν τὸν πύργον ἀποτελεσθῆναι: εἰ δὲ μή, ὑπὸ τῶν γυναικῶν καταφθαρήσεται εἰς θάνατον.
And I do not speak this for these days, in order that one may deny and receive repentance, for it is impossible for him to be saved who shall now deny his Lord. But there seems to be repentance waiting for those who have denied in time past. If then any be about to repent, let him make haste before the tower be finished, otherwise he will be destroyed by the women unto death.
“I do not say this for the present days, as if someone could deny him now and then receive repentance. It is impossible for anyone who denies his Lord from now on to be saved. But repentance seems to be available for those who denied him in the past. So if anyone is going to repent, let him hurry before the tower is finished. Otherwise the women will destroy him completely, to the point of death.
Translator’s note. “The women” are the women dressed in black from earlier in the parable, who stand for vices such as Unbelief, Self-indulgence, Disobedience and Deceit (Similitude 9.15.3).
καὶ οἱ κολοβοί, οὗτοι δόλιοί εἰσι καὶ κατάλαλοι: καὶ τὰ θηρία, ἃ εἶδες εἰς τὸ ὄρος, οὗτοί εἰσιν. ὥσπερ γὰρ τὰ θηρία διαφθείρει τῷ ἑαυτῶν ἰῷ τὸν ἄνθρωπον καὶ ἀπολλύει, οὕτω καὶ τῶν τοιούτων ἀνθρώπων τὰ ῥήματα διαφθείρει τὸν ἄνθρωπον καὶ ἀπολλύει.
And the stunted ones, these are deceitful and evil-speaking men, and the wild beasts which you saw on the mountains are these. For just as the wild beasts destroy man by their poison and kill him, so also the words of such men destroy man and kill him.
“The chipped ones are deceitful and slanderous people, and they are the wild animals you saw on the mountain. Just as wild animals destroy and kill a person with their venom, so the words of such people destroy and kill a person.
οὗτοι οὖν κολοβοί εἰσιν ἀπὸ τῆς πίστεως αὐτῶν διὰ τὴν πρᾶξιν, ἣν ἔχουσιν ἐν ἑαυτοῖς: τινὲς δὲ μετενόησαν καὶ ἐσώθησαν. καὶ οἱ λοιποὶ οἱ τοιοῦτοι ὄντες δύνανται σωθῆναι, ἐὰν μετανοήσωσιν: ἐὰν δὲ μὴ μετανοήσωσιν, ἀπὸ τῶν γυναικῶν ἐκείνων, ὧν τὴν δύναμιν ἔχουσιν, ἀποθανοῦνται.
These then are stunted in their faith through their conduct which they have in themselves, but some repented and were saved. And the rest who are such can be saved if they repent; but if they repent not they will be put to death by those women whose quality they have.
“These are chipped away from their faith because of the way they behave within themselves. But some repented and were saved. The rest who are like this can be saved too, if they repent. But if they do not repent, they will be put to death by those women whose power they have.”
Translator’s note. “Those women” are probably the twelve women dressed in black from earlier in this parable (9.9.5; 9.15.3). They stand for vices, among them Deceit and Slander. People who take on their character share their “power,” and that power leads to death.
Chapter 27
Ἐκ δὲ τοῦ ὄρους τοῦ δεκάτου, οὗ ἦσαν δένδρα σκεπάζοντα πρόβατά τινα, οἱ πιστεύσαντες τοιοῦτοί εἰσιν:
The tenth mountainAnd from the tenth mountain, where were trees sheltering some sheep, are such believers as these:
“Believers from the tenth mountain, where there were trees sheltering some sheep, are like this:
ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως: οἱ δὲ ἐπίσκοποι πάντοτε τοὺς ὑστερημένους καὶ τὰς χήρας τῇ διακονίᾳ ἑαυτῶν ἀδιαλείπτως ἐσκέπασαν καὶ ἁγνῶς ἀνεστράφησαν πάντοτε.
Bishops and hospitable men who at all times received the servants of God into their houses gladly and without hypocrisy; and the bishops ever ceaselessly sheltered the destitute and the widows by their ministration, and ever behaved with holiness.
“bishops and hospitable people who always gladly welcomed God’s servants into their homes without hypocrisy. The bishops always sheltered those in need and the widows by their service without ceasing, and always lived in purity.
Translator’s note. “Bishops” here translates episkopoi, “overseers.” In Hermas’s Rome the leadership seems to have been shared by a group (see Vision 2.4.3, where he speaks of “the presbyters who lead the church”). The duties stressed here are hospitality and care for the poor.
οὗτοι οὖν πάντες σκεπασθήσονται ὑπὸ τοῦ κυρίου διαπαντός. οἱ οὖν ταῦτα ἐργασάμενοι ἔνδοξοί εἰσι παρὰ τῷ θεῷ καὶ ἤδη ὁ τόπος αὐτῶν μετὰ τῶν ἀγγέλων ἐστίν, ἐὰν ἐπιμείνωσιν ἕως τέλους λειτουργοῦντες τῷ κυρίῳ.
