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# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIII/Chapter 5

5. The Deaf and Dumb Spirit.
Now the father of the epileptic—perhaps the angel to whom he had been allotted, if we are to say that every human soul is put in subjection to some angel—prays the Physician of souls for his son that He may heal him who could not be healed from his disorder by the inferior word which was in the disciples. But the dumb and deaf spirit, who was cast out by the Word, must be figuratively understood as the irrational impulses, even towards that which seems to be good, so that, what things any man once did by irrational impulse which seemed to onlookers to be good, he may do no longer irrationally but according to the reason of the teaching of Jesus. Under the inspiration of this Paul also said, “If I have all faith so as to remove mountains;” for he, who has all faith, which is as a grain of mustard seed, removes not one mountain only, but also several analogous to it; for although faith is despised by men and appears to be something very little and contemptible; yet when it meets with good ground, that is the soul, which is able fittingly to receive such seed, it becomes a great tree, so that no one of those things which have no wings, but the birds of heaven which are winged spiritually, are able to lodge in the branches of faith so great.

## Footnotes

* ↑ 1 Cor. xiii. 2.
* ↑ Matt. xvii. 20.
* ↑ Cf. Matt. xiii. 31, 32.
# An Etymological Dictionary of the German Language/lehren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lehren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lehren, vb., ‘to teach,’ from MidHG. and OHG. lêren, ‘to instruct, teach, make one acquainted with,’ sometimes also ‘to ​learn’; corresponding to Du. leeren, AS. lœ̂ran (whence OIc. lœ̂ra is borrowed), Goth. laisjan, ‘to teach.’ A common Teut. vb. with the primit. meaning ‘to cause to know’; laisjan is the factitive of a pret. pres. lais, ‘I know,’ preserved in Goth. only. In G. and E. only a partic. derivative was retained, which was probably represented in Goth. by *lisnan or *liznan; comp. lernen. Allied also to Goth. leis, ‘knowing,’ leisei, ‘knowledge,’ in lubja-leis, -leisei, ‘skilled in poisons, witchcraft.’ We have data for assuming that Goth. lais, ‘I know,’ is based on a prim. meaning ‘I have experienced,’ for the stem lis of lehren and lernen appears also in Gleise and leisten in the old sense of ‘to go,’ with which Lat. lîra, ‘furrow,’ and its derivative delîrare (lit. ‘to slip away from’) are connected, as well as OSlov. lěcha, ‘ridge (of a furrow),’ mentioned under Gleise; comp. leisten. —
# An Etymological Dictionary of the German Language/leider

