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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LV

Chapter LV.
Now I remember that, on one occasion, at a disputation held with certain Jews, who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied, that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations. And in this way he explained the words, “Thy form shall be of no reputation among men;” and then, “They to whom no message was sent respecting him shall see;” and the expression, “A man under suffering.” Many arguments were employed on that occasion during the discussion to prove that these predictions regarding one particular person were not rightly applied by them to the whole nation. And I asked to what character the expression would be appropriate, “This man bears our sins, and suffers pain on our behalf;” and this, “But He was wounded for our sins, and bruised for our iniquities;” and to whom the expression properly belonged, “By His stripes were we healed.” For it is manifest that it is they who had been sinners, and had been healed by the Saviour’s sufferings (whether belonging to the Jewish nation or converts from the Gentiles), who use such language in the writings of the prophet who foresaw these events, and who, under the influence of the Holy Spirit, applied these words to a person. But we seemed to press them hardest with the expression, “Because of the iniquities of My people was He led away unto death.” For if the people, according to them, are the subject of the prophecy, how is the man said to be led away to death because of the iniquities of the people of God, unless he be a different person from that people of God? And who is this person save Jesus Christ, by whose stripes they who believe on Him are healed, when “He had spoiled the principalities and powers (that were over us), and had made a show of them openly on His cross?” At another time we may explain the several parts of the prophecy, leaving none of them unexamined. But these matters have been treated at greater length, necessarily as I think, on account of the language of the Jew, as quoted in the work of Celsus.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LXIV

Chapter LXIV.
But if we were to reproach those who have been converted with their former lives, then we would have occasion to accuse Phædo also, even after he became a philosopher; since, as the history relates, he was drawn away by Socrates from a house of bad fame to the pursuits of philosophy. Nay, even the licentious life of Polemo, the successor of Xenocrates, will be a subject of reproach to philosophy; whereas even in these instances we ought to regard it as a ground of praise, that reasoning was enabled, by the persuasive power of these men, to convert from the practice of such vices those who had been formerly entangled by them. Now among the Greeks there was only one Phædo, I know not if there were a second, and one Polemo, who betook themselves to philosophy, after a licentious and most wicked life; while with Jesus there were not only at the time we speak of, the twelve disciples, but many more at all times, who, becoming a band of temperate men, speak in the following terms of their former lives: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly,” we became such as we are. For “God sent forth His Word and healed them, and delivered them from their destructions,” as the prophet taught in the book of Psalms. And in addition to what has been already said, I would add the following: that Chrysippus, in his treatise on the Cure of the Passions, in his endeavours to restrain the passions of the human soul, not pretending to determine what opinions are the true ones, says that according to the principles of the different sects are those to be cured who have been brought under the dominion of the passions, and continues:  “And if pleasure be an end, then by it must the passions be healed; and if there be three kinds of chief blessings, still, according to this doctrine, it is in the same way that those are to be freed from their passions who are under their dominion;” whereas the assailants of Christianity do not see in how many persons the passions have been brought under restraint, and the flood of wickedness checked, and savage manners softened, by means of the Gospel. So that it well became those who are ever boasting of their zeal for the public good, to make a public acknowledgement of their thanks to that doctrine which by a new method led men to abandon many vices, and to bear their testimony at least to it, that even though not the truth, it has at all events been productive of benefit to the human race.
* ↑ ἀπὸ οἰκήματος.  Such is the reading in the text of Lommatzsch. Hoeschel and Spencer read ἀπὸ οἰκήματος ἐτείου, and Ruaus proposes ἑταιρίου.
* ↑ Cf. Tit. iii. 3–6.
* ↑ Cf. Ps. cvii. 20.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LVI

Chapter LVI.
Now it escaped the notice of Celsus, and of the Jew whom he has introduced, and of all who are not believers in Jesus, that the prophecies speak of two advents of Christ: the former characterized by human suffering and humility, in order that Christ, being with men, might make known the way that leads to God, and might leave no man in this life a ground of excuse, in saying that he knew not of the judgment to come; and the latter, distinguished only by glory and divinity, having no element of human infirmity intermingled with its divine greatness. To quote the prophecies at length would be tedious; and I deem it sufficient for the present to quote a part of the forty-fifth Psalm, which has this inscription, in addition to others, “A Psalm for the Beloved,” where God is evidently addressed in these words: “Grace is poured into Thy lips: therefore God will bless Thee for ever and ever.  Gird Thy sword on Thy thigh, O mighty One, with Thy beauty and Thy majesty. And stretch forth, and ride prosperously, and reign, because of Thy truth, and meekness, and righteousness; and Thy right hand shall lead Thee marvellously. Thine arrows are pointed, O mighty One; the people will fall under Thee in the heart of the enemies of the King.” But attend carefully to what follows, where He is called God: “For Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” And observe that the prophet, speaking familiarly to God, whose “throne is for ever and ever,” and “a sceptre of righteousness the sceptre of His kingdom,” says that this God has been anointed by a God who was His God, and anointed, because more than His fellows He had loved righteousness and hated iniquity. And I remember that I pressed the Jew, who was deemed a learned man, very hard with this passage; and he, being perplexed about it, gave such an answer as was in keeping with his Judaistic views, saying that the words, “Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom,” are spoken of the God of all things; and these, “Thou hast loved righteousness and hated iniquity, therefore Thy God hath anointed Thee,” etc., refer to the Messiah.
* ↑ Ps. xlv. 2–5.
* ↑ Ps. xlv. 6, 7.
* ↑ πρὸς τὸν Χριστόν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LX