These then shall all be always sheltered by the Lord. They then who have done these things are glorious with God, and their place is already with the angels, if they continue serving the Lord unto the end.
“All of these will be sheltered by the Lord forever. Those who have done these things are glorious before God, and their place is already with the angels, if they continue serving the Lord to the end.”
Chapter 28
Ἐκ δὲ τοῦ ὄρους τοῦ ἑνδεκάτου, οὗ ἦσαν δένδρα καρπῶν πλήρη, ἄλλοις καὶ ἄλλοις καρποῖς κεκοσμημένα, οἱ πιστεύσαντες τοιοῦτοί εἰσιν.
The eleventh mountainAnd from the eleventh mountain, where were trees full of fruit, each adorned with different fruit, are such believers as these:
“Believers from the eleventh mountain, where there were trees full of fruit, each decorated with different fruits, are like this:
οἱ παθόντες ὑπὲρ τοῦ ὀνόματος τοῦ υἱοῦ τοῦ θεοῦ, οἳ καὶ προθύμως ἔπαθον ἐξ ὅλης τῆς καρδίας: καὶ παρέδωκαν τὰς ψυχὰς αὐτῶν.
they who have suffered for the name of the Son of God, who also suffered readily with all their heart and gave up their lives.
“those who suffered for the name of the Son of God, who suffered willingly with their whole heart and gave up their lives.”
Διατί οὖν, φημί, κύριε, πάντα μὲν τὰ δένδρα καρποὺς ἔχει, τινὲς δὲ ἐξ αὐτῶν καρποὶ εὐειδέστεροί εἰσιν; Ἄκουε, φησίν: ὅσοι ποτὲ ἔπαθον διὰ τὸ ὄνομα, ἔνδοξοί εἰσι παρὰ τῷ θεῷ, καὶ πάντων αἱ ἁμαρτίαι ἀφῃρέθησαν, ὅτι ἔπαθον διὰ τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ. διατί δὲ οἱ καρποὶ αὐτῶν ποικίλοι εἰσίν, τινὲς δὲ ὑπερέχοντες, ἄκουε.
Why then, Sir, said I, have all the trees fruit, but the fruit of some of them is more beautiful? Listen, said he, as many as ever suffered for the name are glorious before God, and the sins of all these have been taken away because they suffered for the name of the Son of God. But listen why their fruits are different and some better than others.
“Sir,” I said, “why do all the trees have fruit, but the fruit of some is more beautiful?” “Listen,” he said. “All who have ever suffered for the name are glorious before God, and the sins of all of them were taken away, because they suffered for the name of the Son of God. Now listen to why their fruits differ and some are better than others.
Translator’s note. Hermas says that suffering for Christ’s name took away the martyrs’ sins (see also 26.28.5–6). The New Testament teaches that sins are cleansed by Christ’s blood and sacrifice (1 John 1:7; Hebrews 9:14; Revelation 1:5). It also speaks of suffering for Christ as a gift and a mark of belonging to him (Philippians 1:29; 1 Peter 4:14–16). The idea that martyrdom cleanses sin was later developed by writers such as Tertullian, who called martyrdom a “second baptism” (On Baptism 16).
ὅσοι, φησίν, ἐπ’ ἐξουσίαν ἀχθέντες ἐξητάσθησαν καὶ οὐκ ἠρνήσαντο, ἀλλ’ ἔπαθον προθύμως, οὗτοι μᾶλλον ἐνδοξότεροί εἰσι παρὰ τῷ κυρίῳ: τούτων ὁ καρπός ἐστιν ὁ ὑπερέχων: ὅσοι δὲ δειλοὶ καὶ ἐν δισταγμῷ ἐγένοντο καὶ ἐλογίσαντω ἐν ταῖς καρδίαις αὐτῶν, πότερον ἀρνήσονται ἢ ὁμολογήσουσι, καὶ ἔπαθον, τούτων οἱ καρποὶ ἐλάττους εἰσίν, ὅτι ἀνέβη ἐπὶ τὴν καρδίαν αὐτῶν ἡ βουλὴ αὕτη: πονηρὰ γὰρ ἡ βουλὴ αὕτη, ἵνα δοῦλος κύριον ἴδιον ἀρνήσηται.
As many, said he, as were brought under authority and were questioned and did not deny, but suffered readily, these are especially glorious before the Lord; the fruit of these is excellent. But as many as were fearful, were in doubt, and considered in their hearts whether they should deny or confess, and suffered, the fruits of these are inferior because this thought entered into their hearts, for this is an evil thought, that a servant should deny his own Lord.
“Those who were brought before authorities, questioned, and did not deny, but suffered willingly, are more glorious before the Lord. Their fruit is the finest. But those who were fearful and hesitated, who debated in their hearts whether to deny or to confess, and then suffered, have smaller fruits, because that thought came into their hearts. It is an evil thought that a slave would deny his own master.
