OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/On the Psalms/Part 5

On Psalm CIX. Or CX. From the Commentary by the Same on the Great Song.
1. He who delivered from the lowest hell the man first made of earth, when lost and bound by the chains of death; He who came down from above, and exalted earth-born man on high; He who is become the preacher of the Gospel to the dead, the redeemer of souls, and the resurrection of the buried;—He became the helper of man in his defeat, and appeared in his likeness, the first-born Word, and took upon Himself the first Adam in the Virgin; and though spiritual Himself, He made acquaintance with the earthy in the womb; though Himself the ever-living One, He made acquaintance with the dead in transgressions; Himself the heavenly One, He bore the terrestrial on high; Himself of lofty extraction, He chose, by His own subjection, to set the slave free; and making man, who turns to dust, and forms food for the serpent, unconquerable as adamant, and that, too, when hung upon the tree, He declared him lord over his victor, and is thus Himself proved conqueror by the tree.
2. Those, indeed, who do not acknowledge the incarnate Son of God now, shall have to acknowledge Him as Judge, when He who is now despised in His inglorious body, comes in His glory.
3. And when the apostles came to the sepulchre on the third day, they did not find the body of Jesus; just as the children of Israel went up the mount to seek the tomb of Moses, and did not find it.

## Footnotes

* ↑ Theodoret, in his Second Dialogue.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 11

Chapter IX.—Parmenides; His Theory of “Unity;” His Eschatology.
For Parmenides likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe—the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention. The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited.

## Footnotes

* ↑ [b.c. 500.]
* ↑ The next sentence is regarded by some as not genuine.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/On the Psalms/Part 3

On Psalm XXII. Or XXIII. From the Commentary by the Holy Bishop and Martyr Hippolytus, on “The Lord is My Shepherd.”
And, moreover, the ark made of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle of (the Lord) Himself, which gendered no corruption of sin. For the sinner, indeed, makes this confession: “My wounds stank, and were corrupt, because of my foolishness.” But the Lord was without sin, made of imperishable wood, as regards His humanity; that is, of the virgin and the Holy Ghost inwardly, and outwardly of the word of God, like an ark overlaid with purest gold.

## Footnotes

* ↑ Theodoret, in his First Dialogue.
* ↑ Ps. xxxviii. 6.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/On the Psalms/Part 4

On Psalm XXIII. Or XXIV. From the Commentary by the Same, on Ps. xxiii.
He comes to the heavenly gates: angels accompany Him: and the gates of heaven were closed. For He has not yet ascended into heaven. Now first does He appear to the powers of heaven as flesh ascending. Therefore to these powers it is said by the angels, who are the couriers of the Saviour and Lord: “Lift up your gates, ye princes; and be lifted up, ye everlasting doors: and the King of glory shall come in.

## Footnotes

* ↑ Theodoret, in his First Dialogue.
* ↑ Ps. xxiv. 7.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies
## Contents

* Book I
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
* Book IX
* Book X
* Elucidations
* General Note
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
* Part 25
# An Etymological Dictionary of the German Language/Bernstein

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bernstein | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bernstein, m., ‘amber’; bern is a LG. form for brenn, therefore properly Brennstein (combustible stone)?. The Teut.-Lat. word is glêsum, preserved in AS. glœ̂re, ‘amber, resin.’
# An Etymological Dictionary of the German Language/Bertram

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bertram | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bertram, m., ‘Spanish camomile or pellitory,’ based by popular etymology on the proper name Bertram (lit. ‘shining raven,’ see Rabe), and derived from bitron, for Lat.-Gr. pyrethron (πύρεθρον).
# An Etymological Dictionary of the German Language/Berserker

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Berserker | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Berserker, m., first occurs in ModHG., borrowed from the Scand. berserkr, lit. ‘bear-skin garment,’ then ‘a savage warrior who gets furious during the fight’; from OIc. ber-, ‘bear,’ serkr, ‘garment.’
# An Etymological Dictionary of the German Language/Besanmast