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leider | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leider, interj., ‘alas!’ from the equiv. MidHG. leider, OHG. leidôr; prop. a comparat. of the OTeut. adj. mentioned under Leid. With regard to the possibility of its being allied to OHG. lêwes, lês, ‘alas!’ comp. leiden.
# An Etymological Dictionary of the German Language/leisten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leisten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leisten, vb., ‘to perform, accomplish,’ from MidHG. and OHG. leisten, ‘to adhere to and execute an order, fulfil one's promise or duty’; corresponds to Goth. laistjan, ‘to pursue, yield.’ On account of its kinship with Gleise and Leisten, m., the meaning of the HG. word (as well as the equiv. OSax. lêstan) must be based on the Goth. vb. AS. lœ̂stan, ‘to perform, accomplish, hold, sustain, endure,’ whence E. to last. The common Teut. wk. vb. laistjan, lit. ‘to pursue’ (whence Span. and Port. lastar, ‘to pay on behalf of another,’ was borrowed), is derived from Goth. laists, m., AS. lâst, m., ‘footprint’ (see under Leisten), which are again derived from a root lis, ‘to go.’ This root has a constant tendency to pass from the sensuous meaning ‘to go, follow,’ into an intellectual notion (see Lehre, lernen, and List); comp. also leise.
# An Etymological Dictionary of the German Language/leicht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leicht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leicht, adj., ‘light’ from the equiv. MidHG. lîht, lîhte, OHG. lîhti; corresponding to Du. ligt, AS. lîht, leóht, E. light, OIc. léttr, Goth. leihts, ‘light.’ The further cognates of the word are uncertain, since there are too many adjs. in the allied languages closely resembling leicht both in sense and sound. Some etymologists derive Lat. lĕvis, ‘light,’ from lêvis, lenhvis, in order to connect it with the common Teut. adj. as well as with Gr. ἐλαχύς, ‘petty, small,’ Lith. lengwùs, lèngwas, ‘light’; in that case lîht would represent linht, lenht. If leicht be connected with ModHG. gelingen, it might be compared with Gr. ᾿ἐλαφρὸς, ‘light, nimble’ (see lungern). No explanation has been hitherto quite satisfactory, since in the non-Teut. languages there is no adj. corresponding in form to G. leicht. — In E. lights (see Lunge) is also connected with the adj. light.
# An Etymological Dictionary of the German Language/leiden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leiden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leiden, vb., ‘to suffer, endure, bear,’ from the equiv. MidHG. lîden, OHG. lîdan, str. vb. It is ordinarily identified with an OTeut. str. vb. lîþan, ‘to go’ (comp. leiten); comp. OHG. lîdan, ‘to go, proceed,’ AS. lîþan, Goth. leiþan, ‘to go.’ It is assumed that lîþan, from the meaning ‘travelling to a foreign land (alilandi, whence ModHG. elend) and across the sea’ (lîþan is frequently used of a voyage), has acquired the sense of ‘indisposition, enduring, and suffering.’ This explanation is too artificial, and when it is urged in its favour that the latter meaning does not occur in Goth., OSax., and AS., the fact is overlooked that it is assumed as primit. by the common Teut. adj. laiþa-, ‘painful, repugnant, hostile,’ which is wanting only in Goth. (comp. Leid). It might be conceivable if a compound of liþan, ‘to go,’ formed by prefixing a verbal particle, had assumed within the historic period the meaning ‘to suffer,’ but that the simple verb evolved such a sense immediately from ‘to go’ in primit. Teut. times is scarcely credible. The proof of this lies in the fact that the derivative laiþa-, from the stem of lîþan, is more widely diffused, and is recorded at an earlier period. Thus we are led to the orig. meaning ‘to put up with what is repugnant,’ and the early existence of the adj. and subst. discussed under Leid causes no surprise. For the further history of the word the OHG. interject. lêwes, lês, ‘oh! alas!’ appears to be valuable; in form it is the gen. of a noun, and presumes Goth. laiwis, from a stem lai-wa-. Since it is used in a way similar to HG. leider, they are probably cognate. Thus the root would be lai, by gradation lî; the dental of lîdan, leiden, was probably therefore a part of the present stem originally. See the following word.
# An Etymological Dictionary of the German Language/lernen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lernen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lernen, vb., from the equiv. MidHG. lërnen, ‘to learn’ (more rarely ‘to teach’), OHG. lirnên, lërnên, ‘to learn’; comp. AS. leornian, E. to learn, OSax. lînon for Goth. *liznan (pret. *liznôda); an OTeut. derivative of the partic. of the Goth. str. vb. lais, ‘I know,’ discussed under Lehre and lehren; hence lernen means ‘to become experienced, informed.’ The cognates of the stem lis fall into two classes; to one belongs the sensuous notion ‘to go’ (comp. Leisten, Leiste, Gleise, and leise), the other comprises the words Lehre, lehren, and Goth. leis, ‘knowing.’
# An Etymological Dictionary of the German Language/leihen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leihen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leihen, vb., ‘to lend, borrow,’ from MidHG. lîhen, OHG. lîhan, str. vb., ‘to take on credit,’ rarely ‘to give on credit’; so too Goth. leihwan, AS. león (contracted from ​lîhan), of which only the allied forms loan and to lend have been preserved in E. (comp. Lehen and lehnen). These derivatives, which appear in several dialects, are based on the common Teut. meaning ‘to lend.’ The correspondences in the cognate languages prove that this is only a specialisation of a general sense, ‘to leave,’ The Aryan root lik occurs with the meanings ‘to leave behind, forsake, set free, relinquish’; Sans. ric (for lik), pres. rinácmi, ‘to abandon a thing, give up, set free, empty, clear, give way for a certain sum’; to this are allied rikthám, n., ‘bequest, inheritance,’ reknas, n., ‘property left behind, wealth’ (see Lehen), riktás, adj., and rêku-s, adj., ‘empty’; also Lat. linquo, relinquo, reliquus; Gr. λείπω, with very numerous meanings, ‘to forsake, leave over or behind, omit’; λοιπός, adj., ‘remaining’; OIc. léicim (prim. form leiqó), ‘I leave, relinquish’; Lith. lëku, likti, ‘to leave behind,’ pálaikas, ‘remnant,’ OSlov. otŭ-lěkŭ, ‘remnant, relic.’
# An Etymological Dictionary of the German Language/leiten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leiten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leiten, vb., from the equiv. MidHG. and OHG. ‘to lead, guide’; corresponding to OSax. lêdan, Du. leiden, AS. lœ̂dan, E. to lead, OIc. leiða. All point to a non-recorded Goth. *laidjan, which (as factitive of the OTeut. lîþan, ‘to go,’ discussed under leiden) signifies lit. ‘to cause to go’; comp. senden, which also had orig. this same meaning. With the factitive *laidjan is connected a Teut. laidô-, f., ‘leading,’ whence AS. lâd, ‘road, journey,’ in E. current only in loadstar, loadstone, and loadsman (AS. lâdmann), equiv. to ModHG. Lotse. ModHG. Leitstern, MidHG. leitstërne, m., ‘the polar star that guides the mariners, loadstar.’
# An Etymological Dictionary of the German Language/leise