Translator’s note. The Greek word kyrios means both “master” (of a slave) and “Lord.” Hermas is playing on this: denying one’s master is a picture of denying the Lord.
βλέπετε οὖν ὑμεῖς οἱ ταῦτα βουλευόμενοι, μήποτε ἡ βουλὴ αὕτη διαμείνῃ ἐν ταῖς καρδίαις ὑμῶν καὶ ἀποθάνητε τῷ θεῷ. ὑμεῖς δὲ οἱ πάσχοντες ἕνεκεν τοῦ ὀνόματος δοξάζειν ὀφείλετε τὸν θεόν, ὅτι ἀξίους ὑμᾶς ἡγήσατο ὁ θεός, ἵνα τοῦτο τὸ ὄνομα βαστάζητε καὶ πᾶσαι ὑμῶν αἱ ἁμαρτίαι ἰαθῶσιν.
See to it, then, you who have these thoughts, lest this thought remain in your hearts and you die to God. But you who are suffering for the name, ought to glorify God, that God deemed you worthy to bear this name and that all your sins should be healed.
“So you who are thinking such thoughts, be careful that this thought does not remain in your hearts, or you will die to God. But you who suffer for the name ought to glorify God, because God has thought you worthy to carry this name and have all your sins healed.
Scripture: 1 Peter 4:15-16
οὐκοῦν μακαρίζετε ἑαυτούς: ἀλλὰ δοκεῖτε ἔργον μέγα πεποιηκέναι, ἐάν τις ὑμῶν διὰ τὸν θεὸν πάθῃ. ζωὴν ὑμῖν ὁ κύριος χαρίζεται, καὶ οὐ νοεῖτε: αἱ γὰρ ἁμαρτίαι ὑμῶν κατεβάρησαν, καὶ εἰ μὴ πεπόνθατε ἕνεκεν τοῦ ὀνόματος κυρίου, διὰ τὰς ἁμαρτίας ὑμῶν τεθνήκειτε ἂν τῷ θεῷ.
So then count yourselves blessed; but think that you have done a great deed, if any of you suffer for God’s sake. The Lord is giving you life, and you do not consider it; for your sins have weighed you down, and except you had suffered for the name of the Lord you would have died to God because of your sins.
“Count yourselves blessed. Yet you think you have done something great if any of you suffers for God. The Lord is giving you life, and you do not realize it. Your sins weighed you down, and if you had not suffered for the name of the Lord, you would have died to God because of your sins.
Translator’s note. The Greek verb for “you think” can also be read as a command, “think that you have done something great,” and some translators take it that way. The translation above takes it as a rebuke, which fits the following sentences: suffering is the Lord’s gift of life to them, not their own great achievement.
ταῦτα ὑμῖν λέγω τοῖς διστάζουσι περὶ ἀρνήσεως ἢ ὁμολογήσεως: ὁμολογεῖτε, ὅτι κύριον ἔχετε, μήποτε ἀρνούμενοι παραδοθήσησθε εἰς δεσμωτήριον.
I say this to you who are hesitating as to denial or confession. Confess that you have a Lord, lest you deny him and be delivered into prison.
“I am saying this to you who hesitate over denying or confessing. Confess that you have a Lord, so that you are not handed over to prison for denying him.
Translator’s note. Denying Christ was the way to be released by a Roman court. So the “prison” threatened here is probably God’s punishment, as the next verse suggests.
εἰ τὰ ἔθνη τοὺς δούλους αὐτῶν κολάζουσιν, ἐάν τις ἀρνήσηται τὸν κύριον ἑαυτοῦ, τί δοκεῖτε ποιήσει ὁ κύριος ὑμῖν, ὃς ἔχει πάντων τὴν ἐξουσίαν; ἄρατε τὰς βουλὰς ταύτας ἀπὸ τῶν καρδιῶν ὑμῶν, ἵνα διαπαντὸς ζήσητε τῷ θεῷ.
If the heathen punish their servants, if one deny his lord, what think you will the Lord, who has power over all, do to you? Put away these thoughts from your heart that you may live for ever to God.
“If the Gentiles punish their slaves when one denies his master, what do you think the Lord, who has authority over everything, will do to you? Take these thoughts out of your hearts, so that you may live to God forever.”
Chapter 29
Ἐκ δὲ τοῦ ὄρους τοῦ δωδεκάτου τοῦ λευκοῦ οἱ πιστεύσαντες τοιοῦτοί εἰσιν: ὡς νήπια βρέφη εἰσίν, οἷς οὐδεμία κακια ἀναβαίνει ἐπὶ τὴν καρδίαν οὐδὲ ἔγνωσαν, τί ἐστι πονηρία, ἀλλὰ πάντοτε ἐν νηπιότητι διέμειναν.
The twelfth mountainAnd from the twelfth mountain, the white one, are such believers as these: They are as innocent babes, and no evil enters into their heart, nor have they known what wickedness is, but have ever remained in innocence.