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Besanmast | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Besánmast, m., ‘mizzen-mast,’ Besánsegel, n., ‘mizzen-sail’, from Du. bezaan, ‘mast nearest the stern of a ship,’ which is connected with E. mizzen, Fr. mizaine, Ital. ​mezzana (the Rom. word, a deriv. of Lat. medius, is properly ‘middle-mast’).
# An Etymological Dictionary of the German Language/Beschwerde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Beschwerde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Beschwerde, f., ‘difficulty, grievance, malady,’ from MidHG. beswœrde, f., ‘oppression, grief,’ allied to schwer.
# An Etymological Dictionary of the German Language/Besen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Besen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Besen, m., ‘besom, broom,’ from the equiv. MidHG. bësen, bësem, bësme, OHG. bësamo; it corresponds to AS. besma, E. besom, Goth. *bisma, which have the same meaning; a pre-Teut. word of obscure origin; perhaps Beere and Bast are allied. Since the Eng. dialects point to an AS. bîsma, ‘besom,’ it is possible that the word is connected with Bieswind, and the Teut. root bī̆s, ‘to move in a restless, excited way.’
​ Besen Lat. ferula, 'ferula,' is perhaps connected with this word; base bhes.
# An Etymological Dictionary of the German Language/Beryll

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Beryll | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Beryll, m., ‘beryl,’ from MidHG. berille, barile, brille, m., formed from Lat.-Gr. berýllus; also brille, ‘spectacles’; see Brille, Perle. The Gr.-Lat. term is derived from Prak. vêlûriga, Sans. vaiḍûrya.
# An Etymological Dictionary of the German Language/Besing

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Besing | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Besing, LG. word, a diminutive form, like the MidLG. equiv. beseke, n., ‘small berry’; akin to Du. bes, Goth. basi. See under Beere.
# An Etymological Dictionary of the German Language/Berkan

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Berkan | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Berkan, ‘a kind of cloth, fustian,’ from MidHG. barragân, barkân, from MidLat. barracânus (Fr. bouracan, Ital. baracane), E. barracan; comp. Barchent.
# An Etymological Dictionary of the German Language/Berline

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Berline | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Berline, f., ‘coach,’ first occurs in ModHG., from the equiv. Fr. berline, f. (comp. Landauer), properly ‘a Berlin carriage.’
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 10

Chapter X.—Simon is Driven Away.
And the people were afraid, and promised to do whatever he should command. “Let none of you, then,” said Peter, “either hold conversation with these sorcerers, or have any thing to do with them.” And as soon as the people heard this concise command, they took up sticks, and pursued them till they had driven them wholly out of the town. And they who were sick and possessed with devils came and cast themselves at Peter’s feet. And he seeing all this, and anxious to free them from their terror, said to them:—
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 6

Chapter VI.—Peter in Sidon.
And as Peter entered Sidon, they brought many in couches, and laid them before him. And he said to them:  “Think not, I pray you, that I can do anything to heal you, who am a mortal man, myself subject to many evils. But I shall not refuse to show you the way in which you must be saved. For I have learned from the Prophet of truth the conditions fore-ordained of God before the foundation of the world; that is to say, the evil deeds which if men do He has ordained that they shall be injured by the prince of evil, and in like manner the good deeds for which He has decreed that they who have believed in Him as their Physician shall have their bodies made whole, and their souls established in safety.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 7

Chapter VII.—The Two Paths.
“Knowing, then, these good and evil deeds, I make known unto you as it were two paths, and I shall show you by which travellers are lost and by which they are saved, being guided of God. The path of the lost, then, is broad and very smooth—it ruins them without troubling them; but the path of the saved is narrow, rugged, and in the end it saves, not without much toil, those who have journeyed through it. And these two paths are presided over by unbelief and faith; and these journey through the path of unbelief, those who have preferred pleasure, on account of which they have forgotten the day of judgment, doing that which is not pleasing to God, and not caring to save their souls by the word, and have not anxiously sought their own good. Truly they know not that the counsels of God are not like men’s counsels; for, in the first place, He knows the thoughts of all men, and all must give an account not only of their actions, but also of their thoughts. And their sin is much less who strive to understand well and fall, than that of those who do not at all strive after good things. Because it has pleased God that he who errs in his knowledge of good, as men count errors, should be saved after being slightly punished. But they who have taken no care at all to know the better way, even though they may have done countless other good deeds, if they have not stood in the service He has Himself appointed, come under the charge of indifference, and are severely punished, and utterly destroyed.

