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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XVIII

Chapter XVIII.
In the next place, referring to the statements of the Egyptians, who talk loftily about irrational animals, and who assert that they are a sort of symbols of God, or anything else which their prophets, so termed, are accustomed to call them, Celsus says that “an impression is produced in the minds of those who have learned these things; that they have not been initiated in vain;” while with regard to the truths which are taught in our writings to those who have made progress in the study of Christianity (through that which is called by Paul the gift consisting in the “word of wisdom” through the Spirit, and in the “word of knowledge” according to the Spirit), Celsus does not seem even to have formed an idea, judging not only from what he has already said, but from what he subsequently adds in his attack upon the Christian system, when he asserts that Christians “repel every wise man from the doctrine of their faith, and invite only the ignorant and the vulgar;” on which assertions we shall remark in due time, when we come to the proper place.
* ↑ φαντασίαν ἐξαποστέλλειν τοῖς ταῦτα μεμαθηκόσιν, ὅτι μὴ μάτην μεμύηνται.
* ↑ πεφαντάσθαι.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XX

Chapter XX.
And we say to those who hold similar opinions to those of Celsus: “Paul then, we are to suppose, had before his mind the idea of no pre-eminent wisdom when he professed to speak wisdom among them that are perfect?” Now, as he spoke with his customary boldness when in making such a profession he said that he was possessed of no wisdom, we shall say in reply:  first of all examine the Epistles of him who utters these words, and look carefully at the meaning of each expression in them—say, in those to the Ephesians, and Colossians, and Thessalonians, and Philippians, and Romans,—and show two things, both that you understand Paul’s words, and that you can demonstrate any of them to be silly or foolish. For if any one give himself to their attentive perusal, I am well assured either that he will be amazed at the understanding of the man who can clothe great ideas in common language; or if he be not amazed, he will only exhibit himself in a ridiculous light, whether he simply state the meaning of the writer as if he had comprehended it, or try to controvert and confute what he only imagined that he understood!
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XXI

Chapter XXI.
And I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to “those without,” while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house.  And when he comes to understand it, he will admire the reason why some are said to be “without,” and others “in the house.” And again, who would not be filled with astonishment that is able to comprehend the movements of Jesus; ascending at one time a mountain for the purpose of delivering certain discourses, or of performing certain miracles, or for His own transfiguration, and descending again to heal the sick and those who were unable to follow Him whither His disciples went? But it is not the appropriate time to describe at present the truly venerable and divine contents of the Gospels, or the mind of Christ—that is, the wisdom and the word—contained in the writings of Paul. But what we have said is sufficient by way of answer to the unphilosophic sneers of Celsus, in comparing the inner mysteries of the Church of God to the cats, and apes, and crocodiles, and goats, and dogs of Egypt.
* ↑ τηρήσεως.
* ↑ σαφήνειαν.
* ↑ μεταβάσεις.
* ↑ ἀφιλόσοφον χλεύην.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XXV

Chapter XXV.
Now, in order to grant that there did exist a healing spirit named Æsculapius, who used to cure the bodies of men, I would say to those who are astonished at such an occurrence, or at the prophetic knowledge of Apollo, that since the cure of bodies is a thing indifferent, and a matter within the reach not merely of the good, but also of the bad; and as the foreknowledge of the future is also a thing indifferent—for the possessor of foreknowledge does not necessarily manifest the possession of virtue—you must show that they who practise healing or who forefell the future are in no respect wicked, but exhibit a perfect pattern of virtue, and are not far from being regarded as gods. But they will not be able to show that they are virtuous who practise the art of healing, or who are gifted with foreknowledge, seeing many who are not fit to live are related to have been healed; and these, too, persons whom, as leading improper lives, no wise physician would wish to heal. And in the responses of the Pythian oracle also you may find some injunctions which are not in accordance with reason, two of which we will adduce on the present occasion; viz., when it gave commandment that Cleomedes—the boxer, I suppose—should be honoured with divine honours, seeing some great importance or other attaching to his pugilistic skill, but did not confer either upon Pythagoras or upon Socrates the honours which it awarded to pugilism; and also when it called Archilochus “the servant of the Muses”—a man who employed his poetic powers upon topics of the most wicked and licentious nature, and whose public character was dissolute and impure—and entitled him “pious,” in respect of his being the servant of the Muses, who are deemed to be goddesses!  Now I am inclined to think that no one would assert that he was a “pious” man who was not adorned with all moderation and virtue, or that a decorous man would utter such expressions as are contained in the unseemly iambics of Archilochus. And if nothing that is divine in itself is shown to belong either to the healing skill of Æsculapius or the prophetic power of Apollo, how could any one, even were I to grant that the facts are as alleged, reasonably worship them as pure divinities?—and especially when the prophetic spirit of Apollo, pure from any body of earth, secretly enters through the private parts the person of her who is called the priestess, as she is seated at the mouth of the Pythian cave! Whereas regarding Jesus and His power we have no such notion; for the body which was born of the Virgin was composed of human material, and capable of receiving human wounds and death.
* ↑ μέσον.
* ↑ ἀστείους.
* ↑ Cf. Smith’s Dict. of Biograph., s.v.
* ↑ εὐσεβῆ.
* ↑ κόσμιος.
* ↑ οἱ μῂ σεμνοί.
* ↑ ὅτε διὰ τοῦ Πυθίου στομίου περικαθεζομένῃ τῇ καλουμένῃ προφήτιδι πνεῦμα διὰ τῶν γυναικείων ὑπεισέρχεται τὸ μαντικὸν, ὁ ᾽Απόλλων, τὸ καθαρὸν ἀπὸ γηίνου σώματος. Boherellus conjectures τὸ μαντικὸν τοῦ ᾽Απόλλωνος τὸ καθαρον.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 12

