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Mandate 4 Chapter 1
1 Ἐντέλλομαί σοι, φησίν, φυλάσσειν τὴν ἁγνείαν, καὶ μὴ ἀναβαινέτω σου ἐπὶ τὴν καρδίαν περὶ γυναικὸς ἀλλοτρίας ἢ περὶ πορνείας τινος ἢ περὶ τοιούτων τινῶν ὁμοιωμάτων πονηρῶν, τοῦτο γὰρ ποιῶν μεγάλην ἁμαρτίαν ἐργάζῃ.

τῆς δὲ σῆς μνημονεύων πάντοτε γυναικὸς οὐδέποτε διαμαρτήσεις. 		"'I command you,' he says, 'to guard purity, and let it not ascend into your heart concerning another man’s wife, or concerning any sexual immorality, or concerning any such evil likenesses.

For by doing this you commit a great sin.

Now by remembering your own wife always, you will never stumble.
2 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 thought ascends into your heart, you will stumble, and if other such evil thoughts [ascend], you commit sin; for this thought is a great sin for a servant of God. And if anyone works this evil deed, he works death for himself.
3 βλέπε οὖν σύ· ἀπέχου ἀπὸ τῆς ἐνθυμήσεως ταύτης· ὅπου γὰρ σεμνότης κατοικεῖ, ἐκεῖ ἀνομία οὐκ ὀφείλει ἀναβαίνειν ἐπὶ καρδίαν ἀνδρὸς δικαίου. Watch out, therefore;

abstain from this thought; for where holiness dwells, there lawlessness ought not to ascend into the heart of a righteous man.'
4 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; 		I say to him: 'Sir, permit me to ask you a few questions.'

'Speak,' says he.

'Sir,' I say, 'if anyone has a wife faithful in the Lord, and he discovers her in some adultery, does the husband sin if he continues to live with her?'
5 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. 'As long as he is ignorant,' says he, 'he does not sin. But if the husband knows her sin and the woman does not repent, but persists in her sexual immorality, and the husband continues to live with her, he becomes guilty of her sin and a partner in her adultery.'
6 Τί οὖν, φημί, κύριε, ποιήσῃ ὁ ἀνήρ, ἐὰν ἐπιμείνῃ τῷ πάθει τούτῳ ἡ γυνή;

Ἀπολυσάτω, φησίν, αὐτὴν καὶ ὁ ἀνὴρ ἐφ' ἑαυτῷ μενέτω· ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμήσῃ, καὶ αὐτὸς μοιχᾶται. 		'What then, Sir,' I say, 'shall the husband do, if the woman persists in this passion?'

'Let him divorce her,' says he, 'and let the husband remain by himself. But if, after divorcing his wife, he marries another, he himself also commits adultery.'
7 Ἐὰν οὖν, φημί, κύριε, μετὰ τὸ ἀπολυθῆναι τὴν γυναῖκα μετανοήσῃ ἡ γυνὴ καὶ θελήσῃ ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, οὐ παραδεχθήσεται; 'If then, Sir,' I say, 'after the woman is divorced, she repents and wishes to return to her own husband, will she not be received?'
8 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. 		'Certainly,' says he, 'if the husband does not receive her, he sins and brings a great sin upon himself; rather, it is necessary to receive the one who has sinned and repents, though not repeatedly; for to the servants of God there is only one repentance.

For the sake of repentance, therefore, the husband ought not to remarry.

This procedure applies to wife and husband alike.
9 οὐ μόνον, φησίν, μοιχεία ἐστίν, ἐὰν τις τὴν σάρκα αὐτοῦ μιάνῃ, ἀλλὰ καὶ ὃς ἄν 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 ἁμαρτίας αὐτοῦ. 		Not only,' says he, 'is it adultery if someone defiles his flesh, but also whoever does things resembling the Gentiles commits adultery.

So then, if someone persists in such deeds and does not repent, keep away from him and do not live with him; otherwise, you also are a participant in his sin.
10 διὰ τοῦτο προσετάγη ὑμῖν ἐφ' ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή· δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι. For this reason it was commanded that you remain by yourselves [i.e., remain single], whether husband or wife; for in such matters there can be repentance.
11 ἐγὼ οὖν, φησίν, οὐ δίδωμι ἀφορμήν, ἵνα αὕτη ἡ πρᾶξις οὕτως συντελῆται, ἀλλὰ εἰς τὸ μηκέτι ἁμαρτάνειν τὸν ἡμαρτηκότα.

