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# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 6

VI.
And after the flood, Sem begot Arphaxad.
Arphaxad, when 135 years old, begets Sala in the year 2397.
Sala, when 130 years old, begets Heber in the year 2527.
Heber, when 134 years old, begets Phalec in the year 2661, so called because the earth was divided in his days.
Phalec, when 130 years old, begot Ragan, and after living other 209 years died.

## Footnotes

* ↑ In the same, p. 86, al. 68.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 7

VII.
In the year of the world 3277, Abraham entered the promised land of Canaan.

## Footnotes

* ↑ In the same, p. 93, al. 74. [Compare vol. v. p. 148.]
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Extant Fragments of the Chronography/Part 8

VIII.
Of Abraham.
From this rises the appellation of the Hebrews. For the word Hebrews is interpreted to mean those who migrate across, viz., who crossed the Euphrates with Abraham; and it is not derived, as some think, from the fore-mentioned Heber. From the flood and Noe, therefore, to Abraham’s entrance into the promised land, there are in all 1015 years; and from Adam, in 20 generations 3277 years.

## Footnotes

* ↑ In the same, p. 99, al. 79. [רבַעָ is the verb.]
# Ante-Nicene Fathers/Volume VI/Julius Africanus/The Epistle to Aristides/Chapter II

II.
For whereas in Israel the names of their generations were enumerated either according to nature or according to law,—according to nature, indeed, by the succession of legitimate offspring, and according to law whenever another raised up children to the name of a brother dying childless; for because no clear hope of resurrection was yet given them, they had a representation of the future promise in a kind of mortal resurrection, with the view of perpetuating the name of one deceased;—whereas, then, of those entered in this genealogy, some succeeded by legitimate descent as son to father, while others begotten in one family were introduced to another in name, mention is therefore made of both—of those who were progenitors in fact, and of those who were so only in name. Thus neither of the evangelists is in error, as the one reckons by nature and the other by law. For the several generations, viz., those descending from Solomon and those from Nathan, were so intermingled by the raising up of children to the childless, and by second marriages, and the raising up of seed, that the same persons are quite justly reckoned to belong at one time to the one, and at another to the other, i.e., to their reputed or to their actual fathers. And hence it is that both these accounts are true, and come down to Joseph, with considerable intricacy indeed, but yet quite accurately.

## Footnotes

* ↑ Here what is given in Eusebius begins.
* ↑ Reading συνεπεπλάκη. Migne would make it equivalent to “superimplexum est.” Rufinus renders it, “Reconjunctum namque est sibi invicem genus, et illud per Salomonem et illud quod per Nathan deducitur,” etc.
* ↑ ἀναστάσεσιν ἀτέκνων. Rufinus and Damascenus omit these words in their versions of the passage.
# An Etymological Dictionary of the German Language/gätlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gätlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gätlich, adj., ‘suitable, convenient,’ an essentially MidG. and LG. word; derived from a parallel Goth. form *gada-, to which OHG. gi-gát, adj., ‘suitable, agreeing with,’ also points; comp. Gatte, gut; so too OSlov. godŭ, ‘favourable time,’ Lith. gadas, ‘stipulation,’ and Du. gadelijk, ‘reconcilable.’
# An Etymological Dictionary of the German Language/gönnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gönnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gönnen, vb., ‘to grant, not to begrudge, wish well to,’ from MidHG. gunnen, OHG. giunnan, ‘to grant willingly, bestow, allow’; OHG. and OSax. mostly unnan, in the same sense (in OHG. and MidHG. pret.-pres.); comp. Du. gunnen, AS. unnan, OIc. unna, The root is an; whether this is allied to Lat. amare, ‘to love,’ or to Gr. ὀνίνημι, ‘I use,’ or to the cognates of ahnden, is uncertain on account of its meaning; most probably Gr. προσ-ηνής, ‘inclined,’ and ἀπηνής ‘disaffected,’ are allied primitively. Comp. Gunst.
# An Etymological Dictionary of the German Language/haben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/haben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ haben, vb., ‘to have, possess,’ from the equiv. MidHG. haben, OHG. habên; corresponding to OSax. hebbian, Du. hebben, AS. habban, E. to have, OIc. hafa, Goth. haban; a common Teut. vb. with the stem habai-. Its identity with Lat. habere can scarcely be doubted. It is true that Lat. h initially requires, according to the laws of substitution, a Teut. g, and Teut. h a Lat. c (comp. Gast, Gerste, Geist, and Hals, Haut, and heben). Probably Lat. habê- and Teut. habai- are based upon an Aryan prim. form khabhêj; the correspondence between Teut. h and Lat. h is only possible on the assumption of an Aryan kh. On this supposition haben and heben in their etymology are primit. allied, just as Lat. habere and capere.
# An Etymological Dictionary of the German Language/hacken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hacken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hacken, vb., from the equiv. MidHG. hacken, ‘to hack, hew’; OHG. *hacchôn is by chance not recorded; comp. AS. haccian (hœccean), E. to hack, OFris. tohakia, ‘to hack to pieces.’ Not found in Goth.; may we assume *hawôn, a derivative from the stem haw in hauen? The medial guttural may have been simply an insertion before w, as in queck and keck. — Hacke, f. (thus even in MidHG.), Häckerling (ModHG. only), and Hächsel are derivatives.
# An Etymological Dictionary of the German Language/hagen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hagen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hagen, behagen, vb., from the equiv. MidHG. hagen, behagen, ‘to please, gratify,’ OHG. *bihagôn: comp. OSax. bihagôn, AS. onhagian, ‘to please, suit.’ The stem hag, ‘to suit,’ is widely diffused in OTeut., and its str. partic. is preserved in OHG. and MidHG. (gihagan and behagen, ‘suitable’). Allied to Scand. hagr, adj., ‘skilful,’ hagr, m., ‘state, situation, advantage,’ hœgr, ‘suitable.’ The root hag, from pre-Teut. kak, corresponds to the Sans. root çak, ‘to be capable, able, conducive,’ whence çakrá, ‘strong, helpful.’
# An Etymological Dictionary of the German Language/gären