XII.
On the Words in Psalm cxxxix. 15: “My Substance or (Bones) Was Not Hid from Thee, Which Thou Madest in Secret.”
It is said also by those who treat of the nature and generation of animals, that the change of the blood into bone is something invisible and intangible, although in the case of other parts, I mean the flesh and nerves, the mode of their formation may be seen. And the Scripture also, in Ecclesiastes, adduces this, saying, “As thou knowest not the bones in the womb of her that is with child, so thou shalt not know the works of God.” But from Thee was not hid even my substance, as it was originally in the lowest parts of the earth.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 5

V.
On Psalm lix. 11. Concerning the Jews.
For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them.  He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men—but they are and exist still—yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, “Scatter them,” he says, “by Thy power;” which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger’s sake.
For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore “scatter” them everywhere on earth, where my Church is to be established, in order that when they see the Church founded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 10

X.
On Psalm cxix. 30–32
He who loves truth, and never utters a false word with his mouth, may say, “I have chosen the way of truth.”  Moreover, he who always sets the judgments of God before his eyes, and remembers them in every action, will say, “Thy judgments have I not forgotten.” And how is our heart enlarged by trials and afflictions! For these pluck out the thorns of anxious thoughts within us, and enlarge the heart for the reception of the divine laws. For, says he, “in affliction Thou hast enlarged me.” Then do we walk in the way of God’s commandments, well prepared for it by the endurance of trials.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 11

XI.
On the Words in Psalm cxxvii. 7: “On the Wrath of Mine Enemies.” Etc.
Hast thou seen that the power (of God) is most mighty on every side? For (says he) Thou wilt be able to save me when in the midst of troubles, and to keep them in check when they rage, and rave, and breathe fire.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 3

III. On Psalm lv. 15
One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 6

VI.
On Psalm lxii. 6
Aliens (μετανάσται) properly so called are those who have been despoiled by some enemies or adversaries, and have then become wanderers; a thing which we indeed also endured formerly at the hand of the demons. But from the time that Christ took us up by faith in Him, we are no longer aliens from the true country—the Jerusalem which is above—nor have we to bear alienation in error from the truth.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 2

Other Fragments on the Psalms.
II.
On Psalm xxxi. 22. Of the Triumph of the Christian Faith.
The mercy of God is not so “marvellous” when it is shown in humbler cities as when it is shown in “a strong city,” and for this reason “God is to be blessed.”
* ↑ De Magistris, Acta Martyrum Ostien., p. 256.
* ↑ The allusion probably is to the seat of imperial power itself.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/Doubtful Fragments on the Psalms/Part 4