## Footnotes

* ↑ [Compare with this chapter the recently discovered “Teaching” and Apostolic Constitutions, book vii. chap. 1, in vol. vii. pp. 377, 465.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 1

Homily VII.
Chapter I.—Peter Addresses the People.
And on the fourth day of our stay in Tyre, Peter went out about daybreak, and there met him not a few of the dwellers round about, with very many of the inhabitants of Tyre itself, who cried out, and said, “God through you have mercy upon us, God through you heal us!” And Peter stood on a high stone, that all might see him; and having greeted them in a godly manner, thus began:—

## Footnotes

* ↑ [The historical details of this Homily also have no parallel in the Recognitions.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 4

Chapter IV.—The Golden Rule.
“Wherefore, as then ye were deceived by the forerunner Simon, and so became dead in your souls to God, and were smitten in your bodies; so now, if you repent, as I said, and submit to those things which are well-pleasing to God, you may get new strength to your bodies, and recover your soul’s health. And the things which are well-pleasing to God are these: to pray to Him, to ask from Him, recognising that He is the giver of all things, and gives with discriminating law; to abstain from the table of devils, not to taste dead flesh, not to touch blood; to be washed from all pollution; and the rest in one word,—as the God-fearing Jews have heard, do you also hear, and be of one mind in many bodies; let each man be minded to do to his neighbour those good things he wishes for himself. And you may all find out what is good, by holding some such conversation as the following with yourselves: You would not like to be murdered; do not murder another man: you would not like your wife to be seduced by another; do not you commit adultery: you would not like any of your things to be stolen from you; steal nothing from another. And so understanding by yourselves what is reasonable, and doing it, you will become dear to God, and will obtain healing; otherwise in the life which now is your bodies will be tormented, and in that which is to come your souls will be punished.”

## Footnotes

* ↑ [With this discourse respecting Simon, compare Recognitions, ii. 6–18. But the statements respecting Simon’s power and the design of it are much stronger than here.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 5

Chapter V.—Peter Departs for Sidon.
After Peter had spent a few days in teaching them in this way, and in healing them, they were baptized. And after that, all sat down together in the market-places in sackcloth and ashes, grieving because of his other wondrous works, and repenting their former sins. And when they of Sidon heard it, they did likewise, and sent to beseech Peter, since they could not come themselves for their diseases. And Peter did not spend many days in Tyre; but when he had instructed all its inhabitants, and freed them from all manners of diseases and had founded a church, and set over it as bishop one of the elders who were with him, he departed for Sidon. But when Simon heard that Peter was coming, he straightway fled to Beyrout with Appion and his friends.

## Footnotes

* ↑ We have adopted Wieseler’s emendation. The text may be translated thus: “And after that, among his other wondrous deeds, all the rest (who had not been baptized) sat down,” etc.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 12

Chapter XII.—Peter Goes to Byblus and Tripolis.
As he said these things, all fell on their knees before his feet. And he, lifting up his hands to heaven, prayed to God, and healed them all by his simple prayer alone. And he remained not many days in Beyrout; but after he had accustomed many to the service of the one God, and had baptized them, and had set over them a bishop from the elders who were with him, he went to Byblus. And when he came there, and learned that Simon had not waited for them for a day, but had gone straightway to Tripolis, he remained there only a few days; and after that he had healed not a few, and exercised them in the Scriptures, he followed in Simon’s track to Tripolis, preferring to pursue him rather than flee from him.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 2

Chapter II.—Reason of Simon’s Power.
“God, who created the heavens and the whole universe, does not want occasion for the salvation of those who would be saved. Wherefore let no one, in seeming evils, rashly charge Him with unkindness to man. For men do not know the issue of those things which happen to them, nay, suspect that the result will be evil; but God knows that they will turn out well. So is it in the case of Simon. He is a power of the left hand of God, and has authority to do harm to those who know not God, so that he has been able to involve you in diseases; but by these very diseases, which have been permitted to come upon you by the good providence of God, you, seeking and finding him who is able to cure, have been compelled to submit to the will of God on the occasion of the cure of the body, and to think of believing, in order that in this way you may have your souls as well as your bodies in a healthy state.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 3

Chapter III.—The Remedy.
“Now I have been told, that after he had sacrificed an ox he feasted you in the middle of the forum, and that you, being carried away with much wine, made friends with not only the evil demons, but their prince also, and that in this way the most of you were seized by these sicknesses, unwittingly drawing upon yourselves with your own hands the sword of destruction. For the demons would never have had power over you, had not you first supped with their prince. For thus from the beginning was a law laid by God, the Creator of all things, on each of the two princes, him of the right hand and him of the left, that neither should have power over any one whom they might wish to benefit or to hurt, unless first he had sat down at the same table with them. As, then, when you partook of meat offered to idols, you became servants to the prince of evil, in like manner, if you cease from these things, and flee for refuge to God through the good Prince of His right hand, honouring Him without sacrifices, by doing whatsoever He wills, know of a truth that not only will your bodies be healed, but your souls also will become healthy. For He only, destroying with His left hand, can quicken with His right; He only can both smite and raise the fallen.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VII/Chapter 11