περὶ δὲ τῆς πρότερας ἁμαρτίας αὐτοῦ ἔστιν ὁ δυνάμενος ἴασιν δοῦναι· αὐτὸς γάρ ἐστιν ὁ ἔχων πάντων τὴν ἐξουσίαν. 		I am not, therefore,' says he, 'giving an opportunity that this matter should be carried out in this way [i.e., making divorce easy], but to the end that the sinner may sin no more.

Now concerning his former sin, there is One who is able to give healing; for He Himself is the One who holds authority over all things.'"
Summary
This famous text forms the first half of Commandment 4 (Mandatum 4), establishing Hermas's influential teaching on marital chastity, adultery, separation, and the single post-baptismal chance for repentance.

The Shepherd begins by proscribing internal lustful thoughts (ἐνθυμήσεις), stating that even harboring desire for another woman constitutes a deadly sin for a servant of God. When Hermas inquires about practical marital crises, the Shepherd lays out a precise penitential law of marriage:

 Separation for Persistent Adultery: A spouse who discovers unrepentant adultery (πορνεία) must separate (ἀπολυσάτω) to avoid becoming a accomplice to the sin (κοινωνὸς τῆς μοιχείας).

 Prohibition of Remarriage: The innocent spouse must remain single (ἐφ̓ ἑαυτῷ μενέτω). Taking a new spouse constitutes adultery because the original bond remains potentially active for reconciliation.

 Mandatory Restoration upon Repentance: If the adulterous partner genuinely repents, the innocent spouse must take them back (δεῖ παραδεχθῆναι). Remarriage is strictly forbidden precisely to keep the door open for this restoration.

 The Single Chance at Post-Baptismal Repentance: The Shepherd explicitly articulates one of Hermas's most famous doctrines: for baptized believers, there is only one opportunity for repentance (μετάνοιά ἐστιν μία).
Key Themes & Canon Law Significance
 Pneumatological Guarding of the Heart: Evil intentions (ἐνθυμήσεις) are treated with equal gravity to physical acts, as unchaste desires violate the indwelling σεμνότης (holiness/purity).

 Foundational Early Christian Marriage Law: Directly influences later patristic and canonical views on separation without remarriage (echoing 1 Corinthians 7:10–11 and Matthew 5:32 / 19:9).

 The Second Repentance (μετάνοια μία): Hermas provides a pastoral "safety net" for Christians who fall into grave sin after baptism, while strictly limiting it to a single opportunity to prevent moral laxity or cheap grace.

 Idolater/Pagan Analogy: The Shepherd expands the definition of adultery (μοιχεία) beyond sexual infidelity to include adopting Gentile/pagan practices (τὰ ὁμοιώματα ποιῇ τοῖς ἔθνεσιν), equating spiritual unfaithfulness with marital infidelity.
Significant Greek Expressions
 ἡ ἐνθύμησις αὕτη ... θάνατον ἑαυτῷ κατεργάζεται: "This thought ... works death for himself." Highlights the lethal spiritual consequence of deliberate, nurtured lust.

 κοινωνὸς τῆς μοιχείας: "A partner / accomplice in her adultery." Tolerate or condoning habitual sin within a marriage renders the innocent partner morally complicit.

 ἀπολυσάτω ... ἐφ̓ ἑαυτῷ μενέτω: "Let him dismiss/divorce her ... let him remain by himself." The classical formula for Christian separation a mensa et thoro (from bed and board) without the right to remarry.

 μετάνοιά ἐστιν μία: "There is only one repentance." The key theological locus of The Shepherd of Hermas, defining the strict limits of post-baptismal penance.

 τὰ ὁμοιώματα ποιῇ τοῖς ἔθνεσιν: "Does things resembling the Gentiles." Identifies syncretism, pagan lifestyle choices, or moral compromises as spiritual adultery against God.
Mandate 4 Chapter 2
1 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: 'Since the Lord considered me worthy that you should always dwell with me, tolerate a few more words from me, since I understand nothing and my heart has been hardened by my former deeds; give me understanding, because I am exceedingly foolish and comprehend absolutely nothing.'
2 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. 		Answering me, he says: 'I' he says, 'am over [i.e., preside over] repentance, and I give understanding to all who repent.

