early 14c., "a devil, incubus, mischievous and ugly fairy," from Norman French gobelin (12c., as Medieval Latin Gobelinus, the name of a spirit haunting the region of Evreux, in chronicle of Ordericus Vitalis), of uncertain origin; said to be unrelated to German kobold (see cobalt), or from Medieval Latin cabalus, from Greek kobalos "impudent rogue, knave," kobaloi "wicked spirits invoked by rogues," of unknown origin. Another suggestion is that it is a diminutive of the proper name Gobel.
Though French gobelin was not recorded until almost 250 years after appearance of the English term, it is mentioned in the Medieval Latin text of the 1100's, and few people who believed in folk magic used Medieval Latin. [Barnhart]
Thou schalt not drede of an arowe fliynge in the dai, of a gobelyn goynge in derknessis [Psalms xci.5 in the later Wycliffe Bible, late 14c.]
As "science teaching based on a fundamentalist interpretation of the Book of Genesis, the scientific theory attributing the origin of matter and life to immediate acts of God," opposed to evolutionism, it is attested from 1880. Century Dictionary (1897) defines creationism in this sense as "The doctrine that matter and all things were created, substantially as they now exist, by the fiat of an omnipotent Creator, and not gradually evolved or developed."
Creation science is attested by 1970 as an alternative name for a theory of science not inconsistent with Christian fundamentalism. Creationist (n.) in an "anti-Darwin" sense is attested by 1859 in a letter of Darwin's, and it is said to be used in Darwin's unpublished writings as far back as 1842.
James Ussher (1581-1656), Archbishop of Armagh, Primate of All Ireland, and Vice-Chancellor of Trinity College in Dublin was highly regarded in his day as a churchman and as a scholar. Of his many works, his treatise on chronology has proved the most durable. Based on an intricate correlation of Middle Eastern and Mediterranean histories and Holy writ, it was incorporated into an authorized version of the Bible printed in 1701, and thus came to be regarded with almost as much unquestioning reverence as the Bible itself. Having established the first day of creation as Sunday 23 October 4004 B.C. ... Ussher calculated the dates of other biblical events, concluding, for example, that Adam and Eve were driven from Paradise on Monday 10 November 4004 BC, and that the ark touched down on Mt Ararat on 5 May 1491 BC "on a Wednesday". [Craig, G.Y., and E.J. Jones, "A Geological Miscellany," Princeton University Press, 1982.]
Old English hæðen "not Christian or Jewish," also as a noun, "heathen man, one of a race or nation which does not acknowledge the God of the Bible" (especially of the Danes), merged with Old Norse heiðinn (adj.) "heathen, pagan," from Proto-Germanic *haithana- (source also of Old Saxon hedhin, Old Frisian hethen, Dutch heiden, Old High German heidan, German Heiden), which is of uncertain origin.
Perhaps literally "dweller on the heath, one inhabiting uncultivated land;" see heath + -en (2). Historically assumed to be ultimately from Gothic haiþno "gentile, heathen woman," used by Ulfilas in the first translation of the Bible into a Germanic language (as in Mark vii.26, for "Greek"); like other basic words for exclusively Christian ideas (such as church) it likely would have come first into Gothic and then spread to other Germanic languages. If so it could be a noun use of an unrelated Gothic adjective (compare Gothic haiþi "dwelling on the heath," but a religious sense is not recorded for this).
Whether native or Gothic, it might have been chosen on model of Latin paganus, with its root sense of "rural" (see pagan), but that word appears relatively late in the religious sense. Or the Germanic word might have been chosen for its resemblance to Greek ethne (see gentile), or it may be a literal borrowing of that Greek word, perhaps via Armenian hethanos [Sophus Bugge]. Boutkan (2005) presents another theory:
It is most probable that the Gmc. word *haiþana- referred to a person living on the heath, i.e. on common land, i.e. a person of one's own community. It would then be a neutral word used by heathen people in order to refer to each other rather than a Christian, negative word denoting non-Christians.
late 14c., orange bright star in the constellation Bootes (also used of the whole constellation), from Latin Arcturus, from Greek Arktouros, literally "guardian of the bear" (the bright star was anciently associated with nearby Ursa Major, the "Big Dipper," which it seems to follow across the sky). For first element see arctic; second element is Greek ouros "watcher, guardian, ward," from PIE root *wer- (3) "perceive, watch out for." It is fourth-brightest of the fixed stars. The double nature of the great bear/wagon (see Big Dipper) has given two different names to the constellation that follows it: Arktouros "bear-ward" and Bootes "the wagoner" (from Greek, ultimately from PIE root *gwou- "ox, bull, cow").
