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Tiresias: The Ancient Mediterranean Religions Source Database



6373
Hermas, Mandates, 5.2.5
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Hebrew Bible, Proverbs, 8.32 (9th cent. BCE - 3rd cent. BCE)

8.32. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ׃ 8.32. Now therefore, ye children, hearken unto me; For happy are they that keep my ways."
2. Septuagint, Ecclesiasticus (Siracides), 4.11, 15.2, 24.2, 24.8-24.9 (2nd cent. BCE - 2nd cent. BCE)

4.11. Wisdom exalts her sons and gives help to those who seek her. 15.2. She will come to meet him like a mother,and like the wife of his youth she will welcome him. 15.2. He has not commanded any one to be ungodly,and he has not given any one permission to sin. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
3. Septuagint, Wisdom of Solomon, 7.12, 7.21-7.26, 8.3, 8.7, 9.4, 9.10 (2nd cent. BCE - 1st cent. BCE)

7.12. I rejoiced in them all, because wisdom leads them;but I did not know that she was their mother. 7.21. I learned both what is secret and what is manifest 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible 7.23. beneficent, humane, steadfast, sure, free from anxiety,all-powerful, overseeing all,and penetrating through all spirits that are intelligent and pure and most subtle. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.3. She glorifies her noble birth by living with God,and the Lord of all loves her. 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee.
4. New Testament, 1 Corinthians, 3.16, 6.17 (1st cent. CE - 1st cent. CE)

3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 6.17. But he who is joined to the Lord isone spirit.
5. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE)

6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
6. New Testament, 2 Corinthians, 1.22, 3.17, 5.5, 12.9, 13.5 (1st cent. CE - 1st cent. CE)

7. New Testament, Colossians, 1.27 (1st cent. CE - 1st cent. CE)

1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
8. New Testament, Ephesians, 1.14 (1st cent. CE - 1st cent. CE)

1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory.
9. New Testament, Galatians, 2.20 (1st cent. CE - 1st cent. CE)

2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
10. New Testament, Romans, 7.14-7.23, 8.9-8.10, 8.23 (1st cent. CE - 1st cent. CE)

7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
11. New Testament, Luke, 7.35 (1st cent. CE - 1st cent. CE)

7.35. Wisdom is justified by all her children.
12. Hermas, Mandates, 3.1, 5.1.2-5.1.3, 5.2.6-5.2.7, 6.2.1, 6.2.3, 6.2.5, 10.1.2, 10.1.6, 10.2.5-10.2.6, 10.3.2, 11.5, 11.8-11.9 (2nd cent. CE - 2nd cent. CE)

13. Hermas, Similitudes, 5.6.5, 5.7.2, 9.1.1, 9.13.2, 9.13.5, 9.13.7, 9.17.4-9.17.5, 9.18.3-9.18.4 (2nd cent. CE - 2nd cent. CE)

14. Hermas, Visions, 2.4.1, 3.2.4, 3.9.2-3.9.10 (2nd cent. CE - 2nd cent. CE)

15. Justin, Dialogue With Trypho, 127 (2nd cent. CE - 2nd cent. CE)

127. These passages of Scripture do not apply to the Father, but to the Word Justin: These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, 'God went up from Abraham,' Genesis 18:22 or, 'The Lord spoke to Moses,' Exodus 6:29 and 'The Lord came down to behold the tower which the sons of men had built,' Genesis 11:5 or when 'God shut Noah into the ark,' Genesis 7:16 you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: 'And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven.' Genesis 19:24 and again, when it is thus said by David: 'Lift up your gates, you rulers; and be lifted up, you everlasting gates; and the King of glory shall enter;' and again, when He says: 'The Lord says to my Lord, Sit at My right hand, till I make Your enemies Your footstool.'
16. Theophilus, To Autolycus, 2.3 (2nd cent. CE - 3rd cent. CE)

2.3. And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have grown old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:- For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand. For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets.
17. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

