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# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of the Nativity of Mary/Chapter 8

Chapter 8.
Now there was among the rest Joseph, of the house and family of David, a man of great age: and when all brought there rods, according to the order, he alone withheld his. Wherefore, when nothing in conformity with the divine voice appeared, the high priest thought it necessary to consult God a second time; and He answered, that of those who had been designated, he alone to whom the virgin ought to be espoused had not brought his rod. Joseph, therefore, was found out. For when he had brought his rod, and the dove came from heaven; and settled upon the top of it, it clearly appeared to all that he was the man to whom the virgin should be espoused. Therefore, the usual ceremonies of betrothal having been gone through, he went back to the city of Bethlehem to put his house in order, and to procure things necessary for the marriage.  But Mary, the virgin of the Lord, with seven other virgins of her own age, and who had been weaned at the same time, whom she had received from the priest, returned to the house of her parents in Galilee.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of the Nativity of Mary/Chapter 5

Chapter 5.
Therefore, as the angel had commanded, both of them setting out from the place where they were, went up to Jerusalem; and when they had come to the place pointed out by the angel’s prophecy, there they met each other. Then, rejoicing at seeing each other, and secure in the certainty of the promised offspring, they gave the thanks due to the Lord, who exalteth the humble. And so, having worshipped the Lord, they returned home, and awaited in certainty and in gladness the divine promise. Anna therefore conceived, and brought forth a daughter; and according to the command of the angel, her parents called her name Mary.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Narrative of Joseph
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of the Nativity of Mary/Chapter 4

Chapter 4.
Thereafter he appeared to Anna his wife, saying:  Fear not, Anna, nor think that it is a phantom which thou seest.  For I am that angel who has presented your prayers and alms before God; and now have I been sent to you to announce to you that thou shalt bring forth a daughter, who shall be called Mary, and who shall be blessed above all women. She, full of the favour of the Lord even from her birth, shall remain three years in her father’s house until she be weaned. Thereafter, being delivered to the service of the Lord, she shall not depart from the temple until she reach the years of discretion. There, in fine, serving God day and night in fastings and prayers, she shall abstain from every unclean thing; she shall never know man, but alone, without example, immaculate, uncorrupted, without intercourse with man, she, a virgin, shall bring forth a son; she, His hand-maiden, shall bring forth the Lord—both in grace, and in name, and in work, the Saviour of the world. Wherefore arise, and go up to Jerusalem; and when thou shalt come to the gate which, because it is plated with gold, is called Golden, there, for a sign, thou shalt meet thy husband, for whose safety thou hast been anxious. And when these things shall have so happened, know that what I announce shall without doubt be fulfilled.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of the Nativity of Mary/Chapter 7

Chapter 7.
But the virgin of the Lord advanced in age and in virtues; and though, in the words of the Psalmist, her father and mother had forsaken her, the Lord took her up. For daily was she visited by angels, daily did she enjoy a divine vision, which preserved her from all evil, and made her to abound in all good. And so she reached her fourteenth year; and not only were the wicked unable to charge her with anything worthy of reproach, but all the good, who knew her life and conversation, judged her to be worthy of admiration. Then the high priest publicly announced that the virgins who were publicly settled in the temple, and had reached this time of life, should return home and get married, according to the custom of the nation and the ripeness of their years. The others readily obeyed this command; but Mary alone, the virgin of the Lord, answered that she could not do this, saying both that her parents had devoted her to the service of the Lord, and that, moreover, she herself had made to the Lord a vow of virginity, which she would never violate by any intercourse with man. And the high priest, being placed in great perplexity of mind, seeing that neither did he think that the vow should be broken contrary to the Scripture, which says, Vow and pay, nor did he dare to introduce a custom unknown to the nation, gave order that at the festival, which was at hand, all the chief persons from Jerusalem and the neighbourhood should be present, in order that from their advice he might know what was to be done in so doubtful a case.  And when this took place, they resolved unanimously that the Lord should be consulted upon this matter. And when they all bowed themselves in prayer, the high priest went to consult God in the usual way. Nor had they long to wait: in the hearing of all a voice issued from the oracle and from the mercy-seat, that, according to the prophecy of Isaiah, a man should be sought out to whom the virgin ought to be entrusted and espoused. For it is clear that Isaiah says: A rod shall come forth from the root of Jesse, and a flower shall ascend from his root; and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of wisdom and piety; and he shall be filled with the spirit of the fear of the Lord. According to this prophecy, therefore, he predicted that all of the house and family of David that were unmarried and fit for marriage should bring there rods to the altar; and that he whose rod after it was brought should produce a flower, and upon the end of whose rod the Spirit of the Lord should settle in the form of a dove, was the man to whom the virgin ought to be entrusted and espoused.