“Believers from the twelfth mountain, the white one, are like this: they are like little babies, in whose hearts no evil arises and who have never known what wickedness is, but have always stayed in innocence.
οἱ τοιοῦτοι οὖν ἀδιστάκτως κατοικήσουσιν ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὅτι ἐν οὐδενὶ πράγματι ἐμίαναν τὰς ἐντολὰς τοῦ θεοῦ, ἀλλὰ μετὰ νηπιότητος διέμειναν πάσας τὰς ἡμέρας τῆς ζωῆς αὐτῶν ἐν τῇ αὐτῇ φρονήσει.
Such then shall live without doubt in the kingdom of God, because by no act did they defile the commandments of God, but remained in innocence all the days of their lives in the same mind.
“Such people will live in the kingdom of God without doubt, because in nothing did they defile the commandments of God, but stayed in innocence with the same mind all the days of their lives.
Translator’s note. Compare Matthew 18:3 and 19:14, where Jesus says that the kingdom belongs to those who are like children.
ὅσοι οὖν διαμενεῖτε, φησί, καὶ ἔσεσθε ὡς τὰ βρέφη, κακίαν μὴ ἔχοντες, πάντων τῶν προειρημένων ἐνδοξότεροι ἔσεσθε: πάντα γὰρ τὰ βρέφη ἔνδοξά ἐστι παρὰ τῷ θεῷ καὶ πρῶτα παῤ αὐτῷ. μακάριοι οὖν ὑμεῖς, ὅσοι ἂν ἄρητε ἀφ̓ ἑαυτῶν τὴν πονηρίαν, ἐνδύσησθε δὲ τὴν ἀκακίαν: πρῶτοι πάντων ζήσεσθε τῷ θεῷ.
All of you, then, as many as shall continue, said he, and shall be as babes, with no wickedness, shall be more glorious than all those who have been mentioned before, for all babes are glorious before God, and are in the first place by him. Blessed then are you who put away evil from yourselves, and put on guiltlessness, for you shall be the first of all to live to God.
“All of you, then, who stay like this and are like babies with no wickedness will be more glorious than all those mentioned before. All babies are glorious before God and come first with him. Blessed are you who remove evil from yourselves and put on innocence: you will be the first of all to live to God.”
μετὰ τὸ συντελέσαι αὐτὸν τὰς παραβολὰς τῶν ὀρέων λέγω αὐτῷ: Κύριε, νῦν μοι δήλωσον περὶ τῶν λίθων τῶν ἠρμένων ἐκ τοῦ πεδίου καὶ εἰς τὴν οἰκοδομὴν τεθειμένων ἀντὶ τῶν λίθων τῶν ἠρμένων ἐκ τοῦ πύργου, καὶ τῶν στρογγύλων τῶν τεθέντων εἰς τὴν οἰκοδομήν, καὶ τῶν ἔτι στρογγύλων ὄντων.
The stones taken out of the plainBut after he had finished the parable of the mountains I said to him: Sir, now explain to me about the stones which were taken out of the plain, and put into the building instead of the stones which were taken away from the tower, and the round stones which were put into the building, and those which are still round.
After he had finished explaining the parables of the mountains, I said to him, “Sir, now explain to me about the stones that were taken from the plain and put into the building in place of the stones taken from the tower, and about the round stones that were put into the building, and those that are still round.”
Chapter 30
Ἄκουε, φησί, καὶ περὶ τούτων πάντων. οἱ λίθοι οἱ τοῦ πεδίου ἠρμένοι καὶ τεθειμένοι εἰς τὴν οἰκοδομὴν τοῦ πύργου ἀντὶ τῶν ἀποβεβλημένων, αἱ ῥίζαι εἰσὶ τοῦ ὄρους τοῦ λευκοῦ.
Listen also, he said, concerning all these. The stones that are taken from the plain and put into the building of the tower instead of those which are rejected, are the roots of the white mountain.
“Listen,” he said, “to all of this too. The stones taken from the plain and put into the building of the tower in place of the rejected ones are the roots of the white mountain.
ἐπεὶ οὖν οἱ πιστεύσαντες, ἐκ τοῦ ὄρους τοῦ λευκοῦ πάντες ἄκακοι εὑρέθησαν, ἐκέλευσεν ὁ κύριος τοῦ πύργου τούτους ἐκ τῶν ῥιζῶν τοῦ ὄρους τούτου βληθῆναι εἰς τὴν οἰκοδομὴν τοῦ πύργου: ἔγνω γάρ, ὅτι, ἐὰν ἀπέλθωσιν εἰς τὴν οἰκοδομὴν τοῦ πύργου οἱ λίθοι οὗτοι, διαμενοῦσι λαμπροὶ καὶ οὐδεὶς αὐτῶν μελανήσει.
Since then all the believers from the white mountain were found guiltless, the lord of the tower commanded these to be brought from the roots of this mountain for the building of the tower. For he knew that if these stones go into the building of the tower they will remain bright and none of them will become black.