92a. דאי בעי מפקע ליה ושקיל בנסכא וכיון דאיכא שנצין מפיק ליה עד פומיה ושרי ושקיל ושנצין אגידי מגואי דליכא שנצין ואיבעית אימא דאית ליה ומכרכי עילויה,וכן אמר רבא לא שנו אלא בקופה מלאה קישואין ודלועין אבל מלאה חרדל חייב אלמא קסבר אגד כלי לא שמיה אגד אביי אמר אפילו מלאה חרדל פטור אלמא קסבר אגד כלי שמיה אגד קם אביי בשיטתיה דרבא קם רבא בשיטתיה דאביי ורמי דאביי אדאביי ורמי דרבא אדרבא,דאיתמר המוציא פירות לרה"ר אביי אמר ביד חייב בכלי פטור ורבא אמר ביד פטור בכלי חייב,איפוך ביד חייב והתנן פשט בעל הבית את ידו לחוץ ונטל העני מתוכה או שנתן לתוכה והכניס שניהן פטורין התם למעלה מג' הכא למטה מג':, big strongמתני׳ /strong /big המוציא בין בימינו בין בשמאלו בתוך חיקו או על כתיפיו חייב שכן משא בני קהת כלאחר ידו ברגלו בפיו ובמרפקו באזנו ובשערו ובפונדתו ופיה למטה בין פונדתו לחלוקו ובשפת חלוקו במנעלו בסנדלו פטור שלא הוציא כדרך המוציאין:, big strongגמ׳ /strong /big אמר ר"א המוציא משאוי למעלה מעשרה טפחים חייב שכן משא בני קהת ומשא בני קהת מנלן דכתיב (במדבר ג, כו) על המשכן ועל המזבח סביב מקיש מזבח למשכן מה משכן י' אמות אף מזבח י' אמות,ומשכן גופיה מנלן דכתיב (שמות כו, טז) עשר אמות אורך הקרש וכתיב (שמות מ, יט) ויפרוש את האהל על המשכן ואמר רב משה רבינו פרשו מכאן אתה למד גובהן של לויים עשר אמות וגמירי דכל טונא דמידלי במוטות תילתא מלעיל ותרי תילתי מלתחת אישתכח דהוה מידלי טובא,ואיבעית אימא מארון דאמר מר ארון תשעה וכפורת טפח הרי כאן י' וגמירי דכל טונא דמידלי במוטות תילתא מלעיל ותרי תילתי מלרע אישתכח דלמעלה מי' הוה קאי וליגמר ממשה דילמא משה שאני דאמר מר אין השכינה שורה אלא על חכם גבור ועשיר ובעל קומה,אמר רב משום רבי חייא המוציא משאוי בשבת על ראשו חייב חטאת שכן אנשי הוצל עושין כן ואנשי הוצל רובא דעלמא אלא אי איתמר הכי איתמר אמר רב משום רבי חייא אחד מבני הוצל שהוציא משוי על ראשו בשבת חייב שכן בני עירו עושין כן ותיבטל דעתו אצל כל אדם אלא אי איתמר הכי איתמר המוציא משוי על ראשו פטור 92a. bfor if he wishes, he can tearthe seam band takethe money. The Gemara answers: Here, it is referring btolong bmetal strips.As long as the entire purse is not in the public domain, he did not acquire any of the long strips, and he is not liable for theft. The Gemara asks: bAnd sincethe purse bhas lacesto close its opening, to be liable for theft it is sufficient bthat he carry it out sothat bits mouthis in the public domain, as he can buntiethe straps band removethe contents of the purse. bAndsince the blacesremain bbound insidethe private domain, he is not yet liable for violating the prohibition of Shabbat. The Gemara answers: This is referring to a case where the purse bdoes not have laces. And if you wish, sayinstead that it is referring to a case where bit haslaces, bandthe laces are bwound aroundthe purse.,There is a dispute between Abaye and Rava that parallels the dispute between Ḥizkiya and Rabbi Yoḥa. bAnd, so too, Rava said: They only taughtin the mishna that one is exempt bwith regard tocarrying out ba basket full of cucumbers and gourds. However,for carrying out a basket bfull of mustardseeds, bhe is liable. Apparently,Rava bholds: fusionof several objects in a single bvessel is not considered fusion. Abaye said: Evenif the basket is bfull of mustardseeds, bhe is exempt. Apparently,Abaye bholds: Fusionof several objects in a single bvessel is considered fusion.The Gemara comments: bAbayelater bassumed the opinion of Rava,and bRava assumed the opinion of Abaye. And a contradiction is raisedbetween one statement of bAbayeand another statement of bAbaye; and a contradiction is raisedbetween one statement of bRavaand another statement of bRava. /b, bAs it was statedthat they disputed the matter of bone who carries out fruit into the public domain. Abaye said:If he carried them out binhis bhand, he is liableeven if the rest of his body remained in the private domain because fusion of several objects in his hand is not considered fusion. However, if he carried them out bin a vessel,and part of the vessel remained in the private domain, bhe is exempt. And Rava said:If he carried them out binhis bhand, he is exemptbecause the legal status of his hand is determined by the status of the rest of the body. However, if he carried them out bin a vessel, he is liable. /b,These are contrary to their opinions stated above. The Gemara answers: bReversethe opinions, and say that Rava was the one who said: If he carried it out bin his hand, he is liable.The Gemara raises an objection. bDidn’t we learnin the mishna: In a case where bthe homeowner extended his hand into the public domain, andeither bthe poor person tookan object bfromthe homeowner’s hand and placed it in the public domain, bor the poor person placedan object bintothe homeowner’s hand and