Or does it not seem to you,' says he, 'that this very act of repenting is understanding?

To repent,' says he, 'is great understanding; for the one who has sinned understands that he has done evil before the Lord, and the deed which he committed ascends into his heart, and he repents and no longer works evil, but works good abundantly, and humbles his own soul and torments it because he sinned.

You see, therefore, that repentance is great understanding.'
3 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, therefore, Sir,' I say, 'I inquire into all things precisely from you: first, because I am a sinner, so that I may know what kinds of works I must do to live, because my sins are many and varied.'
4 Ζήσῃ, φησίν, ἐὰν τὰς ἐντολάς μου φυλάξῃς καὶ πορευθῇς ἐν αὐταῖς· καὶ ὃς ἄν ἀκούσας τὰς ἐντολὰς ταύτας φυλάξῃ, ζήσεται τῷ θεῷ. 'You will live,' says he, 'if you keep my commandments and walk in them; and whoever hears these commandments and keeps them will live to God.'"
Summary
In this section of Commandment 4 (Mandatum 4.2), Hermas expresses deep self-doubt regarding his spiritual capacity, lamenting that his past sins have left his heart hardened (πεπώρωται) and his mind lacking understanding (σύνεσις).

The Shepherd (the Angel of Repentance) responds by offering a profound theological definition of repentance (μετάνοια). Rather than a mere emotional reaction, true repentance is defined as an act of high spiritual understanding (σύνεσις μεγάλη). When a sinner comes to comprehend the gravity of their offense before God, that moral insight leads directly to a complete cessation of evil, active abundance in good works (πολυτελῶς ἐργάζεται), and bodily/spiritual self-humbling. The passage concludes with the Shepherd reiterating the universal promise of life (ζήσεται τῷ θεῷ) for anyone who keeps his commandments.
Key Themes & Ethical Theology
 The Epistemology of Repentance: Repentance is not merely regret; it is a cognitive and moral awakening (σύνεσις). True repentance grants moral clarity, allowing the sinner to evaluate past actions accurately.

 Active Restitution and Humility: Genuine post-baptismal penance involves three elements: abandoning sin, working good lavishly/abundantly, and humbling/disciplining the soul (ταπεινοῖ τὴν ἑαυτοῦ ψυχὴν καὶ βασανίζει).

 Hermas’s Role as Everyman: Hermas’s self-deprecation ("I am exceedingly foolish") serves a pedagogical purpose, allowing the Shepherd to address the anxieties of any Christian burdened by a complex history of personal sin.
Significant Greek Expressions
 ἡ καρδία μου πεπώρωται (from πωρόω): "My heart has been hardened / dulled." A biblical term (cf. Mark 6:52; 8:17; Romans 11:7) describing spiritual insensibility or moral numbness resulting from persistent sin.

 ἐπὶ τῆς μετανοίας εἰμί: "I am over repentance." Reiterates the Shepherd's divine commission as the guardian angel entrusted with administering the penitential process.

 σύνεσίς ἐστιν μεγάλη: "It is great understanding." The Shepherd's core thesis in this section: recognizing one's sin and turning from it requires the highest form of spiritual intelligence.

 πολυτελῶς ἐργάζεται: "Works [good] abundantly / lavishly." Suggests that true repentance goes beyond mere avoidance of evil; it requires an active, rich production of righteous deeds.

 ταπεινοῖ ... καὶ βασανίζει: "Humbles ... and torments [chastens]." Reflects the early penitential discipline of ascetic self-denial and sorrow for sin, bringing the body and soul into alignment with divine holiness.
Mandate 4 Chapter 3
1 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. 		"'Still, Sir,' I say, 'I will add to my asking.'

'Speak,' says he.

'I heard, Sir,' I say, 'from certain teachers that there is no other repentance except that one when we went down into the water and received forgiveness of our former sins.'
2 λέγει μοι· Καλῶς ἤκουσας· οὕτω γὰρ ἔχει.

ἔδει γὰρ τὸν εἰληφότα ἄφεσιν ἁμαρτιῶν μηκέτι ἁμαρτάνειν, ἀλλ' ἐν ἁγνείᾳ κατοικεῖν. 		He says to me: 'You heard correctly; for so it is.

For the one who has received forgiveness of sins ought no longer to sin, but to dwell in purity.
3 ἐπεὶ δὲ πάντα ἐξακριβάζῃ, καὶ τοῦτό σοί 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 inquire precisely into all things, I will make this clear to you also, without giving an opportunity to those who are about to believe or to those who have now believed in the Lord.

