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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LXXIX

Chapter LXXIX.
And therefore there was no need that there should everywhere exist many bodies, and many spirits like Jesus, in order that the whole world of men might be enlightened by the Word of God. For the one Word was enough, having arisen as the “Sun of righteousness,” to send forth from Judea His coming rays into the soul of all who were willing to receive Him. But if any one desires to see many bodies filled with a divine Spirit, similar to the one Christ, ministering to the salvation of men everywhere, let him take note of those who teach the Gospel of Jesus in all lands in soundness of doctrine and uprightness of life, and who are themselves termed “christs” by the holy Scriptures, in the passage, “Touch not Mine anointed, and do not My prophets any harm.” For as we have heard that Antichrist cometh, and yet have learned that there are many antichrists in the world, in the same way, knowing that Christ has come, we see that, owing to Him, there are many christs in the world, who, like Him, have loved righteousness and hated iniquity, and therefore God, the God of Christ, anointed them also with the “oil of gladness.” But inasmuch as He loved righteousness and hated iniquity above those who were His partners, He also obtained the first-fruits of His anointing, and, if we must so term it, the entire unction of the oil of gladness; while they who were His partners shared also in His unction, in proportion to their individual capacity. Therefore, since Christ is the Head of the Church, so that Christ and the Church form one body, the ointment descended from the head to the beard of Aaron,—the symbols of the perfect man,—and this ointment in its descent reached to the very skirt of his garment. This is my answer to the irreverent language of Celsus when he says, “He ought to have breathed (His Spirit) alike into many bodies, and have sent it forth into all the world.” The comic poet, indeed, to cause laughter, has represented Jupiter asleep and awaking from slumber, and despatching Mercury to the Greeks; but the Word, knowing that the nature of God is unaffected by sleep, may teach us that God administers in due season, and as right reason demands, the affairs of the world. It is not, however, a matter of surprise that, owing to the greatness and incomprehensibility of the divine judgments, ignorant persons should make mistakes, and Celsus among them. There is therefore nothing ridiculous in the Son of God having been sent to the Jews, amongst whom the prophets had appeared, in order that, making a commencement among them in a bodily shape, He might arise with might and power upon a world of souls, which no longer desired to remain deserted by God.
* ↑ τῶν χριστῶν μου.
* ↑ Cf. 1 Chron. xvi. 22 and Ps. cv. 15.
* ↑ τοὺς μετόχους αὐτοῦ.
* ↑ δυσδιηγήτους τὰς κρίσεις.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LXXVIII

Chapter LXXVIII.
Celsus next makes certain observations of the following nature: “Again, if God, like Jupiter in the comedy, should, on awaking from a lengthened slumber, desire to rescue the human race from evil, why did He send this Spirit of which you speak into one corner (of the earth)? He ought to have breathed it alike into many bodies, and have sent them out into all the world. Now the comic poet, to cause laughter in the theatre, wrote that Jupiter, after awakening, despatched Mercury to the Athenians and Lacedæmonians; but do not you think that you have made the Son of God more ridiculous in sending Him to the Jews?” Observe in such language as this the irreverent character of Celsus, who, unlike a philosopher, takes the writer of a comedy, whose business is to cause laughter, and compares our God, the Creator of all things, to the being who, as represented in the play, on awaking, despatches Mercury (on an errand)! We stated, indeed, in what precedes, that it was not as if awakening from a lengthened slumber that God sent Jesus to the human race, who has now, for good reasons, fulfilled the economy of His incarnation, but who has always conferred benefits upon the human race. For no noble deed has ever been performed amongst men, where the divine Word did not visit the souls of those who were capable, although for a little time, of admitting such operations of the divine Word. Moreover, the advent of Jesus apparently to one corner (of the earth) was founded on good reasons, since it was necessary that He who was the subject of prophecy should make His appearance among those who had become acquainted with the doctrine of one God, and who perused the writings of His prophets, and who had come to know the announcement of Christ, and that He should come to them at a time when the Word was about to be diffused from one corner over the whole world.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LXXX