“Since all believers from the white mountain were found to be innocent, the lord of the tower ordered these to be taken from the roots of this mountain and put into the building of the tower. He knew that if these stones went into the building of the tower, they would stay bright and none of them would turn black.
[Greek lost here; only the Latin survives] πιστεύσαντες καὶ οἱ μέλλοντες πιστεύειν: ἐκ τοῦ αὐτοῦ γὰρ γένους εἰσίν. μακάριον τὸ γένος τοῦτο, ὅτι ἄκακόν ἐστιν.
But if he had added them from the other mountains he would have been obliged to visit the tower again, and to purge it, for all these have been found white, both past and future believers, for they are of the same race. Blessed is this race, because it is innocent.
“If he had added stones from other mountains, he would have needed to visit the tower again and cleanse it. But all of these, both those who have believed and those who will believe, were found white, for they are of the same kind. Blessed is this kind, because it is innocent.
Translator’s note. Near this point the main Greek manuscript of the Shepherd breaks off. For the rest of the book the text is known mainly from ancient Latin translations, with only a few Greek fragments, such as 31.5–6 below. This version follows the Latin where the Greek is lacking, and the Greek where it survives.
ἄκουε νῦν καὶ περὶ τῶν λίθων τῶν στρογγύλων καὶ λαμπρῶν. καὶ αὐτοὶ πάντες ἐκ τοῦ ὄρους τοῦ λευκοῦ εἰσίν. [Greek lost here; only the Latin survives]
Listen now concerning the round and bright stones. They also are all from this white mountain. Listen then why they have been found round. Their riches have hidden them a little from the truth and darkened them, but they have never departed from God, nor has any evil word proceeded from their mouth, but all equity and virtue of truth.
“Now listen about the round, bright stones. They also are all from the white mountain. Listen to why they were found round. Their riches have hidden them a little from the truth and darkened them, but they never left God, and no evil word came from their mouths, but only fairness and the virtue of truth.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
When therefore the Lord saw their minds, that they are able to favour the truth and to remain good, he commanded their wealth to be cut down, yet not to be wholly taken away from them, that they may be able to do some good with that which was left them, and they shall live to God because they are of a good kind. Therefore they were cut down a little, and placed in the building of this tower.
“When the Lord saw their mind, that they could favor the truth and stay good, he ordered their wealth to be trimmed back, but not removed entirely, so that they could do some good with what was left to them. And they will live to God, because they are of a good kind. That is why they were trimmed a little and put into the building of this tower.
Chapter 31
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
The round stonesBut the others which still remained round and were not fitted into the building, because they had not yet received the seal, were put back in their place, for they were found very round.
“The others, which still remained round and were not fitted into that building because they had not yet received the seal, were put back in their place, since they were found to be very round.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
But this world and the vanities of their riches must be cut away from them, and then they will be meet for the kingdom of God. For they needs must enter into the kingdom of God’; for the Lord blessed this innocent kind. Therefore not one of this kind shall perish, for though one of them be tempted by the most wicked devil, and do some wrong, he will quickly return to his Lord.
“This world and the empty things of their riches must be cut away from them, and then they will be fit for the kingdom of God. They must enter the kingdom of God, for the Lord has blessed this innocent kind. So not one of this kind will perish. Even if one of them is tempted by the most wicked devil and does something wrong, he will quickly return to his Lord.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
I, the angel of repentance, judge you all happy who are innocent as babes, for your part is good and honourable with God.
“I, the angel of repentance, call you all happy who are innocent like infants, for your portion is good and honored with God.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
But I say to you all, as many as have received the seal, keep simplicity and bear no malice, and do not remain in your guilt, or in remembrance of the bitterness of offences. Be of one spirit and put away these evil schisms, and take them away from yourselves that the lord of the sheep may rejoice over them.
“But I say to all of you who have received this seal: keep simplicity, do not hold grudges, and do not stay in your wickedness or in the bitter memory of offenses. Be of one spirit. Heal these evil divisions and remove them from among you, so that the lord of the sheep may rejoice over them.
χαρήσεται δέ, ἐὰν πάντα ὑγιῆ εὑρεθῇ, καὶ μὴ διαπεπτωκότα ἐξ αὐτῶν. ἐὰν δὲ εὑρεθῇ τινα ἐξ αὐτῶν διαπεπτωκότα, οὐαὶ τοῖς ποιμέσιν ἔσται.
But he will rejoice if all be found whole; but if he find some of them fallen away, it will be woe to the shepherds.
“He will rejoice if all of them are found healthy and none of them has fallen away. But if some of them are found to have fallen away, it will be woe to the shepherds.