## Footnotes

* ↑ Ps. xxvii. 10.
* ↑ Ps. lxxvi. 11.
* ↑ Isa. xi. 1, 2.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Narrative of Joseph/Chapter 2

Chapter 2.
And on the following day, the fourth day of the week, they brought Him at the ninth hour into the hall of Caiaphas. And Annas and Caiaphas say to Him: Tell us, why hast thou stolen our law, and renounced the ordinances of Moses and the prophets? And Jesus answered nothing. And again a second time, the multitude also being present, they say to Him: The sanctuary which Solomon built in forty and six years, why dost thou wish to destroy in one moment?  And to these things Jesus answered nothing. For the sanctuary of the synagogue had been plundered by the robber.
And the evening of the fourth day being ended, all the multitude sought to burn the daughter of Caiaphas, on account of the loss of the law; for they did not know how they were to keep the passover. And she said to them: Wait, my children, and let us destroy this Jesus, and the law will be found, and the holy feast will be fully accomplished.  And secretly Annas and Caiaphas gave considerable money to Judas Iscariot, saying: Say as thou saidst to us before, I know that the law has been stolen by Jesus, that the accusation may be turned against him, and not against this maiden, who is free from blame.  And Judas having received this command, said to them: Let not all the multitude know that I have been instructed by you to do this against Jesus; but release Jesus, and I persuade the multitude that it is so. And craftily they released Jesus.
And Judas, going into the sanctuary at the dawn of the fifth day, says to all the people: What will you give me, and I will give up to you the overthrower of the law, and the plunderer of the prophets? The Jews say to him: If thou wilt give him up to us, we will give thee thirty pieces of gold. And the people did not know that Judas was speaking about Jesus, for many of them confessed that he was the Son of God. And Judas received the thirty pieces of gold.
And going out at the fourth hour, and at the fifth, he finds Jesus walking in the street. And as evening was coming on, Judas says to the Jews: Give me the aid of soldiers with swords and staves, and I will give him up to you. They therefore gave him officers for the purpose of seizing Him. And as they were going along, Judas says to them: Lay hold of the man whom I shall kiss, for he has stolen the law and the prophets. Going up to Jesus, therefore, he kissed Him, saying: Hail, Rabbi! it being the evening of the fifth day. And having laid hold of Him, they gave Him up to Caiaphas and the chief priests, Judas saying: This is he who stole the law and the prophets. And the Jews gave Jesus an unjust trial, saying: Why hast thou done these things?  And he answered nothing.
And Nicodemus and I Joseph, seeing the seat of the plagues, stood off from them, not wishing to perish along with the counsel of the ungodly.

## Footnotes

* ↑ Tischendorf suggests ἀέκρυψας, hidden, for ἀπεκήρυξας.
* ↑ Or, taker away.
* ↑ Following the reading of the LXX. in Ps. i. 1.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of the Nativity of Mary/Chapter 9

Chapter 9.
And in those days, that is, at the time of her first coming into Galilee, the angel Gabriel was sent to her by God, to announce to her the conception of the Lord, and to explain to her the manner and order of the conception. Accordingly, going in, he filled the chamber where she was with a great light; and most courteously saluting her, he said: Hail, Mary! O virgin highly favoured by the Lord, virgin full of grace, the Lord is with thee; blessed art thou above all women, blessed above all men that have been hitherto born. And the virgin, who was already well acquainted with angelic faces, and was not unused to the light from heaven, was neither terrified by the vision of the angel, nor astonished at the greatness of the light, but only perplexed by his words; and she began to consider of what nature a salutation so unusual could be, or what it could portend, or what end it could have. And the angel, divinely inspired, taking up this thought, says: Fear not, Mary, as if anything contrary to thy chastity were hid under this salutation. For in choosing chastity, thou hast found favour with the Lord; and therefore thou, a virgin, shalt conceive without sin, and shalt bring forth a son.  He shall be great, because He shall rule from sea to sea, and from the river even to the ends of the earth; and He shall be called the Son of the Most High, because He who is born on earth in humiliation, reigns in heaven in exaltation; and the Lord God will give Him the throne of His father David, and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end; forasmuch as He is King of kings and Lord of lords, and His throne is from everlasting to everlasting. The virgin did not doubt these words of the angel; but wishing to know the manner of it, she answered: How can that come to pass? For while, according to my vow, I never know man, how can I bring forth without the addition of man’s seed? To this the angel says: Think not, Mary, that thou shalt conceive in the manner of mankind: for without any intercourse with man, thou, a virgin, wilt conceive; thou, a virgin, wilt bring forth; thou, a virgin, wilt nurse: for the Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, without any of the heats of lust; and therefore that which shall be born of thee shall alone be holy, because it alone, being conceived and born without sin, shall be called the Son of God. Then Mary stretched forth her hands, and raised her eyes to heaven, and said: Behold the hand-maiden of the Lord, for I am not worthy of the name of lady; let it be to me according to thy word.
It will be long, and perhaps to some even tedious, if we insert in this little work every thing which we read of as having preceded or followed the Lord’s nativity: wherefore, omitting those things which have been more fully written in the Gospel, let us come to those which are held to be less worthy of being narrated.