Chapter LX.
To the Greeks, then, I have to say that the Magi, being on familiar terms with evil spirits, and invoking them for such purposes as their knowledge and wishes extend to, bring about such results only as do not appear to exceed the superhuman power and strength of the evil spirits, and of the spells which invoke them, to accomplish; but should some greater manifestation of divinity be made, then the powers of the evil spirits are overthrown, being unable to resist the light of divinity. It is probable, therefore, that since at the birth of Jesus “a multitude of the heavenly host,” as Luke records, and as I believe, “praised God, saying, Glory to God in the highest, and on earth peace, good-will towards men,” the evil spirits on that account became feeble, and lost their strength, the falsity of their sorcery being manifested, and their power being broken; this overthrow being brought about not only by the angels having visited the terrestrial regions on account of the birth of Jesus, but also by the power of Jesus Himself, and His innate divinity. The Magi, accordingly, wishing to produce the customary results, which formerly they used to perform by means of certain spells and sorceries, sought to know the reason of their failure, conjecturing the cause to be a great one; and beholding a divine sign in the heaven, they desired to learn its signification. I am therefore of opinion that, possessing as they did the prophecies of Balaam, which Moses also records, inasmuch as Balaam was celebrated for such predictions, and finding among them the prophecy about the star, and the words, “I shall show him to him, but not now; I deem him happy, although he will not be near,” they conjectured that the man whose appearance had been foretold along with that of the star, had actually come into the world; and having predetermined that he was superior in power to all demons, and to all common appearances and powers, they resolved to offer him homage. They came, accordingly, to Judea, persuaded that some king had been born; but not knowing over what kingdom he was to reign, and being ignorant also of the place of his birth, bringing gifts, which they offered to him as one whose nature partook, if I may so speak, both of God and of a mortal man,—gold, viz., as to a king; myrrh, as to one who was mortal; and incense, as to a God; and they brought these offerings after they had learned the place of His birth. But since He was a God, the Saviour of the human race, raised far above all those angels which minister to men, an angel rewarded the piety of the Magi for their worship of Him, by making known to them that they were not to go back to Herod, but to return to their own homes by another way.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LXIX

Chapter LXIX.
After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sect, and bringing them forward as charges that were applicable to all who believe in the divine word, says: “Such a body as yours could not have belonged to God.” Now, in answer to this, we have to say that Jesus, on entering into the world, assumed, as one born of a woman, a human body, and one which was capable of suffering a natural death. For which reason, in addition to others, we say that He was also a great wrestler; having, on account of His human body, been tempted in all respects like other men, but no longer as men, with sin as a consequence, but being altogether without sin. For it is distinctly clear to us that “He did no sin, neither was guile found in His mouth; and as one who knew no sin,” God delivered Him up as pure for all who had sinned. Then Celsus says:  “The body of god would not have been so generated as you, O Jesus, were.” He saw, besides, that if, as it is written, it had been born, His body somehow might be even more divine than that of the multitude, and in a certain sense a body of god. But he disbelieves the accounts of His conception by the Holy Ghost, and believes that He was begotten by one Panthera, who corrupted the Virgin, “because a god’s body would not have been so generated as you were.” But we have spoken of these matters at greater length in the preceding pages.
* ↑ μέγαν ἀγωνιστήν.
* ↑ [1 Pet. ii. 22; 2 Cor. v. 21. S.]
# An Etymological Dictionary of the German Language/Fehde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Fehde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Fehde, f., ‘feud,’ from MidHG. vêhede, vêde, OHG. fêhida, ‘hate, enmity, quarrel, feud’; corresponds to AS. fœ̂hþ, f., ‘enmity, revenge, feud’; Goth *faihiþa, ‘enmity,’ is probably an abstract noun from the Goth. adj. *faihs, ‘hostile,’ which appears in AS. as fâh, fâg, ‘exiled, outlawed, proscribed’ (AS. gefâa, m., ‘enemy,’ E. foe; comp. OHG. gifêh, MidHG. gevêch, ‘hostile, malignant’). A pre-Teut. root, pī̆q, ‘to injure, cheat’ (comp. also Goth. faih, ‘imposition, deception,’ bifaihôn, ‘to deceive, overreach’), is indicated by the Lith.; comp. Lith. pìktas, ‘angry,’ pýkti, ‘to get angry,’ peíkti, ‘to curse,’ paíkas, ‘stupid’ (akin to Pruss. po-paikâ, ‘he cheats’). Respecting the interchange of meaning between ‘to injure’ and ‘to deceive,’ see trügen. Hence E. foe is lit. ‘one who injures,’ OHG. fêhida, lit. ‘hurt, injury.’
# An Etymological Dictionary of the German Language/Feigwarze