ἐὰν δὲ καὶ αὐτοὶ οἱ ποιμένες εὑρεθῶσι διαπεπτωκότες, τί ἐροῦσι τῷ δεσπότῃ τοῦ ποιμνίου; ὅτι ἀπὸ τῶν προβάτων διέπεσαν; οὐ πιστευθήσονται: ἄπιστον γὰρ πρᾶγμά ἐστι ποιμένα ὑπὸ προβάτων παθεῖν τι: μᾶλλον δὲ κολασθήσονται διὰ τὸ ψεῦδος αὐτῶν. [Greek lost here; only the Latin survives]
But if the shepherds themselves be found fallen away, what shall they answer to the Master of the flock? That they have fallen away because of the sheep? They will not be believed, for it is incredible that a shepherd should be harmed by the sheep, and they will rather be punished for their lie. And I am the shepherd, and am very exceedingly bound to give account for you.
“And if the shepherds themselves are found to have fallen away, what will they say to the master of the flock? That they fell away because of the sheep? They will not be believed, for it is unbelievable that a shepherd should be harmed by the sheep. Instead they will be punished for their lie. I too am a shepherd, and I must most surely give an account for you.
Translator’s note. The idea of a shepherd who must “give an account” for those in his care recalls Hebrews 13:17.
Chapter 32
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Therefore, amend yourselves while the tower is still being built.
“Therefore, set yourselves right while the tower is still being built.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
The final exhortation of the shepherdThe Lord dwells among men who love peace, for of a truth peace is dear to him, but he is far away from the contentious and those who are destroyed by malice. Give back then to him your spirit whole as you received it.
“The Lord lives among people who love peace, for peace is dear to him. But he stays far from the quarrelsome and from those who have been ruined by malice. So give him back your spirit whole, just as you received it.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
For if you give to the dyer a new garment whole, and wish to receive it back from him whole, but the dyer gives it you back torn, will you accept it? Will you not at once grow hot and pursue him with abuse, saying I gave you a whole garment, why have you torn it and given it me back useless? And because of the tear which you have made in it it cannot be used. Will you not say all these things to the dyer about the rent which he has made in your garment?
“Suppose you gave a launderer a new, whole garment and wanted it back whole, and the launderer gave it back to you torn. Would you accept it? Wouldn’t you immediately lose your temper and chase him with abuse, saying, ‘I gave you a whole garment. Why did you tear it and give it back to me useless? Because of the tear you made in it, it can’t be used.’ Wouldn’t you say all this to the launderer about the tear he made in your garment?
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
If then you are grieved with your garment, and complain that you did not receive it back whole, what do you think the Lord will do to you, who gave you the spirit whole, and you have returned it altogether useless, so that it can be of no use to its Lord, for its use began to be useless when it had been corrupted by you. Will not therefore the Lord of that spirit punish you with death, because of this deed of yours?
“If you are upset about your garment and complain that you did not get it back whole, what do you think the Lord will do to you? He gave you the spirit whole, and you have returned it completely useless, so that it can be of no use to its master, because it has been spoiled by you. Won’t the Lord of that spirit punish you with death for what you have done?”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Certainly, said I, He will punish all those whom he finds keeping the memory of offences. Do not then, said he, trample on his mercy, but rather honour him that he is so patient to your offences and is not as you are. Repent therefore with the repentance that avails you.
“Certainly,” I said, “he will punish all those he finds holding on to the memory of wrongs.” “Do not trample on his mercy,” he said, “but honor him instead, because he is so patient with your offenses and is not like you. Repent, then, with the repentance that is useful for you.
Chapter 33
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
All these things which have been written above I, the shepherd, the angel of repentance, have declared and spoken to the servants of God. If then you shall believe and shall listen to my words and shall walk in them, and shall correct your ways, you shall be able to live. But if you shall remain in malice and in the memory of offences, none of such kind shall live to God. All these things that I must tell have been told to you.
“All these things written above, I, the shepherd, the angel of repentance, have shown and spoken to God’s servants. If you believe and listen to my words, walk in them, and correct your ways, you will be able to live. But if you stay in malice and in the memory of offenses, none of that kind will live to God. Everything I had to say has been said to you.”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
The shepherd himself said to me, Have you asked me about everything? And I said: Yes, Sir, Why then did you not ask me about the marks of the stones which were placed in the building, why we filled up the marks? And I said: I forgot. Sir.
The shepherd said to me, “Have you asked me about everything?” I said, “Yes, sir.” “Then why did you not ask me about the marks of the stones set in the building, why we filled in the marks?” I said, “I forgot, sir.”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Listen now, said he, about them. These are those who heard my commandments, and repented with all their hearts. And when the Lord saw that their repentance was good and pure, and that they could remain in it, he commanded their former sins to be blotted out. For these marks were their sins, and they were made level that they should not appear.
“Listen now,” he said, “about them. These are the ones who have heard my commandments and repented with their whole heart. When the Lord saw that their repentance was good and pure, and that they could remain in it, he ordered their earlier sins to be erased. Those marks were their sins, and they were smoothed over so that they would not show.”