IV.
On Psalm lviii. 11
But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men, and judges all who dwell upon earth. It is proper further to inquire whether the prophecy in hand, which quite corresponds and fits in with those preceding it, may describe the end.
When Hippolytus dictated these words, the grammarian asked him why he hesitated about that prophecy, as if he mistrusted the divine power in that calamity of exile.
The learned man calls attention to the question why the word διαγράφῃ (= may describe) was used by me in the subjunctive mood, as if silently indicating doubt.
Hippolytus accordingly replied:—
You know indeed quite well, that words of that form are used as conveying by implication a rebuke to those who study the prophecies about Christ, and talk righteousness with the mouth, while they do not admit His coming, nor listen to His voice when He calls to them, and says, “He that hath ears to hear let him hear;” who have made themselves like the serpent and have made their ears like those of a deaf viper, and so forth. God then does, in truth, take care of the righteous, and judges their cause when injured on the earth; and He punishes those who dare to injure them.
# An Etymological Dictionary of the German Language/Sünde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Sünde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Sünde, f., ‘sin, offence,’ from the equiv. MidHG. sünde, OHG. suntu, suntea (base *sundî), f. Corresponding to OLG. sundia, Du. zonde; the equiv. AS. synn (E. sin) is based on the primary form *sunjô for *sundjô; OIc. synð also points to a Goth. *sunidi. Pre-Teut. swntiâ-, swenetiâ-, belong to a pre-Teut. root swen, sun, which, with a dental suffix, appear also in Gr. ἄτη, ‘guilt, damage,’ Lat. sons, ‘guilty,’ sonticus, ‘injurious.’
# An Etymological Dictionary of the German Language/Tabak

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tabak | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tabak, m., ‘tobacco,’ ModHG. only; orig. an American word (like Kartoffel), now found in all modern languages; comp. Du. tabak, E. tobacco, Fr. tabac, Ital. tabacco, Span. tabaco; ‘properly the roll through which the smoke of the prepared plant was imbibed.’
# An Etymological Dictionary of the German Language/Tafel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tafel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tafel, f., ‘table, tablet, slab,’ from MidHG. tavel, tavele, f., ‘tablet, picture, table,’ OHG. tavala (tabala, tabella), f., ‘tablet’; borrowed during the OHG. period from Lat. tabula, tabella. Even in the pre-HG. period Lat. tabula passed into HG. and was normally permutated; comp. OHG. zabal, MidHG. zabel (see Schach). It corresponds to the Romance cognates, Ital. tavola, ‘table, tablet, board, picture, Fr. table (E. table). —
# An Etymological Dictionary of the German Language/Süd

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Süd | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Süd, see Süden.
# An Etymological Dictionary of the German Language/Süden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Süden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Süden, m., ‘south’; the strictly HG. form is Sund, which survives in the proper names Sundgau, Sundheim, &c.; comp. OHG. sundwint, ‘south wind,’ sundarwint (MidHG. sunderwint). Yet the simple form of the word became obsolete at an early period in UpG. (the term used being Mittag), the names of the other cardinal ​points being also unknown. The loss of the n in Süden (MidHG. sunden. OHG. sundan) points to the adoption of the word from LG. The primit. Teut. stem sunþ-, ‘south,’ is also assumed by OIc. sunnan, AS. sûðan, ‘from the south,’ AS. sûð, Du. zuid, OSax. sûth, ‘south.’ The term sunþ-, ‘south,’ is as specifically Teut. as Norden and Westen. Whether sunþ- is derived from sun-, in Goth. sun-nô, ‘sun,’ and means lit. ‘sun-side,’ is not certain (yet note Osten as ‘dawn-side’).
# An Etymological Dictionary of the German Language/Sühne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Sühne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Sühne, f., ‘atonement, expiation, reconciliation,’ from MidHG. (rare) süene (mostly suone), f., ‘atonement, reconciliation, sentence,’ OHG. suona, f., ‘sentence, court, reconciliation.’ To this is allied ModHG. sühnen, vb., ‘to atone for, expiate, conciliate,’ from MidHG. süenen, OHG. suonen, ‘to conciliate, reconcile, equalise’ (OHG. ‘to judge’). OHG. suona, ‘court,’ and OIc. són, ‘sacrifice,’ appear to be connected with a root sā̆n, ‘to set up,’ from which Lat. sânus, ‘healthy,’ and ModHG. gesund may have been derived. Deriv. versöhnen, ‘to reconcile.’
# An Etymological Dictionary of the German Language/Sündflut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Sündflut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Sündflut, f., ‘the Flood,’ is an early ModHG. corruption of the equiv. MidHG. and OHG. sin-vluot, which means lit. ‘great universal overflow.’ The term sin-, which appears only in OTeut. compounds, signifies ‘general, constantly, always’ (comp. Singrün, ‘periwinkle’), in Goth. sinteins, ‘daily, everlasting,’ AS. symble, OSax. and OHG. simblum, ‘always.’ Comp. Lat. sem-per, ‘always.’
# An Etymological Dictionary of the German Language/Tadel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tadel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tadel, m., ‘blame, censure, reproof,’ from MidHG. tadel, m. and n., ‘fault, stain, defect (bodily or mental). The word is recorded at a remarkably late period — the end of the 12th cent. — but this, of course, does not prove that it was borrowed. The Teut. root daþ (dad?) contained in it has been compared, probably without just grounds, with Gr. τωθάω (root dhôdh), ‘to deride, mock.’
# An Etymological Dictionary of the German Language/T