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/leise | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ leise, adj., ‘low, soft, gentle,’ from Mid ​HG. lîse, OHG. *lîsi (adv. lîso), ‘low,’ also ‘slow.’ Under lehren, List, and lernen, a Teut. root, orig. meaning ‘to go,’ is discussed, with which Goth. leis, ‘familiar,’ seems to be connected. The HG. word can, however, scarcely be directly allied to this adj., since the difference in meaning is too great. It is also questionable whether leise belongs at all to the root lis. Perhaps it is connected with Gr. λεῖος, λιαρός, ‘soft, gentle, mild’; both, however, are better referred to Lat. lêvis, ‘smooth.’ The nasal in Suab. lins (lœñs), ‘low,’ presents a difficulty.
# An Etymological Dictionary of the German Language/lenken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lenken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lenken, vb., ‘to guide, direct,’ from MidHG. lęnken, ‘to bend, turn, direct’; a denominative of MidHG. lanke, OHG. ​lanca, hlanca, ‘hip, loins.’ For further details see under Flanke and Gelenk; it is also perhaps allied to link, lit. ‘oblique’; hence lenken orig. means ‘to direct obliquely or sideways’ (comp. link). It is also thought to be connected with Lith. lènkti, ‘to bend.’
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section VII

VII.
Wherefore all shall walk after their own will. And the children will lay hands on their parents. The wife will give up her own husband to death, and the husband will bring his own wife to judgment like a criminal. Masters will lord it over their servants savagely, and servants will assume an unruly demeanour toward their masters. None will reverence the grey hairs of the elderly, and none will have pity upon the comeliness of the youthful. The temples of God will be like houses, and there will be overturnings of the churches everywhere. The Scriptures will be despised, and everywhere they will sing the songs of the adversary.  Fornications, and adulteries, and perjuries will fill the land; sorceries, and incantations, and divinations will follow after these with all force and zeal. And, on the whole, from among those who profess to be Christians will rise up then false prophets, false apostles, impostors, mischief-makers, evil-doers, liars against each other, adulterers, fornicators, robbers, grasping, perjured, mendacious, hating each other. The shepherds will be like wolves; the priests will embrace falsehood; the monks will lust after the things of the world; the rich will assume hardness of heart; the rulers will not help the poor; the powerful will cast off all pity; the judges will remove justice from the just, and, blinded with bribes, they will call in unrighteousness.
* ↑ For εἰς τοὺς δούλους απάνθρωποι αὐθεντήσονται, Codex B reads, πρὸς τοὺς δούλους ἀπανθρωπίαν κτησονται.
* ↑ For ἐχθροῦ, Codex B reads, διαβόλου, the devil.
* ↑ This does not agree with the age of Hippolytus.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XIII

