OpenLLM-France/wikimedia huggingface dataset:
# An Etymological Dictionary of the German Language/Infel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Infel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Infel, Inful, f., from the equiv. MidHG. infel, infele, f., ‘mitre of a bishop or abbot’; formed from Lat. infula.
# An Etymological Dictionary of the German Language/Innung

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Innung | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Innung, f., ‘association,’ from late MidHG. innunge, f., ‘connection (with a corporate body), association, guild’; allied to OHG. innôn, ‘to receive (into an alliance), combine’; connected with inne.
# An Etymological Dictionary of the German Language/Inschlitt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Inschlitt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Inschlitt, see Unschlitt.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 33

XXXII.—To Self-Pleasers.
If place or time is favourable, or the person has advanced, let there be a new judge. Why now art thou lifted up thence? Untaught, thou blasphemest Him of whose liberality thou livest. In such weakness thou dost not ever regard Him.  Throughout advances and profits thou greedily presumest on fortune. There is no law to thee, nor dost thou discern thyself in prosperity. Although they may be counted of gold, let the strains of the pipe always be raving. If thou hast not adored the crucifixion of the Lord, thou hast perished. Both place and occasion and person are now given to thee, if, however, thou believest; but if not, thou shalt fear before Him. Bring thyself into obedience to Christ, and place thy neck under Him. To Him remains the honour and all the confidence of things. When the time flatters thee, be more cautious. Not foreseeing, as it behoves thee, the final awards of fate, thou art not able ever to live again without Christ.

## Footnotes

* ↑ [This is not Patripassianism. Nor does the “one God” of the next chapter involve this heresy.]
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 29

XXVIII.—The Righteous Rise Again.
Righteousness and goodness, peace and true patience, and care concerning one’s deeds, make to live after death. But a crafty mind, mischievous, perfidious, evil, destroys itself by degrees, and delays in a cruel death. O wicked man, hear now what thou gainest by thy evil deeds. Look on the judges of earth, who now in the body torture with terrible punishments; either chastisements are prepared for the deserving by the sword, or to weep in a long imprisonment. Dost thou, last of all, hope to laugh at the God of heaven and the Ruler of the sky, by whom all things were made?  Thou ragest, thou art mad, and now thou takest away the name of God, from whom, moreover, thou shalt not escape; and He will award punishments according to your deeds. Now I would have you be cautious that thou come not to the burning of fire. Give thyself up at once to Christ, that goodness may attend thee.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 31

XXX.—Rich Men, Be Humble.
Learn, O thou who art about to die, to show thyself good to all. Why, in the midst of the people, makest thou thyself to be another than thou art? Thou goest where thou knowest not, and ignorantly thence thou departest. Thou managest wickedly with thy very body; thou thirstest always after riches.  Thou exaltest thyself too much on high; and thou bearest pride, and dost not willingly look on the poor. Now ye do not even feed your parents themselves when placed under you. Ah, wretched men, let ordinary men flee far from you. He lived, and I have destroyed him; the poor man cries out εὕρηκα. By and by thou shalt be driven with the furies of Charybdis, when thou thyself dost perish. Thus ye rich men are undisciplined, ye give a law to those, ye yourselves not being prepared. Strip thyself, O rich man turned away from God, of such evils, if assuredly, perchance, what thou hast seen done may aid thee. Be ye the attendant of God while ye have time. Even as the elm loves the vine, so love ye people of no account.  Observe now, O barren one, the law which is terrible to the evil, and equally benignant to the good; be humble in prosperity. Take away, O rich men, hearts of fraud, and take up hearts of peace.  And look upon your evil-doing. Do ye do good? I am here.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 32

XXXI.—To Judges.
Consider the sayings of Solomon, all ye judges; in what way, with one word of his, he disparages you. How gifts and presents corrupt the judges, thence, thence follows the law. Ye always love givers; and when there shall be a cause, the unjust cause carries off the victory. Thus I am innocent; nor do I, a man of no account, accuse you, because Solomon openly raises the blasphemy. But your god is your belly, and rewards are your laws. Paul the apostle suggests this, I am not deceitful.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 3

II.—God’s Indignation.
In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands out of wood or gold, lest my wrath destroy you for such things. The people before Moses, unskilled, abiding without law, and ignorant of God, prayed to gods that perished, after the likenesses of which they fashioned vain idols. The Lord having brought the Jews out of the land of Egypt, subsequently imposed on them a law; and the Omnipotent enjoined these things, that they should serve Him alone, and not those idols. Moreover, in that law is taught concerning the resurrection, and the hope of living in happiness again in the world, if vain idols be forsaken and not worshipped.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 30

