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# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XII

Chapter XII.
But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and Cælestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us—foam with maddened rage against us—ye are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering.
# An Etymological Dictionary of the German Language/schwellen

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# An Etymological Dictionary of the German Language/schwer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schwer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schwer, adj., ‘grievous, heavy, difficult,’ from MidHG. swœre, adj., OHG. swâri, swâr, adj., ‘heavy,’ with the adv. form OHG. swâro, MidHG. swâre; OSax. swâr, Du. zwaar, AS. swœ̂r, swâr, OIc. svárr, ‘heavy.’ Akin also to Goth. swêrs, ‘honoured, respected, weighty, as it were, for heart and sense’?. See wichtig, Gewicht. Comp. Lith. sweriù (svèrti), ‘to lift, weigh,’ swarùs, ‘heavy,’ svóras, sváras, ‘weight.’
# An Etymological Dictionary of the German Language/schweigen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schweigen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schweigen, vb., ‘to keep silence, be silent,’ from the equiv. MidHG. swîgen, OHG. swigên; comp. OSax. swîgôn, Du. swijgen, OFris. swîgia, AS. swī̆gian, ‘to be silent.’ The connection with Gr. σϊγάω, σῖγή, ‘silence,’ is undoubted, in spite of the abnormal correspondence of Gr. γ to Teut. g (for k); we must assume a double Aryan root swī̆g, swī̆q (the latter for the West Teut. words). ModHG. schweigen, vb., ‘to silence,’ from MidHG. and OHG. sweigen, ‘to reduce to silence,’ is a factitive of the foregoing schweigen.
# An Etymological Dictionary of the German Language/schwelgen

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​ schwelgen, vb. ‘to guzzle, carouse, revel,’ from MidHG. swëlgen, swëlhen, ‘to swallow, gulp down, drink,’ OHG. swëlgan, swëlahan, ‘to swallow, gulp down’; comp. OSax. far-swëlgan, ‘to gulp down,’ Du. zwelgen, ‘to swallow,’ zwelg, ‘draught,’ AS. swëlgan, E. to swallow, OIc. svelgja, ‘to swallow’; Goth. *swilhan is wanting. A Teut. root. swëlh (swëlg by grammatical change), from pre-Teut. swelk, is not found elsewhere. See Schwalch.
# An Etymological Dictionary of the German Language/schwemmen

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​ schwemmen, vb., ‘to wash, soak, water,’ from MidHG. swęmmen, ‘to cause to swim, dip in water, wash in it’; a factitive of schwimmen.
# An Etymological Dictionary of the German Language/schwichtigen

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​ schwichtigen, see beschwichtigen.
# An Etymological Dictionary of the German Language/schwierig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schwierig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schwierig, adj., ‘difficult, hard,’ from MidHG. swiric (g), m., ‘full of sores or ulcers,’ a derivative of Schwäre; instinctively connected by Germans, however, with schwer, and hence transformed in meaning.
# An Etymological Dictionary of the German Language/schwelen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schwelen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schwelen, vb., ‘to burn slowly, smoulder,’ ModHG. only, from LG. For the Teut. root swel in OHG. swilizôn, ‘to burn slowly’, and AS. swëlan, ‘to glow,’ see under schwül.
# An Etymological Dictionary of the German Language/schwenken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schwenken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schwenken, vb., ‘to swing, wave to and fro, brandish,’ from MidHG. swęnken, ‘to swing, hurl, roam, soar,’ OHG. swęnchen, ‘to strike’; comp. Du. zwenken, ‘to swing,’ AS. swęnčęan, ‘to strike, worry,’ and allied to the root swink, swing, in schwingen; comp. klingen with regard to the change of k to g at the end of the root.
# An Etymological Dictionary of the German Language/schwimmen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schwimmen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schwimmen, vb., ‘to swim,’ from the equiv. MidHG. swimmen, OHG. swimman; corresponding to the equiv. OSax. swimman, Du. zwemmen, AS. swimman, E. to swim; OIc. symja points to Goth. *sumjan ​(pret. swam). Akin also to Goth. swamms, ‘sponge,’ swumfsl, m., ‘pond.’ The Teut. root swëm, sū̆m, appears also in Sund; comp. also OIc. svamla, MidHG. swamen, ‘to swim.’ In the non-Teut. languages the root swem, sū̆mm, ‘to swim,’ has not yet been found.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Latin Form/Prologue