Chapter LXXX.
After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nation from the very earliest times, from whom the delusive system of astrology has spread abroad among men. Nay, he ranks the Magi also in the same category, from whom the art of magic derived its name and has been transmitted to other nations, to the corruption and destruction of those who employ it. In the preceding part of this work, (we mentioned) that, in the opinion even of Celsus, the Egyptians also were guilty of error, because they had indeed solemn enclosures around what they considered their temples, while within them there was nothing save apes, or crocodiles, or goats, or asps, or some other animal; but on the present occasion it pleases him to speak of the Egyptian people too as most divinely inspired, and that, too, from the earliest times,—perhaps because they made war upon the Jews from an early date. The Persians, moreover, who marry their own mothers, and have intercourse with their own daughters, are, in the opinion of Celsus, an inspired race; nay, even the Indians are so, some of whom, in the preceding, he mentioned as eaters of human flesh. To the Jews, however, especially those of ancient times, who employ none of these practices, he did not merely refuse the name of inspired, but declared that they would immediately perish. And this prediction he uttered respecting them, as being doubtless endued with prophetic power, not observing that the whole history of the Jews, and their ancient and venerable polity, were administered by God; and that it is by their fall that salvation has come to the Gentiles, and that “their fall is the riches of the world, and the diminishing of them the riches of the Gentiles,” until the fulness of the Gentiles come, that after that the whole of Israel, whom Celsus does not know, may be saved.
* ↑ ἐξ ἀρχῆς.
* ↑ γενεθλιαλογία.
* ↑ [On the manners of heathen nations, note this. See 1 Cor. v. 1.]
* ↑ Cf. Rom. xi. 11, 12.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter V

Chapter V.
But that a light is suddenly kindled in the soul, as by a fire leaping forth, is a fact known long ago to our Scriptures; as when the prophet said, “Light ye for yourselves the light of knowledge.” John also, who lived after him, said, “That which was in the Logos was life, and the life was the light of men;” which “true light lighteneth every man that cometh into the world” (i.e., the true world, which is perceived by the understanding), and maketh him a light of the world:” For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus.” And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;” and again, “The light of Thy countenance, O Lord, was manifested towards us;” and, “In Thy light we shall see light.” And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: “Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.” The same prophet also, when predicting the advent of Jesus, who was to turn away men from the worship of idols, and of images, and of demons, says, “To those that sat in the land and shadow of death, upon them hath the light arisen;” and again, “The people that sat in darkness saw a great light.” Observe now the difference between the fine phrases of Plato respecting the “chief good,” and the declarations of our prophets regarding the “light” of the blessed; and notice that the truth as it is contained in Plato concerning this subject did not at all help his readers to attain to a pure worship of God, nor even himself, who could philosophize so grandly about the “chief good,” whereas the simple language of the holy Scriptures has led to their honest readers being filled with a divine spirit; and this light is nourished within them by the oil, which in a certain parable is said to have preserved the light of the torches of the five wise virgins.
* ↑ Hos. x. 12. φωτίσατε ἑαυτοῖς φῶς γνώσεως (LXX.). The Masoretic text is, תע“וְ רינִ סכֶלָ וּרינִ, where for תע“וְ (and time) the Septuagint translator apparently read תעַדַּ (knowledge), ד and ו being interchanged for their similarity.
* ↑ Cf. John i. 3, 4.
* ↑ τὸν ἀληθινὸν καὶ νοητόν.
* ↑ Cf. 2 Cor. iv. 6.
* ↑ Ps. xxvii. 1 (attributed to David).
* ↑ Ps. cxix. 105.
* ↑ Ps. iv. 6 (Heb. “Lift up upon us,” etc.)
* ↑ Ps. xxxvi. 9.
* ↑ Cf. Isa. lx. 1.
* ↑ Cf. Isa. ix. 2.
* ↑ Cf. Isa. ix. 2.
* ↑ ἐνθουσιᾷν.
* ↑ Cf. Matt. xxv. 4.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LXXXI