For those who have now believed or are about to believe do not have repentance for sins, but they have forgiveness of their former sins.
4 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. 		To those, therefore, who were called before these days, the Lord established repentance.

For being a discerner of hearts and foreknowing all things, the Lord knew the weakness of human beings and the versatility [craftiness] of the devil, that he would do some evil to the servants of God and act maliciously toward them.
5 πολυεύσπλαγχνος οὖν ὢν ὁ κύριος ἐσπλαγχνίσθη ἐπὶ τὴν ποίησιν αὐτοῦ καὶ ἔθηκεν τὴν μετάνοιαν ταύτην, καὶ ἐμοὶ ἡ ἐξουσία τῆς μετανοίας ταύτης ἐδόθη. Being full of compassion, therefore, the Lord had compassion upon His creation and established this repentance, and the authority over this repentance was given to me.
6 ἀλλὰ ἐγὼ σοί λέγω, φησί· μετὰ τὴν κλῆσιν ἐκείνην τὴν μεγάλην καὶ σεμνὴν ἐὰν 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 say to you,' says he, 'after that great and solemn calling, if anyone, having been tempted by the devil, sins, he has one repentance. But if he sins repeatedly [offhand] and repents, it is unprofitable for such a person; for he will live with difficulty.'
7 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 say to him: 'I was brought to life upon hearing these things from you so precisely; for I know that if I add no more to my sins, I shall be saved.'

'You will be saved,' says he, 'and all as many as shall do these things.'"
Summary
This text represents the theological epicenter of The Shepherd of Hermas. It directly addresses the intense early Christian debate over whether sins committed after baptism could be forgiven.

Hermas cites the strict doctrine of "certain teachers" (διδάσκαλοι): baptism (κατέβημεν εἰς ὕδωρ) provides definitive forgiveness for past sins, after which perfect purity is expected. The Shepherd confirms that this represents the ideal norm, but he reveals a unique, compassionate concession instituted by God: a single post-baptismal repentance (μία μετάνοια). Recognizing human fragility (ἀσθένεια) and the devil's relentless tactics (πολυπλοκία), God entrusted the Shepherd with administering this second chance. However, to prevent moral laxity, the Shepherd sternly warns that habitual sinning alternating with easy repentance (ὑπὸ χεῖρα) renders salvation nearly impossible (δυσκόλως ζήσεται).
Key Themes & Theological Contributions
 The Ideal of Baptismal Sinlessness: Baptism grants total remission of past sins (ἄφεσις τῶν προτέρων ἁμαρτιῶν), setting a baseline expectation of an unblemished life.

 The "Second Repentance" (Secunda Poenitentia): Provides the locus classicus for the early Church's penitential system. God opens a single window of post-baptismal reconciliation for believers who stumble under intense demonic temptation.

 Rejection of Easy/Habitual Penance: The Shepherd explicitly guards against cheap grace. Repentance cannot be treated as a routine fallback mechanism for deliberate, recurring sins.
Significant Greek Expressions
 ὅτε εἰς ὕδωρ κατέβημεν: "When we went down into the water." A classic early Christian description of baptism by immersion.

 καρδιογνώστης: "Knower of hearts." A divine attribute (cf. Acts 1:24; 15:8) emphasizing that God's provision of repentance stems from His intimate knowledge of internal human weakness.

 ἡ πολυπλοκία τοῦ διαβόλου: "The versatility / craftiness / entanglement of the devil." Describes the complex, scheming nature of demonic temptation designed to trap believers.

 ἡ κλῆσις ἐκείνη ἡ μεγάλη καὶ σεμνή: "That great and solemn calling." A majestic designation for Christian conversion and baptism.

 μίαν μετάνοιαν ἔχει: "He has one repentance." The definitive, unrepeatable grant of post-baptismal penance offered in The Shepherd.

 ἐὰν ὑπὸ χεῖρα ἁμαρτάνῃ: "If he sins repeatedly / offhand / casually." Here, the idiom ὑπὸ χεῖρα denotes habitual, unthinking, or opportunistic sinning done with the expectation of easy forgiveness.
Mandate 4 Chapter 4
1 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; 		"I asked him again, saying: 'Sir, since you tolerate me once for all, make this clear to me also.'