Similitude 10
Chapter 1
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
The final vision of the AngelAfter I had written this book the angel who had handed me over to the shepherd came to the house in which I was, and sat on the couch, and the shepherd stood on his right hand. Then he called me and said to me:
After I had written this book, the angel who had handed me over to the shepherd came to the house where I was and sat down on the couch, and the shepherd stood at his right. Then he called me and said to me:
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
I have handed you over, said he, and your house to this shepherd, that you may be protected by him. Yes, Sir, said I. If then, said he, you wish to be protected from all vexation and all cruelty, and to have success in every good work and word, and every virtue of righteousness, walk in his commandments, which he gave you, and you will be able to overcome all wickedness.
“I have handed you and your house over to this shepherd, so that you can be protected by him.” “Yes, sir,” I said. “So if you want to be protected from all trouble and all cruelty,” he said, “and to have success in every good work and word and in every virtue of righteousness, walk in his commandments, which I have given you, and you will be able to rule over all wickedness.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
For, if you keep his commandments, all the lusts and delight of this world will be subject to you, but success in every good undertaking will follow you. Take his perfection and moderation upon you, and say to all that he is in great honour and dignity with the Lord, and that he is set in great power and powerful in his office. To him alone throughout all the world is given the power of repentance. Does he not seem to you to be powerful? But you despise his perfection and the modesty which he has towards you.
“If you keep his commandments, every desire and pleasure of this age will be subject to you, and success in every good undertaking will follow you. Take on his maturity and moderation, and tell everyone that he is held in great honor and dignity by the Lord, and that he is a ruler of great authority and powerful in his office. To him alone, in all the world, has authority over repentance been given. Doesn’t he seem powerful to you? But you people despise his maturity and the modesty he shows toward you.”
Chapter 2
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
I said to him: Ask him himself, Sir, whether since he has been in my house I have done anything against his command, to offend against him?
I said to him, “Sir, ask the shepherd himself whether, since he has been in my house, I have done anything out of line that might have offended him.”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
I know myself, said he, that you have done nothing and will do nothing against his command, and therefore I am speaking thus with you, that you may persevere; for he has given me a good account of you. But you shall tell these words to others, that they also who have repented, or shall repent, may have the same mind as you, and that he may give a good account to me of them, and I to the Lord.
“I know,” he said, “that you have done nothing out of line, and that you will not do so. That is why I am speaking to you like this, so that you will persevere, for he has given me a good report of you. But you will tell these words to others, so that those who have repented or will repent may think as you do. Then he may give me a good report of them, and I may give one to the Lord.”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
I myself. Sir, said I, show the mighty acts, of the Lord to all men, but I hope that all who have sinned before, if they hear this, will willingly repent, and recover life.
“Sir,” I said, “I make known the mighty acts of the Lord to everyone. I hope that all who have sinned before, if they hear this, will gladly repent and recover life.”
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Remain then, said he, in this ministry and carry it out. But whoever perform his commandments shall have life, and such a one has great honour with the Lord. But whoever do not keep his commands, are flying from their own life and against him, and they do not keep his commandments, but are delivering themselves to death, and each one of them is guilty of his own blood. But you I bid to keep these commandments, and you shall have healing for your sins.
“Stay, then,” he said, “in this ministry and complete it. Whoever carries out his commandments will have life, and this shepherd will have great honor with the Lord. But those who do not keep his commandments are running away from their own life and setting themselves against him. They do not follow his commandments but hand themselves over to death, and each of them becomes guilty of his own blood. But I tell you to keep these commandments, and you will have a cure for your sins.”
Translator’s note. The Latin says literally “and this one will have great honor with the Lord.” Elsewhere in this passage “this one” refers to the shepherd, but it could also mean the person who keeps the commandments.
Chapter 3
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Hermas and the maidensBut I sent these maidens to you to dwell with you, for I saw that they were courteous to you. You have them therefore to help you, in order to keep his commandments the better, for it is not possible that these commandments be kept without these maidens. I see moreover that they are with you willingly; but I will enjoin on them not to depart at all from your house.
“I sent these young women to you to live with you, because I saw they were friendly to you. So you have them as helpers, to be better able to keep his commandments. These commandments cannot be kept without these young women. I also see that they are with you willingly. But I will order them not to leave your house at all.
Translator’s note. These young women are the twelve virgins of the ninth Parable, who are explained there as holy spirits, powers of the Son of God, and are named as virtues such as Faith, Self-control, and Love (Parable 9.13–15).
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Only do you make your house pure, for in a pure house they will willingly dwell, for they are pure and chaste and industrious and all have favour with the Lord. If then they find your house pure they will remain with you. But if ever so little corruption come to it they will at once depart from your home, for these maidens love no sort of impurity.
“Only make your house clean. They will gladly live in a clean house, for they are pure, chaste, and hard-working, and all of them are in favor with the Lord. So if they find your house pure, they will stay with you. But if even a little uncleanness comes into it, they will leave your house at once, for these young women love no uncleanness of any kind.”
[Greek lost here; only the Latin survives] καὶ ὥσπερ οὗτος, ᾧ παρέδωκάς με, οὐ μέμφεταί με, οὐδὲ αὗται μέμψονταί με.