Chapter LXXXI.
I do not understand, however, how he should say of God, that although “knowing all things, He was not aware of this, that He was sending His Son amongst wicked men, who were both to be guilty of sin, and to inflict punishment upon Him.” Certainly he appears, in the present instance, to have forgotten that all the sufferings which Jesus was to undergo were foreseen by the Spirit of God, and foretold by His prophets; from which it does not follow that “God did not know that He was sending His Son amongst wicked and sinful men, who were also to inflict punishment upon Him.”  He immediately adds, however, that “our defence on this point is that all these things were predicted.” But as our sixth book has now attained sufficient dimensions, we shall stop here, and begin, God willing, the argument of the seventh, in which we shall consider the reasons which he thinks furnish an answer to our statement, that everything regarding Jesus was foretold by the prophets; and as these are numerous, and require to be answered at length, we wished neither to cut the subject short, in consequence of the size of the present book, nor, in order to avoid doing so, to swell this sixth book beyond its proper proportions.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter VI

Chapter VI.
Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.:  “If it appeared to me that these matters could be adequately explained to the multitude in writing and in oral address, what nobler pursuit in life could have been followed by me, than to commit to writing what was to prove of such advantage to human beings, and to lead the nature of all men onwards to the light?”—let us then consider this point briefly, viz., whether or not Plato were acquainted with any doctrines more profound than are contained in his writings, or more divine than those which he has left behind him, leaving it to each one to investigate the subject according to his ability, while we demonstrate that our prophets did know of greater things than any in the Scriptures, but which they did not commit to writing. Ezekiel, e.g., received a roll, written within and without, in which were contained “lamentations,” and “songs,” and “denunciations;” but at the command of the Logos he swallowed the book, in order that its contents might not be written, and so made known to unworthy persons. John also is recorded to have seen and done a similar thing. Nay, Paul even heard “unspeakable words, which it is not lawful for a man to utter.” And it is related of Jesus, who was greater than all these, that He conversed with His disciples in private, and especially in their sacred retreats, concerning the Gospel of God; but the words which He uttered have not been preserved, because it appeared to the evangelists that they could not be adequately conveyed to the multitude in writing or in speech. And if it were not tiresome to repeat the truth regarding these illustrious individuals, I would say that they saw better than Plato (by means of the intelligence which they received by the grace of God), what things were to be committed to writing, and how this was to be done, and what was by no means to be written to the multitude, and what was to be expressed in words, and what was not to be so conveyed. And once more, John, in teaching us the difference between what ought to be committed to writing and what not, declares that he heard seven thunders instructing him on certain matters, and forbidding him to commit their words to writing.
* ↑ κεφαλίδα βιβλίου.
* ↑ οὐαί: cf. Ezek. ii. 9, 10.
* ↑ Cf. Rev. x. 9.
* ↑ 2 Cor. xii. 4.
* ↑ Cf. Rev. x. 4.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter VII