XXIX.—To the Wicked and Unbelieving Rich Man.
Thou wilt, O rich man, by insatiably looking too much to all thy wealth, squander those things to which thou art still seeking to cling. Thou sayest, I do not hope when dead to live after such things as these. O ungrateful to the great God, who thus judgest thyself to be a god; to Him who, when thou knewest nothing of it, brought thee forth, and then nourished thee. He governs thy meadows; He, thy vineyards; He, thy herd of cattle; and He, whatever thou possessest. Nor dost thou give heed to these things; or thou, perchance, rulest all things. He who made the sky, and the earth, and the salt seas, decreed to give us back again ourselves in a golden age. And only if thou believest, thou livest in the secret of God. Learn God, O foolish man, who wishes thee to be immortal, that thou mayest give Him eternal thanks in thy struggle. His own law teaches thee; but since thou seekest to wander, thou disbelievest all things, and thence thou shalt go into hell. By and by thou givest up thy life; thou shalt be taken where it grieveth thee to be: there the spiritual punishment, which is eternal, is undergone; there are always wailings: nor dost thou absolutely die therein—there at length too late proclaiming the omnipotent God.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 25

XXIV.—Of Those Who Live Between the Two.
Thou who thinkest that, by living doubtfully between the two, thou art on thy guard, goest on thy way stript of law, broken down by luxury. Thou art looking forward vainly to so many things, why seekest thou unjust things? And whatever thou hast done shall there remain to thee when dead. Consider, thou foolish one, thou wast not, and lo, thou art seen. Thou knowest not whence thou hast proceeded, nor whence thou art nourished. Thou avoidest the excellent and benignant God of thy life, and thy Governor, who would rather wish thee to live. Thou turnest thyself to thyself, and givest thy back to God. Thou drownest thyself in darkness, whilst thou thinkest thou art abiding in light. Why runnest thou in the synagogue to the Pharisees, that He may become merciful to thee, whom thou of thy own accord deniest? Thence thou goest abroad again; thou seekest healthful things. Thou wishest to live between both ways, but thence thou shalt perish. And, moreover, thou sayest, Who is He who has redeemed from death, that we may believe in Him, since there punishments are awarded? Ah! not thus, O malignant man, shall it be as thou thinkest. For to him who has lived well there is advantage after death. Thou, however, when one day thou diest, shalt be taken away in an evil place. But they who believe in Christ shall be led into a good place, and those to whom that delight is given are caressed; but to you who are of a double mind, against you is punishment without the body. The course of the tormentor stirs you up to cry out against your brother.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 27

XXVI.—To Those Who Resist the Law of Christ the Living God.
Thou rejectest, unhappy one, the advantage of heavenly discipline, and rushest into death while wishing to stray without a bridle. Luxury and the shortlived joys of the world are ruining thee, whence thou shalt be tormented in hell for all time. They are vain joys with which thou art foolishly delighted. Do not these make thee to be a man dead? Cannot thirty years at length make thee a wise man? Ignorant how thou hast first strayed, look upon ancient time, thou thinkest now to enjoy here a joyous life in the midst of wrongs. These are the ruins of thy friends, wars, or wicked frauds, thefts with bloodshed: the body is vexed with sores, and groaning and wailing is indulged; whether a slight disease invade thee, or thou art held down by long sickness, or thou art bereaved of thy children, or thou mournest over a lost wife. All is a wilderness: alas, dignities are hurried down from their height by vices and poverty; doubly so, assuredly, if thou languishest long. And callest thou it life when this life of glass is mortal? Consider now at length that this time is of no avail, but in the future you have hope without the craft of living.  Certainly the little children which have been snatched away desired to live. Moreover, the young men who have been deprived of life, perchance were preparing to grow old, and they themselves were making ready to enjoy joyful days; and yet we unwillingly lay aside all things in the world. I have delayed with a perverse mind, and I have thought that the life of this world was a true one; and I judged that death would come in like manner as ye did—that when once life had departed, the soul also was dead and perished. These things, however, are not so; but the Founder and Author of the world has certainly required the brother slain by a brother. Impious man, say, said He, where is thy brother? and he denied. For the blood of thy brother has cried aloud to Me to heaven. Thou art tormented, I see, when thou thoughtest to feel nothing; but he lives and occupies the place on the right hand.  He enjoys delights which thou, O wicked one, hast lost; and when thou hast called back the world, he also has gone before, and will be immortal: for thou shalt wail in hell. Certainly God lives, who makes the dead to live, that He may give worthy rewards to the innocent and to the good; but to the fierce and impious, cruel hell. Commence, O thou who art led away, to perceive the judgments of God.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 28