## Footnotes

* ↑ Luke i. 26–38.
* ↑ Ps. lxxii. 8.
* ↑ Luke i. 32, 33.
* ↑ Rev. xix. 16.
* ↑ Luke i. 35.
# An Etymological Dictionary of the German Language/Annotated/schöpfen

| This annotated version expands the abbreviations in the original entry schöpfen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schöpfen, verb, ‘to draw (water, &c.),’ from the equivalent Middle High German and Old High German schępfen; compare Old Saxon skęppian, Dutch scheppen, ‘to draw (water).’ The verbal root skap does not occur elsewhere in this sense; the same dialects have also corresponding noun derivatives. Under Scheffel a root skap, ‘to contain,’ is deduced; with this the cognates of schaffen are also primitively allied. See Schoppen.
# An Etymological Dictionary of the German Language/Annotated/schwören

| This annotated version expands the abbreviations in the original entry schwören. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schwören, verb, ‘to swear,’ from the equivalent Middle High German swęrn, swęrjen, Old High German swęren; swęrien; a specifically Teutonic word (like Eid); compare Gothic swaran, Old Icelandic sverja, Anglo-Saxon swęrian, English to swear, Dutch zweren, Old Saxon swęrian, ‘to swear.’ The Teutonic root swar contained in these words had, however, a wider sense originally than the one given, for traces in particular dialects lead us to infer that ‘to answer’ was the meaning of the root; compare Old Icelandic svǫr, neuter plural, ‘answer,’ svara, verb, ‘to answer,’ in the legal sense also ‘to give security,’ andsvar, neuter, ‘legal decision,’ Anglo-Saxon andswaru, feminine, ‘answer,’ English to answer (see Antwort), Old Saxon andswor, ‘vindication.’ The primary idea of the Teutonic root swar is therefore, perhaps, ‘to be responsible’; it has been compared to Latin respondeo from spondeo.
# An Etymological Dictionary of the German Language/Annotated/schwitzen

| This annotated version expands the abbreviations in the original entry schwitzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schwitzen, verb, ‘to sweat, perspire,’ from the equivalent Middle High German switzen, Old High German swizzen; Gothic *switjan is wanting. The Teutonic root swī̆t, Aryan swī̆d, is primitively Aryan, as was observed under Schweiß (a common Aryan root for ‘to freeze’ is wanting; compare Winter, Schnee, frieren, and Sommer); compare Sanscrit svidyâ-mi, from the root svid, ‘to perspire,’ Greek ίδίω, ‘I perspire,’ ἱδρώς, ‘perspiration,’ for σϝϊδ-, and further Latin sûdare, ‘to perspire’ (for *swoidare), Lettic swidrs, ‘perspiration.’
# An Etymological Dictionary of the German Language/Annotated/schwül

| This annotated version expands the abbreviations in the original entry schwül. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schwül, ‘sultry,’ Modern High German only, from Low German swûl; compare Dutch zwoel, ‘sultry,’ Anglo-Saxon swôl (Gothic *swôls, is wanting); allied, like schwelen, to Old High German swilzzôn, ‘to burn slowly,’ Anglo-Saxon for-swœ̂lan, ‘to burn,’ Old Icelandic svœ́la, ‘thick, choking smoke.’ The root swē̆l, swō̆l, appears also in Lithuanian svìlti, ‘to smoulder,’ svilus, ‘glimmering,’ svilmis, ‘burnt smell,’ and in Lettic swelt, ‘to singe.’ Derivative Schwulität, ‘sultriness,’ with a Latin ending like Lappalien and Schmieralien.
# An Etymological Dictionary of the German Language/Annotated/schäkern

| This annotated version expands the abbreviations in the original entry schäkern. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schäkern, verb, ‘to jest, joke, play,’ late Modern High German (last century), from Jewish-Hebrew scheker, ‘lie.’
# An Etymological Dictionary of the German Language/Annotated/schälen

