Shepherd of Hermas — Visions
This edition brings the current native manuscript’s translation and textual/reception notes together by reference. Its source checks and reception claims are inherited from that manuscript; this website update is not a new linguistic or manuscript collation. No Hebrew counterpart or five-class comparison ratings have been invented.
Source-language labels follow the recovery source register: Greek, identified editorial reconstructions, and the Latin continuation with surviving Greek passages. Updated English and notes come from the current native manuscript.
Source guide and review record
Shepherd of Hermas
Saints Translation · Liturgical reading edition · V1
Source and editorial notes
Complete reading text: five Visions, twelve Mandates, and ten Similitudes. Numbering follows Kirsopp Lake’s edition. Translation is based on its Greek text, its explicitly identified editorial reconstructions from ancient versions, and its Latin continuation where continuous Greek is lost. Surviving Greek quotations and papyrus passages in the continuation are retained. Textual explanations are kept separately from the reading text. This is the user-selected seventy-book liturgical collection; inclusion here does not assert the canon of any particular church.
Source edition: Kirsopp Lake, The Apostolic Fathers, volume II (London: William Heinemann; New York: G. P. Putnam’s Sons, 1917).
Lake edition · digitized print scan
First1KGreek · Tufts/Perseus edition transcription
All seven hundred twenty-seven numbered sections are translated: five Visions, twelve Mandates, and ten Similitudes. Greek was read from the edition transcription. Selected printed passages were checked, and the Greek/Latin continuation from Similitude 9.30.3 onward was read from printed pages 290–304; a small obscured phrase at 10.3.1 was recovered from the encoded Latin transcription. This does not claim a new manuscript collation.
The V1 draft awaits specialist review. Source restrictions and promises concerning repentance, difficult theological expressions, violent or distressing descriptions, and numerical differences are retained as features of the ancient text.
Vision 1.1.1 — The reading Rhoda follows Lake’s printed Greek; his apparatus records witnesses that give only an unnamed woman.
Vision 1.1.3 — Cumae follows the geographical interpretation discussed by Lake. The printed spelling can also be understood as villages; the precise destination is not certain.
Vision 1.1.7 — The startling comparison to a goddess translates Lake’s printed Greek directly. His apparatus records other readings; this is Hermas’s speech, not an editorial identification of Rhoda as divine.
Vision 1.1.9 — The printed future verb is rendered repent. In this context it can also convey later regret; the translation does not silently remove the statement about hopeless people.
Vision 1.3.4 — The words whom I love follow Lake’s printed text. Lake identifies this wording as textually corrupt and does not consider its restoration certain.
Vision 2.1.4 — The Greek says that Hermas could not find or distinguish the syllables. The text does not itself specify whether difficulty lay in script, word division, or understanding.
Vision 2.2.3 — The wife’s description as a future sister is retained without inserting a particular interpretation of their future marital relationship.
Vision 2.2.5 — The restrictive statement about the appointed day is retained as the text gives it; no later doctrinal reconciliation has been inserted into the reading text.
Vision 2.3.4 — The command deny again is retained in its pointed conditional setting, commonly read as a rebuke rather than advice to apostatize. The citation names Eldad and Modat; it is not silently replaced with a passage from Numbers.
Vision 3.1.2 — The verb refers to processing grain into groats; grind grain gives the activity without specifying an unexpressed tool.
Vision 3.5.4 — Lake’s printed Greek says that wickedness was found in them. His apparatus records witnesses with the opposite reading, that it was not found. The reading text follows the printed affirmative.
Vision 3.6.2 — The shorter printed Greek ends at not remaining in the truth. Lake records a longer form about not associating with the saints and thus being useless; that additional clause is not inserted.
Vision 3.6.7 — The final clause literally concerns Hermas himself using some of the same stones. Its relationship to the allegory is not expanded into an explanatory substitute.
Vision 3.7.6 — The difficult causal wording about removal from torments because of evil deeds follows Lake’s printed text. His apparatus records an alternative introducing remembrance of those deeds; Lake considers the transmitted wording problematic. The following unspecified it in rise into their heart is also retained without silently supplying repentance as a textual word.
Vision 3.8.5 — The order of the virtues in this list differs from their parentage order in 3.8.7. Both orders are retained.
Vision 3.10.7 — The idiom rendered immediately can also suggest ready recourse. It is not expanded into a prohibition on all further prayer.
Vision 3.13.3 — The four-element description is the ancient text’s cosmological explanation and is preserved as such.
Vision 4.1.6 — Fiery locusts follows the printed Greek, without replacing the image with sparks. The head is compared to an earthenware vessel.