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​ Feigwarze, f., from the equiv. MidHG. (rare) vîcwarzen, n., vîcwęrze, f., ‘venereal ulcer,’ for which is found, mostly in the same sense, MidHG. vîc, m., from Lat. fîcus, whence also the equiv. AS. fîce; comp. Ital. fico, ‘fig, venereal ulcer.’
# An Etymological Dictionary of the German Language/Feim

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​ Feim, m., ‘foam,’ from the equiv. ​MidHG. veim, OHG. feim, m.; comp. the corresponding AS. fâm, E. foam, which are primit. allied to the equiv. Sans. phêna, OSlov. pěna. ModHG. abgefeimt, from an earlier abfeimen, ‘to skim’ (comp. raffiniert, from Fr. raffiner, ‘to refine’).
# An Etymological Dictionary of the German Language/Felber

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​ Felber, m., ‘white willow,’ from MidHG. vëlwer, older vëlwâre, m., from vëlwe, ‘willow,’ OHG. fëlawa, fëlwa, f., ‘willow tree.’ Probably Osset. färwe, ‘alder,’ is primit. allied to it.’
# An Etymological Dictionary of the German Language/Feier

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​ Feier, f., ‘holiday, festival, celebration,’ from MidHG. vîre, f., OHG. fîra, fîrra, ‘festival, holiday’; borrowed from MidLat. fêria (formed from Lat. feriae), with the lat ê strengthened, as Kreide, Speise, Seide, Pein; the cause of the rr in OHG. fîrra is the i of fêria.
# An Etymological Dictionary of the German Language/Feiertag

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​ Feiertag, m., ‘holiday, festival,’ from MidHG. vîr-, vîretac, OHG. firatag. —
# An Etymological Dictionary of the German Language/Feile

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​ Feile, f., ‘file,’ from the equiv. MidHG. vîle, OHG. fîla, fîhala (not fĭhala), f.; corresponds to AS. feól (dial. variant *fîl), f., E. file, Du. vijl, ‘file.’ The OIc. term is þél, f., ‘file,’ with an abnormal initial sound; Goth *feihala or *þeihala must be assumed. The form with initial f from Aryan p points to the widely diffused root pik, ‘to scratch,’ akin to Lat. pingo, pictor, OSlov. pĭsati, ‘to write.’ Yet OIc. þel, from *þîhl, points to Teut. þinh, equiv. to pre-Teut. tek, tenk, in ModHG. Dachs; for the interchange of f and þ comp. düster (finster), Fackel, Fehme (also OHG. fîn, fîma compared with LG. dîme, ‘heap of corn.’
# An Etymological Dictionary of the German Language/Feind

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Feind | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Feind, m., ‘enemy, foe, fiend,’ from MidHG. vînt, vîent, vîant, OHG. fîant, m., ‘enemy’; the common Teut. noun for ‘enemy’; comp. OSax. fîund, AS. feónd, E. fiend, OIc. fjánde, Goth. fijands. In contrast to Lat. hostis, discussed under Gast, the Teut. designates his enemy according to the disposition of the latter; Feind (pres. part. of the Sans. root pî, pîy, ‘to scorn, hate’) is lit. ‘the hater’; comp. OHG. fîen, AS. feógan, Goth. fijan, ‘to hate,’ akin to Goth. faian, ‘to blame.’ Fehde is perhaps allied to it; for the transformation of the pres. part. into a subst. comp. also Freund, Weigand, and Heiland.
# An Etymological Dictionary of the German Language/Fehme

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​ Fehme, f., ‘criminal tribunal’ (in ​Westphalia formerly), from MidHG. veime, f., ‘condemnation, punishment, secret tribunal,’ Goth. *faima, f., would, on the analogy of τέσσαρες, Goth. fidvôr, favour the connection with the root τι in Gr. τίνω, ‘to atone for,’ derived from ki, ‘to punish, avenge’; Gr. ποίνη, as a derivative of the same root, may have been formed with a different suffix from that which appears in Fehme. In spite of the late formation of the word, its origin is difficult to discover and uncertain. Its connection with Du. veem, ‘guild, association,’ is also disputed. Others again refer it to OSax. a-fêhian, ‘to condemn’ (see feige). It is quite impossible to connect it with an older LG. form, Fehme, ‘oak-mast,’ which, with Bav. dehme, deehel, ‘oak-mast,’ belongs to a different stem.
# An Etymological Dictionary of the German Language/Feige