XIII.
Wherefore, bringing the visions of Daniel into conjunction with these, we shall make one narrative of the two, and show how true and consistent were the things seen in vision by the prophet with those which Nabuchodonosor saw beforehand. For the prophet speaks thus: “I Daniel saw, and, behold, the four winds of the heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from another. The first was like a lioness, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given it. And behold a second beast, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo a third beast, like a leopard, which had upon the back of it four wings of a fowl: the beast had also four heads. After this I saw, and behold a fourth beast, dreadful and terrible, and strong exceedingly; its great iron teeth and its claws of brass devoured and brake in pieces, and it stamped the residue with the feet of it: and it was diverse exceedingly from all the beasts that were before it; and it had ten horns. I considered its horns, and, behold, there came up among them a little horn, and before it there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.”
* ↑ These words, καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, are strange both to the Greek and the Hebrew text of Daniel.
* ↑ Dan. vii. 2–8.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XIX

XIX.
But seeing now that we must make proof of what is alleged at greater length, we shall not shrink from the task. For it is certain that he is destined to spring from the tribe of Dan, and to range himself in opposition like a princely tyrant, a terrible judge and accuser, as the prophet testifies when he says, “Dan shall judge his people, as one tribe in Israel.” But some one may say that this was meant of Samson, who sprang from the tribe of Dan, and judged his people for twenty years. That, however, was only partially made good in the case of Samson; but this shall be fulfilled completely in the case of Antichrist. For Jeremiah, too, speaks in this manner: “From Dan we shall hear the sound of the sharpness of his horses; at the sound of the neighing of his horses the whole land trembled.” And again, Moses says:  “Dan is a lion’s whelp, and he shall leap from Bashan.” And that no one may fall into the mistake of thinking that this is spoken of the Saviour, let him attend to this. “Dan,” says he, “is a lion’s whelp;” and by thus naming the tribe of Dan as the one whence the accuser is destined to spring, he made the matter in hand quite clear. For as Christ is born of the tribe of Judah, so Antichrist shall be born of the tribe of Dan. And as our Lord and Saviour Jesus Christ, the Son of God, was spoken of in prophecy as a lion on account or His royalty and glory, in the same manner also has the Scripture prophetically described the accuser as a lion, on account of his tyranny and violence.
* ↑ After Irenæus, book v. ch. xxx. [vol. i. p. 559, this series], many of the ancients express this opinion. See too Bellarmine, De Pontifice Rom., iii. 12.
* ↑ διάβολος.
* ↑ Gen. xlix. 16.
* ↑ φωνὴν ὀξύτητος. There is another reading, σπουδήν = haste.
* ↑ χρεμετισμοῦ. [Conf. p. 207, supra.]
* ↑ Jer. viii. 16.
* ↑ Deut. xxxiii. 22.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section VIII