The Gospel of Nicodemus.
Part I.—The Acts of Pilate.
Latin Form.
I Æneas was at first a protector of the Hebrews, and follower of the law; then the grace of the Saviour and His great gift took possession of me. I recognised Christ Jesus in holy Scripture; I came to Him, and embraced His faith, so that I might become worthy of His holy baptism.  First of all I searched for the memoirs written in those times about our Lord Jesus Christ, which the Jews published in the age of Pontius Pilate, and we found them in Hebrew writings, drawn up in the age of the Lord Jesus Christ; and I translated them into the language of the Gentiles, in the reign of the eminent Theodosius, who was fulfilling his seventeenth consulship, and of Valentinian, consul for the fifth time in the ninth indiction. Whosoever of you read this book, and transfer it to other copies, remember me, and pray for me, Æneas, least of the servants of God, that He be merciful to me, and pardon my sins which I have committed against Him. Peace be to all who shall read these, and to all their house, for ever! Amen.
Now it came to pass, in the nineteenth year of the reign of Tiberius Cæsar, emperor of the Romans, and of Herod, son of Herod king of Galilee, in the nineteenth year of his rule, on the eighth day before the kalends of April, which is the twenty-fifth day of the month of March, in the consulship of Rufinus and Rubellio, in the fourth year of the 202d Olympiad, under the rule of Joseph and Caiaphas, priests of the Jews: the things done by the chief priests and the rest of the Jews, which Nicodemus recorded after the cross and passion of the Lord, Nicodemus himself committed to Hebrew letters.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form
## Contents

* Prologue
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 14

Chapter 14.
And a few days after there came from Galilee to Jerusalem three men. One of them was a priest, by name Phinees; the second a Levite, by name Aggai; and the third a soldier, by name Adas. These came to the chief priests, and said to them and to the people: Jesus, whom you crucified, we have seen in Galilee with his eleven disciples upon the Mount of Olives, teaching them, and saying, Go into all the world, and proclaim the good news; and whosoever will believe and be baptized shall be saved; but whosoever will not believe shall be condemned. And having thus spoken, he went up into heaven. And both we and many others of the five hundred besides were looking on.
And when the chief priests and the Jews heard these things, they said to these three: Give glory to the God of Israel, and repent of these lies that you have told. They answered: As the God of our fathers Abraham, Isaac, and Jacob liveth, we do not lie, but tell you the truth. Then the high priest spoke, and they brought the old covenant of the Hebrews out of the temple, and he made them swear, and giving them also money, he sent them into another place, in order that they might not proclaim in Jerusalem the resurrection of Christ.
And when these stories had been heard by all the people, the crowd came together into the temple, and there was a great commotion. For many said: Jesus has risen from the dead, as we hear, and why did you crucify him? And Annas and Caiaphas said: Do not believe, ye Jews, what the soldiers say; and do not believe that they saw an angel coming down from heaven. For we have given money to the soldiers, in order that they should not tell such tales to any one; and thus also have the disciples of Jesus given them money, in order that they should say that Jesus has risen from the dead.

## Footnotes

* ↑ Mark xvi. 16.
* ↑ 1 Cor. xv. 6.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Latin Form/Chapter 9

Chapter 9.
And Pilate, calling Nicodemus and the twelve men who said that He was not born of fornication, says to them: What am I to do, seeing that there is a sedition among the people? They say to him: We do not know; let them see to it. Again Pilate, calling all the multitude of the Jews, said: You know that you have a custom during the day of unleavened bread, that I should release to you one that is bound. I have a notable one bound in the prison, a murderer who is called Barabbas, and Jesus who is called Christ, in whom I find no cause of death. Whom do you wish that I should release unto you? And they all cried out, saying:  Release unto us Barabbas. Pilate says to them: What, then, am I to do with Jesus who is called Christ? They all say:  Let him be crucified. Again the Jews said: Thou art no friend of Cæsar’s if thou release this man, for he called himself the Son of God, and a king; unless, perhaps, thou wishest this man to be king, and not Cæsar.
Then, filled with fury, Pilate said to them:  Always has your nation been seditious, and always have you been opposed to those who were for you. The Jews answered: Who are for us? Pilate says to them: Your God,—who rescued you from the hard slavery of the Egyptians, and led you forth out of Egypt through the sea as if through dry land, and fed you in the desert with manna and quail, and brought water to you out of the rock, and gave you to drink, and gave you a law; and in all these things you provoked your God, and sought for yourselves a god, a molten calf. And you exasperated your God, and He wished to slay you; and Moses made supplication for you, that ye should not die. And now you say that I hate the king.
And rising up from the tribunal, he wished to go outside. And the Jews cried out, and said to him: We know that Cæsar is king, and not Jesus. For the Magi also presented gifts to him as to a king; and Herod, hearing from the Magi that a king was born, wished to slay him. But when this was known, his father Joseph took him and his mother, and fled into Egypt; and Herod hearing, destroyed the infants of the Jews which were born in Bethlehem.
Pilate, hearing those words, was afraid. And silence being made among the people, who were crying out, Pilate said: This, then, is he whom Herod sought? They say to him: It is he. And taking water, Pilate washed his hands in presence of the people, saying: I am innocent of the blood of this just man; see ye to it. Again the Jews cried out, saying: His blood be upon us, and upon our children.
Then Pilate ordered the veil to be loosened, and said to Jesus: Thine own nation have brought charges against thee as a king; and therefore I have sentenced thee first to be scourged on account of the statutes of the emperors, and then to be crucified on a cross.