Vision 4.2.4 — Thegri is the name given in the Greek for the angel over beasts. No identification with a differently named biblical angel is added.
Vision 4.3.4 — The printed pronouns are plural, amid these things and by them. Their contextual reference is left broad rather than changing the first to the singular world.
Vision 4.3.7 — Cloud follows Lake’s printed text. His apparatus records noise as an alternative reading.
Vision 5.1.1 — The fifth division is headed Revelation in Lake’s printed Greek, verified on page 68. His apparatus records Vision and headings connecting it with the Shepherd’s commandments. This edition retains the conventional label Vision 5.
Mandate 1.1.1 — God is one translates εἷς ἐστὶν ὁ θεός. The statement about creation from nonexistence and God containing all things is retained without importing later technical formulations.
Mandate 2.1.7 — Innocence follows Lake’s ἀκακία; his note describes the principal Greek manuscript here as nearly illegible and records the editorial alternative “heart.”
Mandate 3.1.1 — The spirit in the flesh is retained as the text presents it; the reading text does not resolve its relation to later doctrinal terminology.
Mandate 3.1.2 — The TEI has the duplicate ἀποστερηταὶ στερηταὶ. The linked Lake scan, printed page 74, was visually checked and has a single ἀποστερηταί divided across lines. The reading text follows the print, “defrauders.”
Mandate 3.1.5 — The difficult claim that former false statements may become trustworthy is retained. This is not silently rewritten as a statement that only future speech becomes trustworthy.
Mandate 4.1.8 — The text expressly says one repentance and applies the practice to both spouses. “Not repeatedly” renders μὴ ἐπὶ πολύ in this context; the translation does not replace the passage with a later ecclesiastical policy.
Mandate 4.1.9 — The expression “does things like the nations” preserves τὰ ὁμοιώματα ποιῇ τοῖς ἔθνεσιν; the text’s broader application of adultery is not restricted to a bodily act.
Mandate 4.3.3 — The distinction between repentance and forgiveness, and between those previously called and newly believing, follows the text. It is not harmonized away.
Mandate 4.3.6 — “Sins readily” renders the idiom ὑπὸ χεῖρα ἁμαρτάνῃ. Lake prints “and repents,” supported in his note by the versions, against the principal Greek witness’s “does not repent.”
Mandate 4.4.1 — “Falls asleep” retains the idiom for death. The surviving spouse is supplied for English clarity in the remarriage question.
Mandate 5.1.5 — Lake’s note explicitly says this Greek paragraph is reconstructed by editors from the Latin and Ethiopic versions and an Antiochus citation. He regards the surviving Greek wording as corrupt and possibly indicative of a shorter text. The reading text translates Lake’s reconstruction; it is not presented as uninterrupted manuscript Greek.
Mandate 5.2.1 — “My servants” and “my power” follow Lake’s printed μου. His note records “of the Lord” or “of God” in versions. The angel’s first-person language is therefore retained without silently identifying the speaker as God.
Mandate 6.2.3 — Lake’s note records that the passage from “immediately he speaks” through the renewed “rise into your heart” is absent from the principal Greek witness but supplied with variations from versions and patristic citations. The reading text includes Lake’s restored passage.
Mandate 6.2.6 — Both the TEI and the visually checked printed page 98 have ἀσύμποφα, an apparent misprint for ἀσύμφορα. The reading text renders the contextually required “unprofitable”; this normalization is editorial.
Mandate 8.1.6 — The dialogue follows Lake’s printed φημί, “I say”; his note records “he says” as a variant.
Mandate 8.1.10 — Both the TEI and the visually checked printed page 106 have φυχῇ, understood here as a misprint for ψυχῇ, “soul.” “Place yourself below” renders the comparative ἐνδεέστερον contextually.
Mandate 9.1.1 — Both the TEI and the visually checked printed page 106 have μὲν where the prohibition requires μή. The reading text gives the contextual prohibition; this normalization is editorial.
Mandate 9.1.9 — “Daughter” follows Lake’s printed θυγάτηρ; his note records “sister” in the principal Greek witness.
Mandate 10.1.2 — The text both condemns sorrow and says that it can save, a distinction explained in 10.2.3–4 through repentance. This tension is preserved.
Mandate 10.2.5 — “Petition God” follows Lake’s printed text; his note records “against you” as an alternative reading.
Mandate 11.1.9 — “Angel of the prophetic spirit” follows Lake’s printed reading. His note records an alternate Greek form, “of the prophet,” and differing wording in the versions.
Mandate 11.1.18 — “Water pump” renders σίφων, a device for directing a jet of water.
