INDEX OF TEXTS (9)

1644.  For ... them. Since God knows the thoughts of all hearts and the weakness of men, and the manifold wickedness of the devil which he practises in plotting against the servants of God, and in malignant designs against them.—Vat.

1645.  In ... life. These words occur only in Pal.

1646.  With ... live. With difficulty will he live to God.—Vat. and Pal.

1647.  It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten.

1648.  But ... himself. But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.—Vat. He will serve the Lord in great gladness, having abundance of all things within himself.—Pal.

1649.  For ... anger, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil’s house of entertainment.

1650.  Patience is polluted. The mind is distressed.—Vat.; om. in Pal.

1651.  I ... heart. I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.—Vat.

1652.  Are justified. Are received into the number of the just by the most holy angel (or messenger).—Pal.

1653.  Hear ... away. “Hear now,” said he, “how great is the wickedness of anger, and how injurious, and in what way it overthrows the servants of God. For they who are full of faith receive no harm from it, for the power of God is with them; for it is the doubters and those destitute [of faith] that it overturns.”—Vat.

1654.  You ... Lord. You will be found by God in the company of purity and chastity.—Vat.

1655.  And put ... them. That you may live to God, and they who keep these commandments will live to God.—Vat.

1656.  Forthwith ... heart, omitted in Lips.

1657.  Transactions. I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth.

1658.  Trust ... deed. Trust the angel of righteousness, because his instruction is good.—Vat.

1659.  Faithful. Most happy.—Vat.

1660.  But to bid farewell. The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.—Vat.

1661.  Eccles. xii. 13.

1662.  Why ... they only who fear the Lord, om. in Vat.

1663.  God. Lord.—Vat.

1664.  For ... sin, om. in Lips.

1665.  From them ... all who act thus will love to God, om. in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God.

1666.  With difficulty be saved. Will with difficulty live to God.—Vat.

1667.  Lord. God.—Vat.

1668.  The Vat. has here a considerable number of sentences, found in the Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same.

1669.  And ... business. This part is omitted in the Leipsic Codex, and is supplied from the Latin and Æthiopic translations.

1670.  This ... repented, omitted in Vat.

1671.  God. The Lord.—Vat., Æth.

1672.  God. The Lord.—Vat.

1673.  Grief. Injustice.—Vat.

1674.  ἐξομολογούμενος one would expect here to mean “giving thanks,” a meaning which it has in the New Testament; but as ἐξομολογοῦμαι means to “confess” throughout the Pastor of Hermas, it is likely that it means “confessing” here also.

1675.  Is ... God. He who sits in the chair is a terrestrial spirit.—Vat. And then follows the dislocation of sentences noticed above.

1676.  The spirit of all men is earthly, etc. This passage, down to “it is not possible that the prophet of God should do this,” is found in the Vat. and other MSS. of the common translation, with the exception of the Lambeth, in Commandment Twelfth.

1677.  Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.—Vat.

1678.  Earth. After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty.

1679.  For ... God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.—Vat.

1680.  God. The Lord.—Vat.

1681.  Go ... wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.—Vat.

1682.  Chapters third, fourth, and part of fifth, are omitted in the Palatine.

1683.  God. The Lord.—Vat.

1684.  If ... kept, omitted in Vat.

1685.  Isa. xxix. 13; Matt. xv. 8.

1686.  John xii. 40; 2 Cor. iii. 14.

1687.  Empty. Half full.—Vat.

1688.  Trust God. Believe ye, then, who on account of your sins have forgotten God.—Vat.

1689.  Practise ... days, omitted in Vat.

1690.  Matt. x. 28; Luke xii. 5.

1691.  Rule over ... commandments. But we shall conquer him completely, if we can keep these commandments.—Vat.

1692.  This sentence may be also rendered thus, giving ἕνεκεν the meaning of “as regards,” “respecting”—a usual enough signification: “What then do you intend to do, as you have a law in your own city regarding your lands and the rest of your possessions?” The Vatican punctuates the passage so that it runs as follows: “What then will you do, who have a law in your own city? Will you, on account of your land, or any other of your preparations, be able to deny your law?” The Vatican also omits several clauses that are in the Greek, down to “for if thou shalt deny, and shalt desire to return,” etc.

1693.  See ... law, omitted in Lips.

1694.  The Vatican has: “Acquit widows, and do justice to orphans.”

1695.  The Vatican renders, “Do not covet, therefore, the riches of the heathen.”

1696.  The Vatican, rendering παραχαράσσετε, adulterare, proceeds as if the reference were to adultery. “Neither touch another man’s wife, nor lust after her, but desire your own work, and you will be saved.”

1697.  The Vatican reads: “Unless this vine be attached to the elm, and rest upon it, it cannot bear much fruit. For, lying upon the ground, it produces bad fruit, because it is not suspended upon the elm.”