## Footnotes

* ↑ See note 5, p. 420.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 12

Chapter 12.
When the Jews were made acquainted with these things done by Joseph and Nicodemus, they were greatly stirred up against them. And the chief priests Annas and Caiaphas sent for Joseph, and said: Why hast thou done this service to Jesus?  Joseph says: I know that Jesus was a man just, and true, and good in all respects; and I know also that you, through hatred, managed to murder him: and therefore I buried him. Then the high priests were enraged, and laid hold of Joseph, and threw him into prison, and said to him: If we had not to-morrow the feast of unleavened bread, tomorrow also should we have put thee, like him, to death; but being kept in the meantime, early in the morning of the Lord’s day thou shalt be given up to death. Thus they spoke, and affixed their seal to the prison, having secured it by fastenings of all sorts.
Thus, therefore, when the Preparation was ended, early on the Sabbath the Jews went away to Pilate, and said to him: My lord, that deceiver said, that after three days he should rise again. Lest, therefore, his disciples should steal him by night, and lead the people astray by such deceit, order his tomb to be guarded. Pilate therefore, upon this, gave them five hundred soldiers, who also sat round the sepulchre so as to guard it, after having put seals upon the stone of the tomb.
The Lord’s day, then, having dawned, the chief priests, along with the Jews, called a council, and sent to take Joseph out of the prison, in order to put him to death. But having opened it, they found him not. And they were astonished at this—how, with the doors shut, and the bolts safe, and the seals unbroken, Joseph had disappeared.

## Footnotes

* ↑ Observe the anachronism.
* ↑ Matt. xxvii. 62–66.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: Second Greek Form/Chapter 13

Chapter 13.
And upon this there came up one of the soldiers guarding the tomb, and he said in the synagogue: Learn that Jesus has risen. The Jews say: How? And he said:  First there was an earthquake; then an angel of the Lord, clothed with lightning, came from heaven, and rolled the stone from the tomb, and sat upon it. And from fear of him, all of us soldiers became as dead, and were able neither to flee nor speak. And we heard the angels saying to the women who came there to see the tomb: Be not you afraid, for I know that you seek Jesus. He is not here, but is risen, as He told you before. Bend down and see the tomb where His body lay; but go and tell His disciples that He is risen from the dead, and let them go into Galilee, for there shall they find Him. For this reason I tell you this first.
The Jews say to the soldiers: What sort of women were they who came to the tomb? and why did you not lay hold of them? The soldiers say: From the fear and the mere sight of the angel, we were able neither to speak nor move. The Jews said: As the God of Israel liveth, we do not believe a word you say. The soldiers say: Jesus did so great wonders, and you believed not, and are you going to believe us? You say truly that God liveth; and certainly he whom you crucified truly liveth. But we have heard that you had Joseph shut up in the prison, and that you afterwards opened the doors, and did not find him. Do you then present Joseph, and so we also shall present Jesus. The Jews say: Joseph, that fled from the prison, you will find in Arimathæa, his own country. And the soldiers say: Go you too into Galilee, and you will find Jesus, as the angel said to the women.
At these words the Jews were afraid, and said to the soldiers: See that you tell this story to nobody, or all will believe in Jesus. And for this reason they gave them also much money. And the soldiers said: We are afraid lest by any chance Pilate hear that we have taken money, and he will kill us. And the Jews said: Take it; and we pledge ourselves that we shall speak to Pilate in your defence. Only say that you were asleep, and in your slumber the disciples of Jesus came and stole him from the tomb. The soldiers therefore took the money, and said as they were bid. And up to this day this same lying tale is told among the Jews.