I said to him: I hope, Sir, that I shall please them so that they may ever willingly dwell in my house. And just as lie, to whom you handed me over, finds no fault m me, so they also shall find no fault in me.
I said to him, “I hope, sir, that I will please them, so that they will gladly live in my house always. And just as the one to whom you handed me over finds no fault with me, they will find no fault with me either.”
λέγει τῷ ποιμένι: Οἶδα, ὅτι ὁ δοῦλος τοῦ θεοῦ θέλει ζῆν καὶ τηρήσει τὰς ἐντολὰς ταύτας καὶ τὰς παρθένους ἐν καθαρότητι καταστήσει.
He said to the shepherd: I know that the servant of God wishes to live, and will keep these commandments, and will provide for the maidens in purity.
The angel said to the shepherd, “I know that the servant of God wants to live, that he will keep these commandments, and that he will give the young women a pure place to live.”
ταῦτα εἰπὼν τῷ ποιμένι πάλιν παρέδωκέν με καὶ τὰς παρθένους καλέσας... λέγει αὐταῖς: [Greek lost here; only the Latin survives]
When he had said this he handed me over again to the shepherd, and called the maidens and said to them: Since I see that you willingly dwell in his house I commend him and his house to you, that you depart not at all from his house. But they heard these words willingly.
After saying this to the shepherd, he handed me over to him again. He called the young women and said to them, “Since I see that you gladly live in this man’s house, I commend him and his house to you, so that you never leave his house.” They were glad to hear these words.
Chapter 4
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Then he said to me: Behave manfully in this ministry, show to every man the mighty acts of the Lord, and you shall have favour in this ministry. Whoever therefore shall walk in these commandments shall live, and shall be happy in his life; but whoever shall neglect them shall not live, and shall be unhappy in his life.
Then he said to me, “Carry out this ministry with courage. Make known to everyone the mighty acts of the Lord, and you will have favor in this ministry. So whoever walks in these commandments will live and be happy in his life. But whoever neglects them will not live and will be unhappy in his life.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Say to all men who are able to do right, that they cease not; the exercise of good deeds is profitable to them. But I say that every man ought to be taken out from distress, for he who is destitute and suffers distress in his daily life is in great anguish and necessity.
“Tell everyone who is able to do right not to stop. Doing good works is useful to them. I say that every person ought to be rescued from distress, for the one who is in need and suffers hardship in daily life is in great torment and necessity.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Whoever therefore rescues the soul of such a man from necessity gains great joy for himself. For he who is vexed by such distress is tortured with such anguish as he suffers who is in chains. For many bring death on themselves by reason of such calamities when they cannot bear them. Whoever therefore knows the distress of such a man, and does not rescue him, incurs great sin and becomes guilty of his blood.
“Whoever rescues the soul of such a person from need gains great joy for himself. The person troubled by such distress is tortured with the same torment as someone in chains. Many people bring death on themselves because of calamities like these, when they cannot bear them. So whoever knows the distress of such a person and does not rescue him commits a great sin and becomes guilty of his blood.
Translator’s note. Compare James 2:15-16 and 1 John 3:17-18 on the sin of seeing a brother in need and doing nothing. The phrase “guilty of his blood” recalls the language of Ezekiel 3:18 and 33:6, where the watchman who fails to warn is held responsible for the blood of those who die.
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Therefore do good deeds, all you who have learnt of the Lord, lest the building of the tower be finished while you delay to do them. For the work of the building has been broken off for your sake. Unless therefore you hasten to do right the tower will be finished and you will be shut out.
“So do good works, all of you who have received from the Lord, so that the building of the tower is not finished while you are slow to do them. The work of building has been paused for your sake. Unless you hurry to do right, the tower will be finished and you will be shut out.”
Translator’s note. In Hermas the tower stands for the church (see Vision 3 and Parable 9).
The Greek of this passage is lost. Only an ancient Latin translation survives (the digital edition prints it in garbled form, so it is not shown here).
Now after he had spoken this he rose from the couch, and took the shepherd and the maidens and departed, but said to me that he would send back the shepherd and the maidens to my house.
After he had spoken to me, he got up from the couch, took the shepherd and the young women, and left. But he told me that he would send the shepherd and the young women back to my house.
Sources. Greek text: Kirsopp Lake’s edition (Loeb Classical Library, 1913), digitized by the Perseus Project and the First Thousand Years of Greek project (CC BY-SA 4.0). English (Lake): Kirsopp Lake’s 1913 translation, from the Perseus Digital Library. Modern English: prepared for SermonIndex with AI, working from the Greek with Lake’s English as a cross-check, and released under CC BY-SA 4.0. Where our wording departs from Lake’s, a translator’s note says so.
⚑ Greek flags mark places where the digital Greek looks like a typing or scanning error. Scripture lines list the Bible passages in Lake’s apparatus and link to the BSB. They are read from the printed apparatus by machine, and a reference is shown only when the verse’s wording matches the passage, so some real parallels are left out. Psalm numbers are converted from the Greek numbering and link to the chapter. Please report any error.