the homeowner bcarriedthe object bintothe private domain, bboth are exempt.Apparently, one is not liable if he merely moved an object in his hand into the public domain. The Gemara answers: bThere,in the mishna, it is referring to a case where his hand was babove threehandbreadths from the ground. The object in his hand, therefore, does not have the legal status of having been placed on the ground, and he is exempt. bHere,it is referring to a case where his hand was bbelow threehandbreadths off the ground. Anything that is within three handbreadths off the ground has the legal status of having been placed on the ground., strongMISHNA: /strong bOne who carries outan object into the public domain on Shabbat, bwhetherhe carried it out bin his righthand bor in his lefthand, whether he carried it bin his lap or on his shoulders, he is liable.All of these are typical methods of carrying out an object, basthis was the method of bcarryingthe sacred vessels of the Tabernacle employed bby the sons of Kehatin the desert. All labors prohibited on Shabbat are derived from the Tabernacle, including the prohibited labor of carrying out from domain to domain. But one who carries an object out bin anunusual, bbackhandedmanner, or bwith his foot,or bwith his mouth,or bwith his elbow, with his ear,or bwith his hair,or bwith his belt [ ipunda /i] whose openingfaced bdownward,or bbetween his belt and his cloak,or bwith the hem of his cloak,or bwith his shoe,or bwith his sandal, he is exemptbecause bhe did not carryit bout in a mannertypical bof those who carry. /b, strongGEMARA: /strong bRabbi Elazar said: One who carries out a loadfrom the private domain to the public domain, even if he does so at a height babove ten handbreadths,which is beyond the parameters of the public domain, bhe is liable, asthis was the method of bcarryingutilized bby the sons of Kehat.The Gemara asks: bAnd from where do wederive that the method of bcarryingutilized bby the sons of Kehatwas above ten handbreadths? The Gemara answers: bFor it is writtenabout the Levites’ carrying: “And the hangings of the courtyard, and the screen for the courtyard entrance which bsurrounds the Tabernacle, and the altar,and its cords for all of its service” (Numbers 3:26). This verse bjuxtaposesthe baltar to the Tabernacle.It is derived that bjust as the Tabernaclewas bten cubitshigh, bso too,the baltarwas bten cubits high.The verse that indicates otherwise: “And you shall make the altar…and its height should be three cubits” (Exodus 27:1), must be understood differently.,The Gemara asks: bAnd from where do wederive that bthe Tabernacle itselfwas carried above ten handbreadths? The Gemara answers: bAs it is written:“And you shall make the boards for the Tabernacle out of acacia wood standing upright, bthe length of a board shall be ten cubits”(Exodus 26:15–16). bAnd it is writtenwith regard to the construction of the Tabernacle: b“And he spread the tent over the Tabernacle,and he placed the cover for the tent on top of it as God commanded Moses” (Exodus 40:19). bAnd Rav said: Moses, our teacher, spread ithimself. bFrom here youcan bderive that the height of the Levites was ten cubits.If Moses was capable of standing and spreading the cover over the tent by himself, he must have been at least ten cubits tall. Presumably, that was the height of the rest of the Levites as well. bAndthey blearnedthrough tradition that bevery burden that is carried with poles, one-thirdof the burden bis abovethe porter’s height, band two-thirds are belowhis height. bIt is found,then, bthatthe altar bwas very high,as if they carried the altar on poles, the bottom of the altar was at least one-third of ten cubits, twenty handbreadths, off the ground., bAnd if you wish, sayinstead that the Levites were not extraordinarily tall, and this can be derived from bthe Arkof the Covet, bas the Master said:The bArkitself was bninehandbreadths tall as stated in the Torah, band the Ark-coverwas one bhandbreadth, fora total of bten. Andthey blearnedthrough tradition that bevery burden that is carried with poles, one-thirdof the burden bis abovethe porter’s height band two-thirds are belowhis height. bIt is found,then, bthatthe bottom of the Ark bstood tenhandbreadths babovethe ground. The Gemara asks: bAnd let us deriveit bfrom Moses,and why was the first proof insufficient? The Gemara answers: bPerhaps Moseswas bdifferentfrom the other Levites and taller than they were, as bthe Master said: The Divine Presence only rests upona person who is bwise, mighty, wealthy, and tall.Since the