XXVII.—O Fool, Thou Dost Not Die to God.
O fool, thou dost not absolutely die; nor, when dead, dost thou escape the lofty One. Although thou shouldst arrange that when dead thou perceivest nothing, thou shalt foolishly be overcome. God the Creator of the world liveth, whose laws cry out that the dead are in existence. But thou, whilst recklessly thou seekest to live without God, judgest that in death is extinction, and thinkest that it is absolute. God has not ordered it as thou thinkest, that the dead are forgetful of what they have previously done. Now has the governor made for us receptacles of death, and after our ashes we shall behold them. Thou art stripped, O foolish one, who thinkest that by death thou art not, and hast made thy Ruler and Lord to be able to do nothing. But death is not a mere vacuity, if thou reconsiderest in thine heart. Thou mayest know that He is to be desired, for late thou shalt perceive Him. Thou wast the ruler of the flesh; certainly flesh ruled not thee.  Freed from it, the former is buried; thou art here. Rightly is mortal man separated from the flesh. Therefore mortal eyes will not be able to be equalled (to divine things). Thus our depth keeps us from the secret of God. Give thou now, whilst in weakness thou art dying, the honour to God, and believe that Christ will bring thee back living from the dead. Thou oughtest to give praises in the church to the omnipotent One.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 26

XXV.—They Who Fear and Will Not Believe.
How long, O foolish man, wilt thou not acknowledge Christ? Thou avoidest the fertile field, and castest thy seeds on the sterile one. Thou seekest to abide in the wood where the thief is delaying. Thou sayest, I also am of God; and thou wanderest out of doors. Now at length, after so many invitations, enter within the palace. Now is the harvest ripe, and the time so many times prepared. Lo, now reap! What! dost thou not repent? Thence now, if thou hast not, gather the seasonable wines. The time of believing to life is present in the time of death. The first law of God is the foundation of the subsequent law. Thee, indeed, it assigned to believe in the second law. Nor are threats from Himself, but from it, powerful over thee. Now astounded, swear that thou wilt believe in Christ; for the Old Testament proclaims concerning Him. For it is needful only to believe in Him who was dead, to be able to rise again to live for all time. Therefore, if thou art one who disbelievest that these things shall be, at length he shall be overcome in his guilt in the second death. I will declare things to come in few words in this little treatise. In it can be known when hope must be preferred. Still I exhort you as quickly as possible to believe in Christ.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter I

Book VI.
Chapter I.
In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that “these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God.” Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception—intelligent as well as simple—not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up amongst literary pursuits, confine their views of the public good within very strait and narrow limits.
* ↑ ἀνατάσεως.
* ↑ πολὺ δὲ τὸ ἥμερον ἐὰν…οἷος τέ τις γένηται ἐπιστρέφειν.
* ↑ πολλὰ χαίρειν φράσαντες.
* ↑ ἀνδραπόδοις.
* ↑ καὶ μὴ οἷοί τε κατακούειν τῆς ἐν φράσει λόγων καὶ τάξει ἀπαγγελλομένων ἀκολουθίας, μόνων ἐφρόντισαν τῶν ἀνατραφέντων ἐν λόγοις καὶ μαθήυασιν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter IX

Chapter IX.
Celsus quotes another saying of Plato to the following effect: “It has occurred to me to speak once more upon these subjects at greater length, as perhaps I might express myself about them more clearly than I have already done for there is a certain ‘real’ cause, which proves a hindrance in the way of him who has ventured, even to a slight extent, to write on such topics; and as this has been frequently mentioned by me on former occasions, it appears to me that it ought to be stated now. In each of existing things, which are necessarily employed in the acquisition of knowledge, there are three elements; knowledge itself is the fourth; and that ought to be laid down as the fifth which is both capable of being known and is true. Of these, one is ‘name;’ the second is ‘word;’ the third, ‘image;’ the fourth, ‘knowledge.’” Now, according to this division, John is introduced before Jesus as the voice of one crying in the wilderness, so as to correspond with the “name” of Plato; and the second after John, who is pointed out by him, is Jesus, with whom agrees the statement, “The Word became flesh;” and that corresponds to the “word” of Plato. Plato terms the third “image;” but we, who apply the expression “image” to something different, would say with greater precision, that the mark of the wounds which is made in the soul by the word is the Christ which is in each one of us and this mark is impressed by Christ the Word. And whether Christ, the wisdom which is in those of us who are perfect, correspond to the “fourth” element—knowledge—will become known to him who has the capacity to ascertain it.
* ↑ ὧν ἓν μὲν ὄνομα· δεύτερον δὲ λόγος· τὸ δὲ τρίτον εἴδωλον· τὸ τέταρτον δὲ ἐπιστήμη.
* ↑ τρανότερον φήσομεν ἐν τῇ ψυχῇ γινόμενον μετὰ τὸν λόγον τῶν τραυμάτων τύπον, τοῦτον εἶναι τὸν ἑν ἑκάστῳ Χριστὸν, ἀπὸ Χριστοῦ Λόγου.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LI