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* Tabak
* Tadel
* Tafel
* Tafelrunde
* Tag
* täglich
* Takel
* Talg
* Tand
* Tändelei
* Tang
* Tann
* Tanne
* Tante
* Tanz
* tapfer
* Tappe
* Tarnkappe
* Tasche
* Tasse
* tasten
* Tatze
* Tau
* Tau
* taub
* Taube
* Tauber
* tauchen
* Taucher
* tauen
* Taufe
* taugen
* Taumel
* Tausch
* tausend
* Tausendgüldenkraut
* Teer
* Teich
* teig
* Teig
* Teil
* teilen
* teils
* Teller
* Tempel
* Tenne
* Teppich
* Terne
* teuer
* Teufel
* Text
* Thal
* zu Thal
* Thaler
* That
* thätig
* Thau
* thauen
* Thee
* Theer
* Theiding
* Theil
* Theriak
* theuer
* Thier
* Thon
* Thor
* thöricht
* Thorheit
* Thor
* Thran
* Thräne
* Thron
* thun
* Thunfisch
* Thür
* Thurm
* tief
* Tiegel
* Tier
* tilgen
* Tinte
* Tisch
* Titel
* Tobel
* toben
* Tochter
* Tod
* todt
* toll
* Tölpel
* Ton
* Tonne
* Topas
* Topf
* Topp
* Torf
* Torkel
* torkeln
* Tornister
* Tort
* Torte
* tosen
* tot
* traben
* Trabant
* Tracht
* trächtig
* trachten
* träge
* tragen
* trampeln
* Trampeltier
* Trank
* Trappe
* Traß
* Tratte
* Traube
* trauen
* Trauer
* Traufe
* Traum
* traun
* traut
* Treber
* trecken
* Treff
* treffen
* Treffen
* treiben
* treideln
* trendeln
* trennen
* Trense
* Treppe
* Trespe
* Tresse
* Trester
* treten
* treu
* Trichter
* Trieb
* triefen
* triegen
* Trift
* triftig
* trillern
* trinken
* trippeln
* Tripper
* Tritt
* trocken
* Troddel
* trödeln
* Trog
* trollen
* Trommel
* Tropf
* Tropfen
* Trost
* trösten
* Troß
* Trott
* Trotte
* Trotz
* trotz
* trübe
* Trübsal
* Trubel
* Truchseß
* Trüffel
* Trug
* Truhe
* Trumm
* Trumpf
* Trunk
* trunken
* Trupp
* Truthahn
* Tuch
* tüchtig
* Tücke
* Tuff
* Tugend
* Tülle
* Tulpe
* -tum
* Tümpel
* tünchen
* tunken
* Tüpfel
* Turm
* turnen
* Turteltaube
* Tusch
* Tusche
* tuten
* Tüttel
* Twing
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VII/Chapter XVII

Chapter XVII.
In one point alone is Celsus correct in his statements on this subject. It is that in which he says:  “The prophets would not foretell this, because it involves that which is wicked and impious,”—namely, that the great God should become a slave or suffer death. But that which is predicted by the prophets is worthy of God, that He who is the brightness and express image of the divine nature should come into the world with the holy human soul which was to animate the body of Jesus, to sow the seed of His word, which might bring all who received and cherished it into union with the Most High God, and which would lead to perfect blessedness all those who felt within them the power of God the Word, who was to be in the body and soul of a man. He was to be in it indeed, but not in such a way as to confine therein all the rays of His glory; and we are not to suppose that the light of Him who is God the Word is shed forth in no other way than in this. If, then, we consider Jesus in relation to the divinity that was in Him, the things which He did in this capacity present nothing to offend our ideas of God, nothing but what is holy; and if we consider Him as man, distinguished beyond all other men by an intimate communion with the Eternal Word, with absolute Wisdom, He suffered as one who was wise and perfect, whatever it behoved Him to suffer who did all for the good of the human race, yea, even for the good of all intelligent beings.  And there is nothing absurd in a man having died, and in His death being not only an example of death endured for the sake of piety, but also the first blow in the conflict which is to overthrow the power of that evil spirit the devil, who had obtained dominion over the whole world. For we have signs and pledges of the destruction of his empire, in those who through the coming of Christ are everywhere escaping from the power of demons, and who, after their deliverance from this bondage in which they were held, consecrate themselves to God, and earnestly devote themselves day by day to advancement in a life of piety.