'Speak,' says he.

'If a woman [wife], Sir,' I say, 'or again a man should fall asleep [die], and one of them marries, does the one who marries sin?'
2 οὐχ ἁμαρτάνει φησίν· ἐὰν δὲ ἐφ' ἑαυτῷ μείνῃ τις, περισσοτέραν ἑαυτῷ τιμὴν καὶ μεγάλην δόξαν περιποιεῖται πρὸς τὸν κύριον· ἐὰν δὲ καὶ[1] γαμήσῃ, οὐχ ἁμαρτάνει. 'He does not sin,' says he; 'but if one remains by oneself, he procures for himself greater honor and great glory with the Lord; yet even if he marries, he does not sin.
[1] ἐὰν δὲ καὶ = but if
3 τήρει οὖν τὴν ἁγνείαν καὶ τὴν σεμνότητα, καὶ ζήσῃ τῷ θεῷ.

ταῦτά σοί ὅσα λαλῶ ἢ καὶ μέλλω λαλεῖν, φύλασσε ἀπὸ τοῦ νῦν, ἀφ' ἧς μοι παρεδόθης ἡμέρας, καὶ εἰς τὸν οἶκόν σου κατοικήσω. 		Keep purity, therefore, and holiness [or reverence], and you will live to God.

These things, as many as I tell you and am about to tell you, keep from now on, from the day on which you were handed over to me, and I will dwell in your house.
4 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 transgressions there will be forgiveness, if you keep my commandments; indeed, there will be forgiveness for all, if they keep these my commandments and walk in this purity.'"
Summary
This section brings Commandment 4 (Mandatum 4) to its formal conclusion, addressing the ethics of remarriage after the death of a spouse and laying down the operational framework for the Shepherd's indwelling guardianship over Hermas's household.

Hermas inquires whether a Christian who remarries following the death (κοιμηθῇ) of a marriage partner commits a sin. The Shepherd clarifies a dual standard of early Christian ascetical ethics:

 Permissibility of Remarriage: Second marriage after the death of a spouse is fully lawful and not sinful (οὐχ ἁμαρτάνει).

 Superiority of Celibacy/Widowhood: Refraining from remarriage to remain single (ἐφ̓ ἑαυτῷ μείνῃ) secures "greater honor and great glory" (περισσοτέραν τιμὴν καὶ μεγάλην δόξαν) before God.

The passage ends with a comforting promise of covenantal stewardship: because Hermas has been entrusted to the Angel of Repentance (ἀφ̓ ἧς μοι παρεδόθης ἡμέρας), faithful observance of these commandments going forward secures complete pardon (ἄφεσις) for all past transgressions for Hermas and the entire community.
Key Themes & Canon Law Significance
 Status of Second Marriages: Contrasts sharply with stricter, rigourist contemporary groups (such as Montanists or Tatian's Encratites) who condemned second marriage as digamy or veiled adultery. Hermas aligns with the Pauline perspective (cf. 1 Corinthians 7:8, 39–40; 1 Timothy 5:14), permitting remarriage while rating lifelong widowhood/celibacy as morally superior.

 Indwelling Protection of the Angel of Repentance: The Shepherd promises to abide in Hermas’s home (εἰς τὸν οἶκόν σου κατοικήσω), shifting from an occasional visionary visitor to a permanent guardian overseeing the family's moral life.

 Remission of Past Transgressions: Confirms that stepping into active obedience to the Mandata acts as a clean slate, applying divine forgiveness (ἄφεσις) to all previous lapses.
Significant Greek Expressions
 κοιμηθῇ (from κοιμάω): "Should fall asleep." The standard early Christian euphemism for the physical death of a believer (cf. 1 Thessalonians 4:13; 1 Corinthians 7:39), viewing death as a temporary rest awaiting resurrection.

 περισσοτέραν ἑαυτῷ τιμὴν ... περιποιεῖται: "Procures for himself greater honor." Expresses the early Christian concept of supererogatory virtue—where going beyond the baseline requirement yields additional spiritual reward without condemning those who choose the baseline.

 ἀφ̓ ἧς μοι παρεδόθης ἡμέρας: "From the day on which you were handed over to me." Reaffirms the divine mandate given in Visio 5, establishing the precise moment Hermas was assigned to the Shepherd's spiritual custody.

Hermas: The Shepherd
Book Two
Mandates or Commandments