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gären | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gären, vb., ‘to ferment, effervesce, bubble,’ a combination as to its form of a str. vb. MidHG. gëren; jësen; OHG. jësan, ​‘to ferment, foam,’ and the corresponding factitive MidHG. *jern (unrecorded, but OHG. jęrian occurs), ‘to cause to ferment’; OHG. jësan is a str. vb., and jęrjan a wk. vb. (comp. ginësan str. vb., and ginęrian, wk. vb.). Noun derivatives of the Teut. root jes retain their s (before t) even as late as ModHG.; see Gischt, under which the cognate nouns from the other OTeut. dialects are brought together. The root jes, yes, occurs also in Ind. and Gr.; comp. Gr. ζεσ-τός, ‘boiled,’ ζέσ-μα, hence also ζέω for *ζέσω (perf. ξεσ-μαὸ), ‘to boil, bubble’ (ζ for earlier j, y as in ζυγόν, see Joch), Sans. root yas, ‘to seethe, boil.’ Considering this agreement of forms with initial j and y, ModHG. gären with g is remarkable; so too OIc. gerþ, ‘yeast’ (but E. yeast).
# An Etymological Dictionary of the German Language/gäten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gäten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gäten, jäten, vb., ‘to weed,’ from the equiv. MidHG. jëten, gëten, OHG. jëtan, gëtan; akin to OHG. jetto, m., ‘weed, darnel.’ Perhaps Gr. ζητέω, ‘I seek,’ is allied, if the Aryan root is yē̆t.
# An Etymological Dictionary of the German Language/haft

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/haft | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ haft, adj. suffix, as in schmerzhaft, lebhaft, &c.; prop. an independent adj., ‘combined with,’ which was used as a suffix even in MidHG. and OHG.; in Goth. audahafts, ‘overwhelmed with happiness, supremely happy.’ This suffix is usually identified with the adj. hafta-, Lat. captus, discussed under Haft (2.). It might also be derived from the root hab, ‘to have,’ Lat. habere; the meaning supports the latter supposition.
# An Etymological Dictionary of the German Language/gürren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gürren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gürren, vb., ‘to coo,’ from MidHG. gurren, ‘to bray’; allied to MidHG. gërren. See girren.
# An Etymological Dictionary of the German Language/hager

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hager | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hager, adj. (in UpG. rahn), ‘haggard, lean,’ from MidHG. hager, adj.; comp. E. haggard (MidE. hagger), which is usually connected with E. hag.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 25