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​ Feige, f., ‘fig,’ from the equiv. MidHG. vîge, OHG. fîga, f., ‘fig’; comp. OSax. fîga, Du. vijg; derived, like other South Europ. names of trees and fruits, from Rom. Lat. (ficus, f.), or more strictly from North Ital. and Provenç. figa, whence also Fr. figue. The AS. fîctreów is connected directly with the Lat., the later E. form fig-tree being based upon Fr. figue. Comp. Pfirsich, Pflaume, Birne, varieties of fruit, which were borrowed in the OHG. period, or even earlier, from the Lat. Goth. smakka, ‘fig,’ corresponding to OSlov. smokŭ, was obtained from a different source. See Ohrfeige.
# An Etymological Dictionary of the German Language/Schminke

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​ Schminke, f., ‘paint (for the face), rouge,’ from the equiv. MidHG. sminke, smicke, f., allied to OHG. smëcchar, smëhhar, adj. ‘fine, pretty,’ AS. smicere, ‘fine, pretty.’ These are connected with schmeicheln (root smaikw?). Comp. Dan. smigre, Swed. smickra, ‘to flatter,’ E. to smicker, ‘to ogle.’
# An Etymological Dictionary of the German Language/Schmiß

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​ Schmiß, m., ‘blow, stroke, trick,’ ModHG. only, allied to MidHG. smiz, ‘spot’ (smîȥen, ‘to strike’).
# An Etymological Dictionary of the German Language/Schmus

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​ Schmus, m., ‘talk, chaffering,’ ModHG. only; from Hebr. schĕmûôth, ‘news, tales’; hence Du. smousen, ‘to chaffer’?.
# An Etymological Dictionary of the German Language/Schmutz

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​ Schmutz, m., ‘dirt, filth,’ from the equiv. MidHG. smuz (-tzes), m., allied to MidHG. smotzen, ‘to be dirty’; also to Du. smet, ‘spot, dirt,’ smetten, ‘to get stained,’ smodderen, ‘to soil,’ E. smut, vb. and subst., MidE. bismitten, bismoteren, bismudden, ‘to stain, soil.’ It is uncertain whether these words are late graded forms of MidHG. smitzen, ‘to rub over.’
# An Etymological Dictionary of the German Language/Schmöker

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​ Schmöker, m., ModHG. only, prop. ‘smoker,’ then ‘book strongly scenting of tobacco’; allied to LG. smöken; see Schmauch.
# An Etymological Dictionary of the German Language/Schnake

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​ Schnake, f., ‘gnat, midge,’ from the equiv. MidHG. snâke, m. and f.; the sounds point to OHG. *snâko (from the base *snâggo; comp. Hafen, from the base *hâggo). The prop. LG. schnake, f., ‘water-snake,’ is different from this word, and corresponds to E. snake, AS. snăcu, ‘snake,’ OIc. snákr, snókr, ‘snake’ (Swed. snok, ‘water-snake’).
# An Etymological Dictionary of the German Language/Schnabel

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​ Schnabel, m., ‘beak, bill,’ from the equiv. MidHG. snabel, m., OHG. snabul, m.; corresponding to Du. snavel, ‘beak, trunk’ (of an elephant), sneb, ‘beak,’ OFris. snavel, ‘mouth.’ To these, from the relation of Malz to schmelzen (Aryan root meld, smeld), the following are also allied — Du. neb, f., ‘beak,’ E. nib, AS. nębb, ‘beak, face,’ OIc. nef, n., ‘nose’ (as well as ‘sharp-scented’). From Teut. are derived the cognates of Ital. niffo, ‘snout, trunk.’ Teut. snabja-, snabala- (from an Aryan root snap, nap), agrees with Lith. snápas, ‘beak.’ Comp. schnappen, Schnepfe, and Schneppe.
# An Etymological Dictionary of the German Language/Schnack

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​ Schnack, m., ‘chit-chat, talk,’ ModHG. only, formed from MidG., LG., and Du. snakken, ‘to chatter, babble’; to this is allied ModHG. Schnake, ‘merry tale,’ from LG., also ‘merry fellow.’ Comp. Du. snaak, ‘buffoon.’
# An Etymological Dictionary of the German Language/Schmollis

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​ Schmollis, m., ‘good-fellowship, fraternisation,’ ModHG. only; its history is obscure, yet it seems to be connected with Du. smullen, ‘to feast, gormandize’ (see Schmaus), smul, ‘feast, good cheer.’