## Footnotes

* ↑ Matt. xxviii. 1–8.
* ↑ Matt. xxviii. 11–15.
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 14

VII.
On the Nature of Christ.
For there is no need, to persons of intelligence, to attempt to prove, from the deeds of Christ subsequent to His baptism, that His soul and His body, His human nature like ours, were real, and no phantom of the imagination. For the deeds done by Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages.

## Footnotes

* ↑ In Anastasius of Sinai, The Guide, ch. 13.
* ↑ Or, according to Migne’s punctuation, “His soul, and the body of His human nature.” The words are, τὸ ἀληθὲς καὶ ἀφάνταστον τῆς ψυχῆς αὐτοῦ καὶ τοῦ σώματος τῆς καθ᾽ ἡμᾶς ἀνθρωπινῆς φύσεως.
* ↑ Οὐσίας.  [Comp. note 13, infra.]
* ↑ Τὸ ἀτέλες.
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 12

V.
From the Catena on Genesis.
In place of Isaac the just, a ram appeared for slaughter, in order that Isaac might be liberated from his bonds. The slaughter of this animal redeemed Isaac from death. In like manner, the Lord, being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed us…
For the Lord was a lamb, like the ram which Abraham saw caught in the bush Sabec. But this bush represented the cross, and that place Jerusalem, and the lamb the Lord bound for slaughter.
For as a ram was He bound, says he concerning our Lord Jesus Christ, and as a lamb was He shorn, and as a sheep was He led to the slaughter, and as a lamb was He crucified; and He carried the cross on His shoulders when He was led up to the hill to be slain, as was Isaac by his father. But Christ suffered, and Isaac did not suffer: for he was but a type of Him who should suffer. Yet, even when serving only for a type of Christ, he smote men with astonishment and fear.
For a new mystery was presented to view,—a son led by his father to a mountain to be slain, whose feet he bound together, and laid him on the wood of the sacrifice, preparing with care whatever was necessary to his immolation. Isaac on his part is silent, bound like a ram, not opening his mouth, nor uttering a sound with his voice. For, not fearing the knife, nor quailing before the fire, nor troubled by the prospect of suffering, he sustained bravely the character of the type of the Lord. Accordingly there lies Isaac before us, with his feet bound like a ram, his father standing by, with the knife all bare in his hand, not shrinking from shedding the blood of his son.

## Footnotes

* ↑ From Melito of Sardis.
* ↑ The Hebrew word ךְבסְ, thicket, is not found as a proper name.
* ↑ Τὸ ξύλον.
* ↑ Μετὰ σπουδῆς.  Migne: Cum festinatione.
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 13

VI.
Two Scholia on Genesis XXII. 13.
The Syriac and the Hebrew use the word “suspended,” as more clearly typifying the cross.
The word Sabek some have rendered remission, others upright, as if the meaning, agreeing with the popular belief, were—a goat walking erect up to a bush, and there standing erect caught by his horns, so as to be a plain type of the cross. For this reason it is not translated, because the single Hebrew word signifies in other languages many things. To those, however, who ask it is proper to give an answer, and to say that Sabek denotes lifted up.

## Footnotes

* ↑ In the edition of the LXX. published by Card. Caraffe, 1581.
* ↑ κρεμάμενος.  The Hebrew is זחאנ, the Syriac ***, both meaning simply “caught.”
* ↑ See note on the fragment just before.
* ↑ ἀφεσις.
* ↑ ὄρθιος.
* ↑ Lit. “when translated.”
* ↑ ἐπηρμένος.
# Ante-Nicene Fathers/Volume VIII/Remains of the Second and Third Centuries/Melito, the Philosopher/Chapter 15

VIII.
From the Oration on Our Lord’s Passion.
God has suffered from the right hand of Israel.

## Footnotes

* ↑ Anastasius, Guide, ch. 12.
* ↑ [῾Ο Θεος πεπονθεν ὑπὸ δεξίας ᾽Ισραηλίτιδος. Compare Tatian, vol. ii. p. 71, note 2; also Origen, vol. iv. p. 480, note 4, this series. And see Routh, R. S., i. p. 148. So “God put to death,” p. 757, supra.]