1698.  The Vatican here makes Hermas interrupt the Shepherd, and ask, “How greater than the vine?”

1699.  The translation of the text is based on the Palatine. Lips. reads: “When the rich man fills out upon the poor.” Hilgenfeld amends this: “When the rich man recovers breath upon the poor.” Neither gives sense. The Æthiopic has: “But if the rich man lean on the poor;” and the Greek of Hilgenfeld might mean: “When the rich man recovers his breath by leaning on the poor.” The Vatican is quite different: “When, therefore, the rich man helps the poor in those things which he needs, the poor man prays to the Lord for the rich man, and God bestows all blessings upon the rich man, because the poor man is rich in prayer, and his prayer has great merit with God. Then the rich man accordingly assists the poor man’s things, because he feels that he is fully heard (exaudiri) by the Lord; and the more willingly and unhesitatingly does he give him every help, and takes care that he wants for nothing. The poor man gives thanks to God for the rich man, because they do their duty in respect to the Lord (a Domino).”

1700.  The sentence in brackets is not in Lips. It is taken from Pal.

1701.  The Vatican renders this thus: “Why do they resemble those that are, as it were, withered?”

1702.  Summer. Throne.—Lips.

1703.  The Vatican has, “And all the merry and joyful shall be restored in that age.”

1704.  The Vatican adds, “for his successors.”

1705.  i.e. attach the vines to stakes.

1706.  The Vatican adds, “Having called together his friends.”

1707.  Pseudo-Athanasius gives this paragraph as follows: “First of all be on your guard to fast from every evil word and evil report, and purify your heart from every defilement and revenge, and base covetousness. And on the day on which you fast, be content with bread, and herbs, and water, giving thanks to God. And having calculated the amount of the cost of the meal which you intended to have eaten on that day, give it to a widow, or an orphan, or to some one in want, so that, having clearly filled his own soul, he shall pray to the Lord on your behalf. If you therefore perform your fasting as I enjoined you, your sacrifice will be acceptable before the Lord, and inscribed in the heavens in the day of the requital of the good things that have been prepared for the righteous.”

1708.  Literally, “self-willed” (αὐθάδης).

1709.  This clause occurs only in the Vatican. It does not occur in Lips., Pal., or in the Æth.

1710.  The sentence in brackets is omitted in Lips. and Æth., occurs in Vat. and Pal.

1711.  This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all. The Vatican (Lat.) has, “Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him.” The Pal. reads: “For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him.” The Æth. reads: “The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell.”

1712.  The Vatican renders this sentence: “This body, therefore, into which the Holy Spirit was led, was subject to that Spirit, walking rightly, modestly, and chastely, and did not at all defile that Spirit. Since, then, that body had always obeyed the Holy Spirit, and had laboured rightly and chastely with it, and had not at any time given way, that wearied body passed its time as a slave; but having strongly approved itself along with the Holy Spirit, it was received unto God.” The Palatine is similar. The Æth. reads: “That body served well in righteousness and purity, nor did it ever defile that Spirit, and it became His partner, since that body pleased God.”

1713.  πορεία. Vatican, potens cursus.

1714.  The passages within brackets are omitted by Lips. and Æth.

1715.  Omitted in Lips. Æth. has simply, “But be on your guard now.”

1716.  The Vatican has a sentence before this: “For if you sin not afterwards, you will greatly fall away from your former [transgressions].”

1717.  Found only in Pseudo-Athanasius. It occurs in none of the translations.

1718.  καταφθοράν, translated in Pal. and Vat. by defectio, apostasy, as departure from goodness and truth. The Æthiopic has “ruin.”

1719.  Of ... deceit, omitted in Lips. Our translation is made from the Vat.

1720.  Pseudo-Athanasius has, “of such men the life is death.”

1721.  Pseudo-Athanasius has, “Corruption, therefore, has a hope of resurrection up to a certain point.”

1722.  βιωτικαί. The Vatican and Pal. render this, “the various punishments and tortures which men suffer daily in their lives.” Pseudo-Athanasius has: “For when they revolt from God, thinking to be in rest and in wealth, then they are punished, some meeting with losses,” etc.

1723.  Pseudo-Athanasius has: “And they cannot bear for the rest of their days to turn and serve the Lord with a pure heart. But if they repent and become sober again, then they understand that they were not prosperous on account of their evil deeds; and so they glorify the Lord, because He is a just Judge, and because they suffered justly, and were punished (ἐπαιδεύθησαν) according to their deeds.”

1724.  The Vatican inserts the following sentence before this: “And when they begin to repent of their sins, then the works in which they have wickedly exercised themselves arise in their hearts; and then they give honour to God, saying that He is a just Judge, and that they have deservedly suffered everything according to their deeds.” So does Pal. The Æthiopic becomes very condensed in this portion.

1725.  τρόπον. The Vat. and Pal. have, “for the same time” (per idem tempus).

1726.  Omitted in Lips.

1727.  Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.

1728.  ποτὲ.

1729.  The Vat. and Pal. have protenus, “immediately.”

1730.  The Lips. has lost here a few words, which are supplied from the Latin translations.

1731.  The Vatican has: “But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affliction is coming upon those who are able to bear it.”