Mandate 12.2.5 — Lake’s “when you have conquered and” is an editorial supplement absent from the principal Greek witness. His note says the exact wording is uncertain, although the versions imply a phrase before “been crowned.”
Mandate 12.3.3 — Lake reports indications that some recensions begin the Similitudes at the following paragraph. This edition retains his printed placement within Mandate Twelve through 12.6.5.
Mandate 12.4.1 — Lake records an intrusive additional passage in the principal Greek witness after this paragraph. The reading text follows his printed main text, not that excluded addition.
Mandate 12.5.3 — “Partly empty” gives the contextual force of ἀπόκενα: wine remains in these jars and can sour. Completely empty jars would erase the comparison.
Similitude 1.1.8 — The purchase of afflicted souls is the parable's metaphor for directing resources toward their relief, not an instruction to enslave people.
Similitude 2.1.5 — “Further” translates Lake's conjectural ἄλλην; the apparatus records a different manuscript reading.
Similitude 2.1.8 — “Prayers” follows Lake's conjectural εὐχάς; the apparatus records “souls” in A and L2.
Similitude 5.1.1 — “Station” preserves the borrowed term στατίων, explained as fasting in the next section.
Similitude 5.2.2 — Lake suspects a missing phrase about going abroad. The base follows his printed Greek without importing the longer versional wording.
Similitude 5.3.3 — The printed Greek begins “I will show you His commandments.” Lake records a longer Latin/versional reading about keeping the commandments and being enrolled among those who keep them; it is not silently substituted here.
Similitude 5.5.2 — Lake records the Latin addition “the son is the Holy Spirit.” It is absent from the printed Greek base and is not inserted into the reading text.
Similitude 5.6.1 — Lake records a Latin expansion concerning the Son's lordship and authority received from the Father; the reading text follows the printed Greek.
Similitude 5.6.3 — Lake also attaches the Latin lordship expansion here. No duplicate expansion is inserted.
Similitude 5.6.5 — The relation of preexistent Spirit, flesh, Son, and inheritance is preserved in the source's own terms without harmonizing it to later doctrinal formulas.
Similitude 5.6.7 — Lake states that part of this Greek passage, from “of its service” through the following “reward,” is reconstructed from Latin because A omits it.
Similitude 5.7.2 — The repeated “flesh” follows Lake's text; his apparatus notes that other editors substitute “spirit” in the final condition.
Similitude 5.7.3 — Lake records an additional versional assurance of healing if present purity is maintained; the reading text retains the printed Greek sequence continuing into the next section.
Similitude 6.2.4 — Lake supplies a substantial stretch spanning the end of 6.2.3 and beginning of 6.2.4 from other witnesses where A omits it.
Similitude 6.3.6 — The repentance and recognition passage is absent from A but attested in the witnesses named in Lake's apparatus.
Similitude 6.4.2 — Lake identifies the opening sentence as Greek reconstructed from Latin, absent from A.
Similitude 6.4.3 — The electronic transcription duplicates φησίν. Direct inspection of printed page180 shows one occurrence; the translation follows the print.
Similitude 6.4.4 — The stated hour/day/year equivalences are retained as printed, without mathematical correction or a supplied chronology.
Similitude 7.1.4 — The distinction between repentance and immediate forgiveness is the source's explicit assertion and has not been softened or expanded.
Similitude 8.1.10 — Lake's apparatus records this category as absent from A and L1.
Similitude 8.1.17 — Lake identifies this section as retranslated from Latin and Ethiopic, absent from A.
Similitude 8.3.6 — Lake identifies the first explanatory sentence as retranslated from Latin and Ethiopic.
Similitude 8.3.7 — The contrast between affliction and suffering is retained; in context, the latter distinguishes those who suffered for the law in the preceding crowned group.
Similitude 8.4.4 — The electronic transcription corrupts the ending of “stand.” Direct inspection of printed page198 confirms σταθῆναι, “to stand.”
Similitude 8.5.4 — Lake identifies this entire section as retranslated from Latin and Ethiopic, absent from A.
Similitude 8.6.3 — “Receiving a seal from you” follows the printed wording and is not changed into a generalized assurance.
Similitude 8.10.4 — Printed page214 confirms “are also afraid.” Lake suspects lost text and records substantially different versional readings about suffering; none is silently substituted.
Similitude 8.11.3 — Lake identifies the closing warning as retranslated from Latin and Ethiopic, absent from A.
Similitude 8.11.4 — Lake identifies most of this section, beginning “and you will live to God,” as retranslated from Latin and Ethiopic, absent from A.
Similitude 9.1.1 — The identification of the Spirit with the Son is retained as this passage states it; no later doctrinal formula has been substituted.