VIII.
And what am I to say with respect to men, when the very elements themselves will disown their order? There will be earthquakes in every city, and plagues in every country; and monstrous thunderings and frightful lightnings will burn up both houses and fields. Storms of winds will disturb both sea and land excessively; and there will be unfruitfulness on the earth, and a roaring in the sea, and an intolerable agitation on account of souls and the destruction of men. There will be signs in the sun, and signs in the moon, deflections in the stars, distresses of nations, intemperateness in the atmosphere, discharges of hail upon the face of the earth, winters of excessive severity, different frosts, inexorable scorching winds, unexpected thunderings, unlooked-for conflagrations; and in general, lamentation and mourning in the whole earth, without consolation. For, “because iniquity shall abound, the love of many shall wax cold.” By reason of the agitation and confusion of all these, the Lord of the universe cries in the Gospel, saying, “Take heed that ye be not deceived; for many shall come in my name, saying, I am Christ, and the time draweth near: go ye not therefore after them. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not yet by and by.” Let us observe the word of the Saviour, how He always admonished us with a view to our security:  “Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ.”
* ↑ περὶ ἀνθρώπων, which is the reading of Codex B, instead of ἀπὸ ἀνθρώπων.
* ↑ ἄμετροι, the reading of Codex B instead of ἄνεμοι.
* ↑ The text is, ἀπὸ ψυχῶν καὶ ἀπωλείας ἀνθρώπων. We may suggest some such correction as ἀποψυχόντων κατ᾽ ἀπωλείας ἀνθρωπων ="men’s hearts failing them concerning the destruction.”
* ↑ διάφοροι.  Better with B, ἀδιάφοροι = promiscuous, without distinction, and so perhaps continuous or unseasonable.
* ↑ Matt. xxiv. 12.
* ↑ Luke xxi. 8, 9.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section X

X.
And the apostles, who speak of God, in establishing the truth of the advent of the Lord Jesus Christ, have each of them indicated the appearing of these abominable and ruin-working men, and have openly announced their lawless deeds. First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: “Know this first, children, that there shall come in the last days scoffers, walking after their own lusts. And there shall be false teachers among you, who privily shall bring in damnable heresies.” After him, John the theologian, and the beloved of Christ, in harmony with him, cries, “The children of the devil are manifest; and even now are there many antichrists; but go not after them. Believe not every spirit, because many false prophets are gone out into the world.” And then Jude, the brother of James, speaks in like manner: “In the last times there shall be mockers, walking after their own ungodly lusts. There be they who, without fear, feed themselves.” You have observed the concord of the theologians and apostles, and the harmony of their doctrine.
* ↑ θεηγόροι.  Codex B gives θεολόγοι.
* ↑ 2 Pet. iii. 3.
* ↑ 2 Pet. ii. 1.
* ↑ θεολόγος.
* ↑ 1 John iii. 10.
* ↑ 1 John ii. 18.
* ↑ Luke xxi. 8.
* ↑ 1 John iv. 1.
* ↑ οἱ ἀφόβως ἑαυτοὺς ποιμαίνοντες, instead of the received οἱ ἀποδιορίζοντες ἑαυτούς.
* ↑ Jude 18, 19.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XIV

XIV.
Now, since these things which are thus spoken mystically by the prophet seem to all to be hard to understand, we shall conceal none of them from those who are possessed of sound mind. By mentioning the first beast, namely the lioness that comes up out of the sea, Daniel means the kingdom of the Babylonians which was set up in the world; and that same is also the “golden head” of this image. And by speaking of its “wings like an eagle,” he shows that king Nabuchodonosor was elevated and exalted himself against God. Then he says that its “wings were plucked out,” and means by this that his glory was subverted: for he was driven from his kingdom.  And in stating that a “man’s heart was given it, and it was made stand upon the feet like a man,” he means that he repented, and acknowledged that he was himself but a man, and gave the glory to God. Lo, I have thus unfolded the similitude of the first beast.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XLI

XLI.
Then He shall gather together all nations, as the holy Gospel so strikingly declares. For what says Matthew the evangelist, or rather the Lord Himself, in the Gospel?  “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory:  and before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Come, ye prophets, who were cast out for my name’s sake. Come, ye patriarchs, who before my advent were obedient to me, and longed for my kingdom. Come, ye apostles, who were my fellows in my sufferings in my incarnation, and suffered with me in the Gospel. Come, ye martyrs, who confessed me before despots, and endured many torments and pains.  Come, ye hierarchs, who did me sacred service blamelessly day and night, and made the oblation of my honourable body and blood daily.
* ↑ Matt. xxv. 31–34.
* ↑ [All this is in the manner of Hippolytus; and here is a striking testimony to a daily Eucharist, if this be genuine.]