Chapter VII.
There might also be found in the writings of Moses and of the prophets, who are older not only than Plato, but even than Homer and the invention of letters among the Greeks, passages worthy of the grace of God bestowed upon them, and filled with great thoughts, to which they gave utterance, but not because they understood Plato imperfectly, as Celsus imagines. For how was it possible that they should have heard one who was not yet born? And if any one should apply the words of Celsus to the apostles of Jesus, who were younger than Plato, say whether it is not on the very face of it an incredible assertion, that Paul the tentmaker, and Peter the fisherman, and John who left his father’s nets, should, through misunderstanding the language of Plato in his Epistles, have expressed themselves as they have done regarding God? But as Celsus now, after having often required of us immediate assent (to his views), as if he were babbling forth something new in addition to what he has already advanced, only repeats himself, what we have said in reply may suffice. Seeing, however, he produces another quotation from Plato, in which he asserts that the employment of the method of question and answer sheds light on the thoughts of those who philosophize like him, let us show from the holy Scriptures that the word of God also encourages us to the practice of dialectics: Solomon, e.g., declaring in one passage, that “instruction unquestioned goes astray;” and Jesus the son of Sirach, who has left us the treatise called “Wisdom,” declaring in another, that “the knowledge of the unwise is as words that will not stand investigation.” Our methods of discussion, however, are rather of a gentle kind; for we have learned that he who presides over the preaching of the word ought to be able to confute gainsayers. But if some continue indolent, and do not train themselves so as to attend to the reading of the word, and “to search the Scriptures,” and, agreeably to the command of Jesus, to investigate the meaning of the sacred writings, and to ask of God concerning them, and to keep “knocking” at what may be closed within them, the Scripture is not on that account to be regarded as devoid of wisdom.
* ↑ πολλάκις δὲ ἤδη ὁ Κέλσος θρυλλήσας ὡς ἀξιούμενον εὐθέως πιστεύειν, ὡς καινόν τι παρὰ τὰ πρότερον εἰρημένα.  Guietus thus amends the passage: πολλάκις δὲ ἤδη ὁ Κέλσος ἀξιούμενος εὐθέως πιστεύειν, ὡς καινόν τι παρὰ τὰ πρότερον εἰρημένα θρυλλήσας, etc. Boherellus would change ἀξιούμενον into ἀξιοῦμεν.
* ↑ παιδεία ἀνεξέλεγκτος πλανᾶται: cf. Prov. x. 17 (Sept.).
* ↑ γνῶσις ἀσυνέτου ἀδιεξέταστοι λόγοι: cf. Ecclus. xxi. 18.
# An Etymological Dictionary of the German Language/Kieme

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kieme | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kieme, f., ‘gill (of a fish),’ ModHG. simply, from the equiv. LG. kîm; allied to OHG. chiela, chêla, as well as AS. cîan, ceón, with the same meaning. Since the forms corresponding exactly in sound with Kieme are wanting in the earlier periods, its origin is uncertain; some have connected it with kauen, root kiw (Aryan giw).
# An Etymological Dictionary of the German Language/Kies

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kies | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kies, m., ‘gravel,’ from the equiv. MidHG. kis, m.; Kiesel, ‘pebble,’ from MidHG. kisel, m., ‘flint-stone, hailstone, large hailstone’; OHG. chisil, AS. čeosel, MidE. chisel, ‘pebble.’ Goth. *kisuls, m., is wanting; this would be a derivative of *kisa-, on which MidHG. kis and ModHG. Kies is probably based. Du. kei and kiezel points to kī̆ as the stem.
# An Etymological Dictionary of the German Language/Kieke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kieke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kieke; f., ‘foot-warmer,’ simply ModHG. from the equiv. LG. kîke, in Dan. ildkikkert, ‘foot-warmer.’ Of obscure origin.
# An Etymological Dictionary of the German Language/Kieze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kieze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kieze, f., ‘small basket,’ ModHG. simply, in MidHG. kœ̂tze, f., ‘basket, basket for the back.’ Origin obscure.
# An Etymological Dictionary of the German Language/Kilt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kilt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kilt, Kiltgang, in Alem. ‘nocturnal meeting’; wanting in MidHG. Comp. OHG. chwiltiwërch, n., ‘evening work’; OIc. kveld, n., ‘evening’ (in Iceland and Norway the usual word for evening, while aptann is used poetically and in stately prose). AS. cwyldhreþe, f., ‘bat,’ lit. ‘evening swiftness,’ cwyldsęten, ‘evening.’ Hence qeldos, n., is the oldest word for ‘evening.’ The loss of the w after k is normal; comp. feck, Rot, and Röder.
# An Etymological Dictionary of the German Language/Kiepe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kiepe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kiepe, f., ‘wicker basket,’ ModHG. only, from LG.; comp. Du. kiepekorf, m., ‘wicker basket, basket for the back,’ MidDu. also cûpe, AS. cŷpa, E. dial. kipe, ‘basket’; Goth. *kûpjô or *kiupô is wanting. Whether these terms are borrowed, or rather developed, from MidLat. cûpa, ‘tun,’ and also ‘measure of corn’ (comp. Kufe), cannot be decided.
# An Etymological Dictionary of the German Language/Kiel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kiel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kiel (1.), m., from the equiv. MidHG. kil, m. and n., ‘quill’; not recorded in OHG.; dial. Keil (MidG.), pointing to MidHG. kîl; LG. quiele, kiel, is connected with MidE. quille, E. quill. Goth. *qilus or, *qeilus, and further cognate terms are wanting.
Kiel (2.), m., ‘keel,’ from MidHG. kiel, OHG. chiol, m., ‘a rather large ship’; comp. AS. ceól, m., ‘ship,’ Du. kiel, E. keel, OIc. kjóll, m., ‘ship.’ Scand. kjǫlr, m., ‘ship’s keel,’ is not allied to these; from this the E. word as well as the ModHG. meaning is probably derived (probably through LG. and Dan. influence). The OTeut. *kiuls (the assumed Goth. form), ‘ship,’ may be connected with Gr. γαυλός (γαῦλος), ‘merchant vessel’ (orig. ‘pail,’ also ‘articles in the form of a pail, e.g. beehive’); au would be Goth. iu, as in HG. Stier, Goth. stiurs, compared with Gr. ταῦρος. The fact that a naut. term was orig. common to both the Teutons and the Greeks is no more remarkable than the occurrence of the term Mast among the Teutons and the Romans; besides, the terms relating to shipbuilding stretch still further back, as is proved by the correspondence of Lat. ​nâvis, Gr. ναῦς, Ind. nâus; comp. Nachen. With the Gr. word, Sans. gôlâ, gôlam, ‘cone-shaped pitcher’ (Sans. ô for au), has also been compared; hence a similar signification might be assigned to the orig. Teut. word. Comp. Kahn.
# An Etymological Dictionary of the German Language/Kien