Similitude 9.1.4 — The literal comparison describes the mountain as breast-shaped.
Similitude 9.3.3 — Lake supplies the negative “not” editorially, referring to 9.5.3; his apparatus records its absence from A, E, and L. The reading text follows his printed text.
Similitude 9.4.2 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.4.3 — The printed Greek gives twenty here and at 9.5.4 but twenty-five at 9.15.4. This numerical difference is retained; Lake records versional differences. Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.5.6 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.6.2 — Lake marks this passage as reconstructed in Greek from the versions; it is not presented as directly surviving Greek. Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.6.6 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.7.3 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.9.4 — The inclusive “all” follows Lake’s Greek; his note calls the manuscript reading difficult and records a differing Latin expression.
Similitude 9.9.5 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.11.3 — The contrast is between a brother and a husband or man; the surrounding scene is retained in full.
Similitude 9.12.2 — The Son’s priority and role as the Father’s counselor follow the source wording without an added theological explanation.
Similitude 9.12.4 — “His holy name” follows the printed Greek; Lake records versions specifying the Son.
Similitude 9.13.2 — The plural holy spirits and the powers of the Son are retained as distinct wording within the allegory.
Similitude 9.13.4 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.15.1 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.15.2 — Personified virtue names are translated directly. “Patience” renders makrothymia; it also carries the sense of long-suffering.
Similitude 9.15.4 — The twenty-five stones here are not harmonized to the twenty stones at 9.4.3 and 9.5.4.
Similitude 9.16.3 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.16.4 — The seal is explicitly identified with water in the base text. The narration about the dead and the apostles is preserved without importing a later sacramental system.
Similitude 9.19.1 — The denial of repentance for this group is retained alongside the different provisions for other groups later in the text.
Similitude 9.20.2 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.20.4 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.21.4 — Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.22.4 — The isolated alpha following the paragraph in the TEI is excluded as a non-sentence artifact. Lake’s edition explicitly identifies wording in this section as Greek reconstructed from ancient versions. That editorial reconstruction is followed and is not claimed as directly surviving Greek.
Similitude 9.25.2 — The Greek parodos can denote passage or approach; “passage with the angels” is retained provisionally rather than silently replacing it with a permanent dwelling.
Similitude 9.26.2 — Diakonoi is rendered “deacons” in this ministerial context; the term itself means servants or ministers.
Similitude 9.27.2 — Episkopoi is rendered “bishops”; it literally denotes overseers and does not by itself establish a later institutional form.
Similitude 9.28.6 — The opening is read with negative force in this rebuke, following Lake’s presentation; the unaccented distinction between an inferential and negative reading can affect the clause.
Similitude 9.30.3 — From 9.30.3 onward the continuous Greek manuscript used by Lake ends. This section combines Latin L1 with the surviving Greek printed by Lake from the Amherst papyrus. The Latin was read directly from the print scan, not treated as Greek because of the TEI glyph encoding.
Similitude 9.30.4 — This section combines Greek from the Amherst papyrus with Latin L1 in Lake’s print; the language boundary is preserved in the source record.
Similitude 9.31.4 — The Latin syntax around “one spirit” is difficult. The reading conveys unity of spirit provisionally; the instruction to mend and remove divisions remains explicit.
Similitude 9.31.5 — Lake prints Greek preserved as a quotation in Antiochus here and into 9.31.6.
Similitude 9.31.6 — This section begins with the Greek quotation in Antiochus and ends in Latin L1, as printed by Lake.
Similitude 9.32.3 — The source is Latin L1. Lake notes an abbreviated Greek parallel in Antiochus but does not adopt it as his running text. A fuller cleans or finishes cloth.
Similitude 10.1.2 — The Latin printed source says “which I gave you” (quae dedi tibi); this first-person wording is retained rather than assimilated to an English rendering with “he.”
Similitude 10.2.4 — The printed Latin phrase et illum adversus is grammatically difficult. The reading preserves its direction (“and against him”) provisionally; Lake reports an emendation meaning “they turn away from him.” The demonstrative hic earlier in the paragraph is rendered “he,” without forcing its uncertain referent.
Similitude 10.3.1 — Most of this Latin was checked on printed p.300; a small obscured area near the bottom of that scan was recovered from the edition’s TEI transcription, whose Latin is mechanically encoded in Greek glyphs.
Similitude 10.3.3 — This section begins in Latin and continues in surviving Greek from Oxyrhynchus Papyrus 404 as printed by Lake.
Similitude 10.3.4 — This section follows the surviving Greek from Oxyrhynchus Papyrus 404 as printed by Lake.