Chapter XXV.—Servants Become Masters.
“But if they were able to do something, you should not be right in calling them gods: for it is not right to call the elements gods, by which good things are supplied; but only Him who ordereth them, to accomplish all things for our use, and who commandeth them to be serviceable to man,—Him alone we call God in propriety of speech, whose beneficence you do not perceive, but permit those elements to rule over you which have been assigned to you as your servants. And why should I speak of the elements, when you not only have made and do worship lifeless images, but deign to be subject to them in all respects as servants? Wherefore, by reason of your erroneous judgments, you have become subject to demons. However, by acknowledgment of God Himself, by good deeds you can again become masters, and command the demons as slaves, and as sons of God be constituted heirs of the eternal kingdom.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 26

Chapter XXVI.—The Sick Healed.
Having said this, he ordered the demoniacs, and those taken with diseases, to be brought to him; and when they were brought, he laid his hands on them, and prayed, and dismissed them healed, reminding them and the rest of the multitude to attend upon him there every day that he should discourse. Then, when the others had withdrawn, Peter bathed in the reservoir that was there, with those who pleased; and then ordering a table to be spread on the ground under the thick foliage of the trees, for the sake of shade, he ordered us each to recline, according to our worth; and thus we partook of food.  Therefore having blessed and having given thanks to God for the enjoyment, according to the accustomed faith of the Hebrews; and there being still a long time before us, he permitted us to ask him questions about whatever we pleased; and thus, though there were twenty of us putting questions to him all round, he satisfied every one. And now evening having descended, we all went with him into the largest apartment of the lodging, and there we all slept.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 20

Chapter XX.—Neither the World Nor Any of Its Parts Can Be God.
“But the world, not being incomparable and unsurpassable, and altogether in all respects without defect, cannot be God. But if the whole world cannot be God, in respect of its having been made, how much more should not its parts be reasonably called God; I mean the parts that are by you called gods, being made of gold and silver, brass and stone, or of any other material whatsoever; and they constructed by mortal hand. However, let us further see how the terrible serpent through man’s mouth poisons those who are seduced by his solicitations.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 24

Chapter XXIV.—Impotence of Idols.
“Nor yet is that in harmony with the illustration of Cæsar, and of the powers under him, to call them administrators; whereas you take all care of them, as I said, tending your images in every respect. For they, having no power, do nothing. Wherefore tell us what do they administer? what do they of that sort which rulers in different places do? and what influence do they exert, as the stars of God? Do they show anything like the sun, or do you light lamps before them? Are they able to bring showers, as the clouds bring rain,—they which cannot even move themselves, unless men carry them? Do they make the earth fruitful to your labours, these to whom you supply sacrifices?  Thus they can do nothing.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 3

Chapter III.—Man the Lord of All.
While he was thus discoursing to us, there entered one of our people, who had been appointed to make the following announcement to him, and said: “My lord Peter, there are great multitudes standing before the doors.” With his consent, therefore, a great multitude entered. Then he rose up, and stood on the basis, as he had done the day before; and having saluted them in religious fashion, he said: “God having formed the heaven and the earth, and having made all things in them, as the true Prophet has said to us, man, being made after the image and likeness of God, was appointed to be ruler and lord of things, I say, in air and earth and water, as may be known from the very fact that by his intelligence he brings down the creatures that are in the air, and brings up those that are in the deep, hunts those that are on the earth, and that although they are much greater in strength than he; I mean elephants, and lions, and such like.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 22

Chapter XXII.—Confutation of Idol-Worship.
“In the first place, indeed, if you worship them as being animated, why do you also worship the sepulchres of memorable men of old, who confessedly had no divine spirit? Thus you do not at all speak truth respecting this. But if your objects of worship were really animated, they would move of themselves; they would have a voice; they would shake off the spiders that are on them; they would thrust forth those that wish to surprise and to steal them; they would easily capture those who pilfer the offerings. But now they do none of these things, but are guarded, like culprits, and especially the more costly of them, as we have already said. But what?  Is it not so, that the rulers demand of you imposts and taxes on their account, as if you were greatly benefited by them? But what? Have they not often been taken as plunder by enemies, and been broken and scattered? And do not the priests, more than the outside worshippers, carry off many of the offerings, thus acknowledging the uselessness of their worship?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 4