Chapter LI.
On the present occasion, however, it is not our object to enter into an explanation of the subject of intelligent and sensible beings, nor of the manner in which the different kinds of days were allotted to both sorts, nor to investigate the details which belong to the subject, for we should need whole treatises for the exposition of the Mosaic cosmogony; and that work we had already performed, to the best of our ability, a considerable time before the commencement of this answer to Celsus, when we discussed with such measure of capacity as we then possessed the question of the Mosaic cosmogony of the six days. We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah, that days will come when not the sun, but the Lord Himself, will be to them an everlasting light, and God will be their glory. And it is from misunderstanding, I think, some pestilent heresy which gave an erroneous interpretation to the words, “Let there be light,” as if they were the expression of a wish merely on the part of the Creator, that Celsus made the remark: “The Creator did not borrow light from above, like those persons who kindle their lamps at those of their neighbours.” Misunderstanding, moreover, another impious heresy, he has said: “If, indeed, there did exist an accursed god opposed to the great God, who did this contrary to his approval, why did he lend him the light?” So far are we from offering a defence of such puerilities, that we desire, on the contrary, distinctly to arraign the statements of these heretics as erroneous, and to undertake to refute, not those of their opinions with which we are unacquainted, as Celsus does, but those of which we have attained an accurate knowledge, derived in part from the statements of their own adherents, and partly from a careful perusal of their writings.
* ↑ περὶ νοητῶν καὶ αἰσθητῶν.
* ↑ αἱ φύσεις τῶν ἡμερῶν.
* ↑ ἐν καταστάσει ἔσεσθαι ἡμέρας.
* ↑ Cf. Isa. lx. 19.
* ↑ εὐκτικῶς.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LIV

Chapter LIV.
Let us see, then, briefly what holy Scripture has to say regarding good and evil, and what answer we are to return to the questions, “How is it that God created evil?” and, “How is He incapable of persuading and admonishing men?” Now, according to holy Scripture, properly speaking, virtues and virtuous actions are good, as, properly speaking, the reverse of these are evil. We shall be satisfied with quoting on the present occasion some verses from the thirty-fourth Psalm, to the following effect: “They that seek the Lord shall not want any good thing. Come, ye children, hearken unto me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good.” Now, the injunctions to “depart from evil, and to do good,” do not refer either to corporeal evils or corporeal blessings, as they are termed by some, nor to external things at all, but to blessings and evils of a spiritual kind; since he who departs from such evils, and performs such virtuous actions, will, as one who desires the true life, come to the enjoyment of it; and as one loving to see “good days,” in which the word of righteousness will be the Sun, he will see them, God taking him away from this “present evil world,” and from those evil days concerning which Paul said: “Redeeming the time, because the days are evil.”
* ↑ Cf. Ps. xxxiv. 10–14.
* ↑ Cf. Gal. i. 4.
* ↑ Cf. Eph. v. 16.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LII

Chapter LII.
Celsus proceeds as follows: “With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but not destructible, or the reverse, I at present say nothing.” For this reason we too say nothing on these points, as the work in hand does not require it. Nor do we allege that the Spirit of the universal God mingled itself in things here below as in things alien to itself, as might appear from the expression, “The Spirit of God moved upon the water;” nor do we assert that certain wicked devices directed against His Spirit, as if by a different creator from the great God, and which were tolerated by the Supreme Divinity, needed to be completely frustrated. And, accordingly, I have nothing further to say to those who utter such absurdities; nor to Celsus, who does not refute them with ability. For he ought either not to have mentioned such matters at all, or else, in keeping with that character for philanthropy which he assumes, have carefully set them forth, and then endeavoured to rebut these impious assertions. Nor have we ever heard that the great God, after giving his spirit to the creator, demands it back again. Proceeding next foolishly to assail these impious assertions, he asks: “What god gives anything with the intention of demanding it back? For it is the mark of a needy person to demand back (what he has given), whereas God stands in need of nothing.” To this he adds, as if saying something clever against certain parties: “Why, when he lent (his spirit), was he ignorant that he was lending it to an evil being?”  He asks, further: “Why does he pass without notice a wicked creator who was counter-working his purposes?”
* ↑ ὡς ἐν ἀλλοτρίοις τοῖς τῇδε.
* ↑ μακρὰν χαιρέτωσαν.
* ↑ περιορᾷ.