Similitude 10.3.5 — The ellipsis marks the gap shown in Lake’s printed Greek, not an omitted translation passage. The opening Greek is from Oxyrhynchus Papyrus 404; the speech and conclusion continue in Latin L1.
Similitude 10.4.3 — The ancient exhortation to rescue people in hardship, including its reference to self-inflicted death, is retained without adding present-day medical advice.
Section-by-section textual and reception review
Reviewed:
Governing reference:
All 727 numbered sections were compared with the declared Lake text and the existing English reading. These notes supplement the source and editorial notes above. They preserve the collection’s numbering and the continuous reading text, apart from the clarified adjective attachment in Mandate 10.3.2 and the contextual capitalization of Church in Similitude 8.6.4. This review does not certify a new manuscript collation or replace specialist publication review.
Textual observations draw on Lake’s Greek edition transcription, its declared reconstructions, and the Latin L1 continuation with surviving Greek passages. Selected print checks include the entire continuation on pages 290–304. At Similitude 10.3.1, a small obscured part of page 300 remains dependent on the encoded Latin transcription. Modern glyph errors in that transcription are not ancient Greek readings.
Reception entries identify actual discussion or quotation in the primary works listed below. A passage-level interpretation is distinguished from a quotation of one numbered section. The accessible English presentations were checked; their translators’ choices are not substituted for Hermas’s source text. Biblical parallels within Hermas are not automatically later reception of Hermas.
“No section-specific reception verified in the sources checked” reports the limit of this review, not the absence of all historical reception. No connection to C. S. Lewis or John Bunyan is asserted without a verified passage. R-codes point to the precise work, scope, and source link in the reception register.
Reception register
R01 · Irenaeus, Against Heresies IV.20.2 — Mandate 1.1.1. Irenaeus cites this confession as Scripture in defending one Creator who contains everything. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R02 · Clement of Alexandria, Stromata II.1 — Vision 3.3.4. Clement uses the limited-revelation promise when discussing inquiry into truth. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R03 · Clement of Alexandria, Stromata II.12 — Vision 3.8.3, Vision 3.8.4, Vision 3.8.5. Clement quotes Faith and the related virtues, treating them as daughters of Faith. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R04 · Clement of Alexandria, Stromata II.12 — Mandate 7.1.1, Mandate 7.1.2, Mandate 7.1.3. Clement distinguishes fear of the Lord from avoidance of the devil’s works. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R05 · Clement of Alexandria, Stromata II.12 — Mandate 4.2.2. Clement cites repentance as understanding and distinguishes it from forgiveness. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R06 · Clement of Alexandria, Stromata II.13 — Mandate 4.3.2, Mandate 4.3.4, Mandate 4.3.5, Mandate 4.3.6. Clement develops the post-calling repentance concession while opposing repeated deliberate sin. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R07 · Clement of Alexandria, Stromata II.9 — Similitude 9.16.5, Similitude 9.16.6, Similitude 9.16.7. Clement quotes apostolic preaching, sealing, and ascent of the earlier righteous dead. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R08 · Clement of Alexandria, Stromata VI.6 — Similitude 9.16.6. Clement quotes the contrasting descents and ascents to support preaching in Hades to receptive Gentiles as well as Jews. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R09 · Clement of Alexandria, Stromata VI.15 — Vision 2.1.3, Vision 2.1.4. Clement interprets letter-by-letter copying as rudimentary faith and reading by syllables as deeper scriptural understanding; this is his allegorical application. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R10 · Tertullian, On Modesty 10 — Mandate 4.1.8, Mandate 4.1.10. Tertullian attacks the Shepherd’s allowance for adulterers’ repentance. This is polemical reception of the teaching, not a quotation of each numbered section; his claim of universal canonical rejection remains his assertion. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R11 · Tertullian, On Prayer 16 — Vision 5.1.1. Tertullian cites Hermas sitting after prayer but rejects making that narrative action a compulsory prayer custom. Source limitation: English primary-work presentation; no fresh collation of the author’s original-language witnesses.
R12 · Origen, De Principiis II.1.5 — Mandate 1.1.1. Origen explicitly cites the first commandment in arguing that God created matter rather than receiving it as uncreated. Source limitation: English presentation of the work’s Latin transmission; no fresh collation of Rufinus or Greek fragments.
R13 · Origen, De Principiis III.2.4 — Mandate 6.2.1, Mandate 6.2.3, Mandate 6.2.4, Mandate 6.2.9. Origen invokes the Shepherd’s two angels and their contrasting suggestions, then maintains human freedom to resist. This summarizes the passage rather than quoting every mapped section. Source limitation: English presentation of the work’s Latin transmission; no fresh collation of Rufinus or Greek fragments.