Chapter IV.—Faith and Duty.
“While, therefore, he was righteous, he was also superior to all sufferings, as being unable by his immortal body to have any experience of pain; but when he sinned, as I showed you yesterday and the day before, becoming as it were the servant of sin, he became subject to all sufferings, being by a righteous judgment deprived of all excellent things. For it was not reasonable, the Giver having been forsaken, that the gifts should remain with the ungrateful. Whence, of His abundant mercy, in order to our receiving, with the first, also future blessings, He sent His Prophet. And the Prophet has given in charge to us to tell you what you ought to think, and what to do. Choose, therefore; and this is in your power. What, therefore, you ought to think is this, to worship the God who made all things; whom if you receive in your minds, you shall receive from Him, along with the first excellent things, also the future eternal blessings.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 5

Chapter V.—The Fear of God.
“Therefore you shall be able to persuade yourselves with respect to the things that are profitable, if, like charmers, you say to the horrible serpent which lurks in your heart, ‘The Lord God thou shalt fear, and Him alone thou shalt serve.’ On every account it is advantageous to fear Him alone, not as an unjust, but as a righteous God. For one fears an unjust being, lest he be wrongfully destroyed, but a righteous one, lest he be caught in sin and punished. You can therefore, by fear towards Him, be freed from many hurtful fears. For if you do not fear the one Lord and Maker of all, you shall be the slaves of all evils to your own hurt, I mean of demons and diseases, and of everything that can in any way hurt you.

## Footnotes

* ↑ Matt. iv. 10; [Luke iv. 8; Deut. vi. 13.—R.].
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 21

Chapter XXI.—Idols Not Animated by the Divine Spirit.
“For many say, We do not worship the gold or the silver, the wood or the stone, of the objects of our worship.  For we also know that these are nothing but lifeless matter, and the art of mortal man. But the spirit that dwells in them, that we call God. Behold the immorality of those who speak thus!  For when that which appears is easily proved to be nothing, they have recourse to the invisible, as not being able to be convicted in respect of what is non-apparent. However, they agree with us in part, that one half of their images is not God, but senseless matter.  It remains for them to show how we are to believe that these images have a divine spirit. But they cannot prove to us that it is so, for it is not so; and we do not believe them when they say that they have seen it. We shall afford them proofs that they have not a divine spirit, that lovers of truth, hearing the refutation of the thought that they are animated, may turn away from the hurtful delusion.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily X/Chapter 23

Chapter XXIII.—Folly of Idolatry.
“Nay, it will be said; but they are detected by their foresight. It is false; for how many of them have not been detected? And if on account of the capture of some it be said that they have power, it is a mistake. For of those who rob tombs, some are found out and some escape; but it is not by the power of the dead that those who are apprehended are detected. And such ought to be our conclusion with respect to those who steal and pilfer the gods. But it will be said, The gods that are in them take no care of their images. Why, then, do you tend them, wiping them, and washing them, and scouring them, crowning them, and sacrificing to them? Wherefore agree with me that you act altogether without right reason. For as you lament over the dead, so you sacrifice and make libations to your gods.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 35

Chapter XXXV.—Immense is This Reward. How Shall We Obtain It?
How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. For the Scripture saith, “But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and didst make thy portion with adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived deceit. Thou sittest, and speakest against thy brother; thou slanderest thine own mother’s son. These things thou hast done, and I kept silence; thou thoughtest, wicked one, that I should be like to thyself. But I will reprove thee, and set thyself before thee. Consider now these things, ye that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify me, and a way is there by which I will show him the salvation of God.”

## Footnotes

* ↑ Some translate, “in liberty.”
* ↑ Or, “of the ages.”
* ↑ I. ὁ δημιοῦργος τῶν αἰώνων καὶ ποτὴρ πανάγιος (the Creator Eternal and Father All-Holy.)
* ↑ I. τὰ ἀγαθά (good things) added.
* ↑ I. πονηρίαν (wickedness).
* ↑ I. omits πλεονεξία (covetousness).
* ↑ The reading is doubtful: some have ἀφιλοξενίαν, “want of a hospitable spirit.”
* ↑ Rom. i. 32.
* ↑ Literally, “didst run with.”
* ↑ Literally, “did weave.”
* ↑ Or, “layest a snare for.”
* ↑ I. omit “σὺ δὲ ἐμίσησας...ὁ ῥυόμενος Ps. l. 17–22, and connects by ἐν τῶ τέλει (in the end).
* ↑ Ps. l. 16–23. The render will observe how the Septuagint followed by Clement differs from the Hebrew.