Divine Presence rested on Moses, he had to be tall., bRav said in the name of Rabbi Ḥiyya: One who carries out a burden on his head on Shabbat is liableto bring ba sin-offering, as the people of Hotzal do so.They would typically carry burdens on their heads. The Gemara asks: bAnddo bthe people of Hotzalconstitute bthe majority of the world?Even if in one place it is a typical method of carrying a burden, it remains an atypical method of carrying in the rest of the world. bRather, ifthis ruling bwas stated, it was stated as follows. Rav said in the name of Rabbi Ḥiyya:If ba resident of Hotzal carried out a burden on his head on Shabbat he is liable, as the people of his city do so.The Gemara asks again: Even if the inhabitants of his city do this, blet his intention berendered birrelevant bythe opinions of ballother bpeople.If an individual or small group of people conduct themselves in an atypical manner, their conduct is not rendered typical. Typical conduct is determined by the majority of people. bRather, ifthis bwas stated, it was stated as follows. One who carries out a burden on his head is exempt. /b
18. Nag Hammadi, The Gospel of Truth, 22.25 (3rd cent. CE - 3rd cent. CE)

19. Nag Hammadi, The Sophia of Jesus Christ, 96.3 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
actor network Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81, 82
affect theory Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81, 82
assemblage Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81, 82
binary Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
buffered self Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15
church Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82, 181
confession' Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 119
control Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 82
desire Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 81
dipsychos Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
divine fluidity Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
divinity Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 183
double-mindedness Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
emotion Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15, 82
enkrateia Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
epithumia Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
god Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177, 181, 183
hilaros Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
lady Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 181
lupē Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
medical Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15
metanoia Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82
modernity Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15
monotheism Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
moral Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
name Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82, 181
narrative Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81, 177
partibility Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81
pneumatology Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 181, 183
possession Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177, 183
preexistence Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 181
prophecy Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 183
psychology Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15
revelation Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81
self Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15, 39, 81, 82, 177
son Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 82, 177
spatiality Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81
spirit, holy, as a deposit Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 120
spirit, holy, grieving of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 119
spirit, holy, inhabiting the human Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 119, 120
spirit Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15, 39, 177, 181, 183
stoic Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
tower Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 81, 181
vessel Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 15, 39, 177
virgins Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 183
virtue Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 81, 181
vision Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 81, 183
wisdom Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 181