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kien | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kien, m., ‘resinous wood,’ from MidHG. kien, n. and m., OHG. chien, ‘resinous wood, pine chips, pine torch’; comp. AS. *kên, cên, m., ‘torch pine.’ Goth. *kêns or *kizns (comp. Miete from Goth. mizdô) is wanting; further references cannot be found. Comp. also Kiefer.
# An Etymological Dictionary of the German Language/Kind

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kind | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kind, n., ‘child,’ from the equiv. MidHG. kint (gen. kindes), n., OHG. chind, n., ‘child’; corresponding to OSax. kind, n., ‘child’; wanting in Goth., Scand., and E., but a Goth. *kinþa- may be assumed, whence OSlov. čędo, ‘child,’ is borrowed. In OIc. a form kundr, m., ‘son,’ allied by gradation occurs, and with this an adj. suffix kunds, ‘descended from,’ may be most closely connected, Goth. himinakunds, ‘heavenly,’ qinakunds, ‘female,’ AS. feorrancund, ‘having a distant origin.’ This suffix is an old partic. in to (comp. alt, falt, laut, traut, Gott), from a root kun, ken, kan, which has numerous derivatives both in the Teut. and non-Teut. languages. The root signifies ‘to give birth to, beget’; comp. König and also Goth. kuni, OHG. chunni, MidHG. künne, n., ‘race’ (Goth. qêns, ‘woman,’ E. queen, are, however, unconnected). So too AS. cęnnan, ‘to give birth to, beget.’ Teut. ken, Aryan gen, has representatives in Gr. γένος, n., γί-γνομαι, γυνή, in Lat. genus, gigno, gens, in OSlov. žena, ‘wife’ (Pruss. gena, ‘wife’), in Lith. gentis, ‘relative,’ and in the Sans. root jan, ‘to generate,’ jánas, n., ‘race,’ janús, n., ‘birth, creature, race,’ janî, f., ‘woman,’ jantú, m., ‘child, being, tribe,’ jâtá, ‘son’ (the latter is most nearly connected with Teut. Kind).