Chapter XI.—The Way of Salvation.
“Were I able to cause earthquakes, and do all that I wish, I assure you I would not destroy Simon and his friends (for not to destroy men am I sent), but would make him my friend, that he might no longer, by his slanders against my preaching the truth, hinder the salvation of many. But if you believe me, he himself is a magician; he is a slanderer; he is a minister of evil to them who know not the truth. Therefore he has power to bring diseases on sinners, having the sinners themselves to help him in his power over them. But I am a servant of God the Creator of all things, and a disciple of His Prophet who is at His right hand. Wherefore I, being His apostle, preach the truth: to serve a good man I drive away diseases, for I am His second messenger, since first the disease comes, but after that the healing. By that evil-working magician, then, you were stricken with disease because you revolted from God. By me, if you believe on Him ye shall be cured: and so having had experience that He is able, you may turn to good works, and have your souls saved.”
# An Etymological Dictionary of the German Language/Hut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hut (1), m., ‘hat,’ from MidHG. and OHG. huot (gen. huotes), m., ‘hat, cap, ​helmet’; comp. Du. hoed, AS. hôd, E. hood. It is most closely allied to AS. hœtt, E. hat, and the equiv. OIc. hǫttr; in Goth. both *hôþs and *hattus are wanting. It is probably connected more remotely with Lith. kǔdas, ‘tuft (of hair, &c.), crest of a cock,’ and perhaps also with the Teut. root had, hôd, in the two following words.
Hut (2.), f., ‘heed, care, guard,’ from MidHG. huot, huote, f., OHG. huota, f., ‘oversight and foresight as a preventive against harm, care, guard’; Du. hoede, ‘foresight, protection.’ To this is allied
# An Etymological Dictionary of the German Language/Hälfte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hälfte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hälfte, f., ‘half’ ModHG. simply, abstract of halb. Introduced by Luther into the literary language from MidG. and LG. (a strictly HG. word would end in b instead of f; comp. OSax. half, under halb); the Teut. type is probably halƀiþa?. In UpG. Halbteil (16th cent.) is used.
# An Etymological Dictionary of the German Language/Hämmling

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hämmling | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hämmling, Hemmling, m., ‘eunuch,’ ModHG. simply, a deriv. of Hammel.
# An Etymological Dictionary of the German Language/Häring

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Häring | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Häring, Hering, m., ‘herring,’ from the equiv. MidHG. hœ̂rinc (-ges), m., OHG. hâring, m.; comp. Du. haring, AS. hœ̂ring, m., E. herring; a specifically West Teut. word (in OIc. sild), whose â (œ̂) is also attested by Fris. dials. and by the ModHG. pronunciation with œ̂. The OHG., MidHG., and MidDu. variant hęring points to a connection with OHG. hęri, ‘army,’ and thus regards the fish as ‘one that comes in shoals,’ as Heerling, ‘small army.’ Whether the older form hâring (Anglo-Fris. hœ̂ring) is related to these cognates is uncertain. The Teut. word found its way into Rom. (Fr. hareng).
# An Etymological Dictionary of the German Language/Husten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Husten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Husten, m., ‘cough,’ from the equiv. MidHG. huoste, OHG. huosto, m., from an earlier *hwôsto with the loss of the w (Up. Alsat. and Swiss wuešte with the w retained and the h before it suppressed); comp. Du. hoest, AS. hwôsta, m., E. (dial.) whoost, Scand. hóste (for *hvóste), m., ‘cough.’ The verbal stem hwôs was retained in the AS. str. vb. (pret. hweós), beside which a wk. vb. hwêsan, E. wheeze, occurs. Teut. root hwôs (Goth. *hwôs-ta), from pre-Teut. kwôs, kâs, corresponds to the Sans. root kâs, ‘to cough,’ Lith. kósiu (kóseli), ‘to cough,’ OSlov. kašĭlĭ, m., ‘cough.’
# An Etymological Dictionary of the German Language/Hächse

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Häher | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Häher, m., ‘jay, jackdaw,’ from MidHG. hëher, m. and f., OHG. hëhara, f.; in AS., by a grammatical change, higora, m., OIc. here and hegre, m., ‘jay,’ MidLG. heger. It is rightly compared with Gr. κίσσα (from *κίκjα), ‘jay,’ or Sans. çakuná, ‘a large bird’ (Lat. ciconia, ‘stork’).