| This annotated version expands the abbreviations in the original entry schälen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schälen, ‘to shell, scale, peel,’ Middle High German scheln, Old High German schellen, ‘to strip off, peel off’; allied to Schale.
# An Etymological Dictionary of the German Language/Annotated/schön

| This annotated version expands the abbreviations in the original entry schön. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schön, adjective, ‘beautiful, handsome, fine,’ from Middle High German schœne, Old High German scôni, ‘shining, bright, splendid, beautiful'; compare Old Saxon skôni, ‘shining, light, beautiful,’ Anglo-Saxon sčŷne, ‘beautiful,’ English sheen. Originally ‘perceptible, worth seeing, noteworthy’ (compare laut, literally ‘that which is heard’); a verbal adjective from the Teutonic root skau, ‘to look,’ in Old High German scouwôn (for the formation of the word see rein). Gothic has preserved only the cognate compounds, guþaskaunei, ‘form of God,’ and ibnaskauns, ‘of like appearance with,’ which imply a Gothic *skauns, ‘form’?. At all events, they show that the modern sense ‘beautiful’ did not originally belong to the word. With the same root are connected the words adduced under schauen and Old Icelandic skjóne, ‘dapple-grey horse,’ skjóme, ‘ray.’ See schon, schonen, and especially schauen.
# An Etymological Dictionary of the German Language/Annotated/schwirren

| This annotated version expands the abbreviations in the original entry schwirren. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schwirren, verb, ‘to whiz, wir, chirp,’ Modern High German only, allied, like Schwarm, to a root swer, ‘to rustle, drink (like beasts).’
# An Etymological Dictionary of the German Language/Annotated/schäbig

| This annotated version expands the abbreviations in the original entry schäbig. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schäbig, adjective, ‘shabby, sordid, scabby,’ from an earlier Modern High German Schabe, ‘scab, itch’; compare Middle High German sohębic, ‘scabby.’ Allied, like Anglo-Saxon sčęabb, English shab (shabby perhaps influenced the Modern High German meaning of schäbig), to schaben.
# An Etymological Dictionary of the German Language/Annotated/schwätzen

| This annotated version expands the abbreviations in the original entry schwätzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schwätzen, verb, ‘to chatter, prate, gossip,’ from the equivalent Middle High German swętzen, allied to Middle High German swaz (tz), ‘talking, chattering’; an intensive form of a Teutonic root swaþ. Compare Middle High German swadern, swatern, ‘to chatter, rustle, clatter,’ of which the simply Modern High German schwadronieren is a Romance derivative. There is no relation to Latin suadere. Origin obscure.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/When Praying the Father

Chapter XI.—When Praying the Father, You are Not to Be Angry with a Brother.
That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.” He warned us, to be sure, at that time (for elsewhere our Discipline is called “the Way”), that when, set in “the way” of prayer, we go not unto “the Father” with anger. After that, the Lord, “amplifying the Law,” openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He permit it to be vented. Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes. But how rash is it either to pass a day without prayer, while you refuse to make satisfaction to your brother; or else, by perseverance in anger, to lose your prayer?

## Footnotes

* ↑ Oehler divides these two chapters as above. The generally adopted division unites this sentence to the preceding chapter, and begins the new chapter with, “The memory of His precepts;” and perhaps this is the preferable division.
* ↑ altare. [Heb. xiii. 10.]
* ↑ Matt. v. 22, 23.
* ↑ Perhaps there may be an allusion to Phil. iv. 6, 7.
* ↑ See chap. vii. above, and compare Matt. vi. 14, 15.
* ↑ “Ab initio” probably refers to the book of Genesis, the initium, or beginning of Scripture, to which he is about to refer. But see likewise Eph. iv. 31, Matt. v. 21, 22. [Gen. iv. 6, 7.]
* ↑ Gen. xlv. 24: so the LXX.
* ↑ See Acts ix. 2; xix. 9, 23, in the Greek.
* ↑ See Matt. v. 17.
* ↑ Matt. v. 21, 22.
* ↑ Matt. v. 21, 22; 1 Pet. iii. 9, etc.
* ↑ Eph. iv. 26.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/We Must Be Free

Chapter XII.—We Must Be Free Likewise from All Mental Perturbation.
Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad by a joyful, nor a fettered by a free. No one grants reception to his adversary: no one grants admittance except to his compeer.

## Footnotes

* ↑ Eph. iv. 30.
* ↑ John xvii. 14; Rom. xiv. 17.
* ↑ Ps. li. 12.
# Ante-Nicene Fathers/Volume III/Ethical/On Repentance
## Contents

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
* IX
* X
* XI
* XII
* Elucidations