Arcturus in the Bible (Job ix.9 and xxxviii.32) is a mistranslation by Jerome (continued in KJV) of Hebrew 'Ayish, which refers to what we see as the "bowl" of the Big Dipper. In Israel and Arabia, the seven stars of the Great Bear seem to have been a bier (the "bowl") followed by three mourners. In the Septuagint it was translated as Pleiada, which is equally incorrect.
"a rule or law," Old English canon "rule, law, or decree of the Church," from Old French canon or directly from Late Latin canon "Church law, a rule or doctrine enacted by ecclesiastical authority," in classical Latin, "measuring line, rule," from Greek kanon "any straight rod or bar; rule; standard of excellence," perhaps from kanna "reed" (see cane (n.)).
The Latin word was taken in ecclesiastical use for "decree of the Church." General sense of "a rule or principle" is from late 14c.; that of "standard of judging" is from c. 1600. From c. 1400 as "the Scriptures, the books of the Bible accepted by the Christian church," also extended to secular books of admitted excellence or supremacy. Meaning "catalogue of acknowledged saints" is from 1727. Musical sense "a kind of fugal composition" is from 1590s. Related: Canonicity.
The secular canon, with the word meaning a catalog of approved authors, does not actually begin until the middle of the eighteenth century .... [Harold Bloom, "The Western Canon," 1994].
c. 1200, vertu, "moral life and conduct; a particular moral excellence," from Anglo-French and Old French vertu "force, strength, vigor; moral strength; qualities, abilities" (10c. in Old French), from Latin virtutem (nominative virtus) "moral strength, high character, goodness; manliness; valor, bravery, courage (in war); excellence, worth," from vir "man" (from PIE root *wi-ro- "man").
For my part I honour with the name of virtue the habit of acting in a way troublesome to oneself and useful to others. [Stendhal "de l'Amour," 1822]
Especially (in women) "chastity, sexual purity" from 1590s. Phrase by virtue of (early 13c.) preserves alternative Middle English sense of "efficacy." Wyclif Bible has virtue where KJV uses power. The seven cardinal virtues (early 14c.) were divided into the natural (justice, prudence, temperance, fortitude) and the theological (hope, faith, charity). To make a virtue of a necessity (late 14c.) translates Latin facere de necessitate virtutem [Jerome].
name given to various chronic skin diseases, later in more restricted use, 1530s, probably from leprous + -y (4). First used in Coverdale Bible, where it renders Hebrew cara'ath, which apparently was a comprehensive term for skin diseases. Also known as Hansen's disease (1938) for Norwegian physician Gerhard Henrik Armauer Hansen (1841-1912) who in 1871 discovered the bacillus that causes it.
The Middle English name for the disease was leper (mid-13c.), from Old French liepre and Latin lepra (see leper). But as the sense of this shifted after late 14c. to mean "person with leprosy," English began coining new nouns for the disease: lepri, leprosity, lepruse all date from mid-15c. but are now obsolete. A place for their treatment is a leprosarium (1846) or leprosary (1869, from French).
mid-13c., dragoun, a fabulous animal common to the conceptions of many races and peoples, from Old French dragon and directly from Latin draconem (nominative draco) "huge serpent, dragon," from Greek drakon (genitive drakontos) "serpent, giant seafish," apparently from drak-, strong aorist stem of derkesthai "to see clearly," from PIE *derk- "to see" (source also of Sanskrit darsata- "visible;" Old Irish adcondarc "I have seen;" Gothic gatarhjan "characterize;" Old English torht, Old High German zoraht "light, clear;" Albanian dritë "light").
Perhaps the literal sense is "the one with the (deadly) glance." The young are dragonets (c. 1300). Fem. form dragoness is attested from 1630s. Obsolete drake (n.2) "dragon" is an older borrowing of the same word, and a later form in another sense is dragoon. Used in the Bible generally for creatures of great size and fierceness; it translates Hebrew tannin "a great sea-monster," and tan, a desert mammal now believed to be the jackal.
mid-13c., "sacrifice by fire, burnt offering," from Old French holocauste (12c.), or directly from Late Latin holocaustum, from Greek holokauston "a thing wholly burnt," neuter of holokaustos "burned whole," from holos "whole" (from PIE root *sol- "whole, well-kept") + kaustos, verbal adjective of kaiein "to burn" (see caustic).
Originally a Bible word for "burnt offerings," given wider figurative sense of "massacre, destruction of a large number of persons" from 1670s. The Holocaust "Nazi genocide of European Jews in World War II," first recorded 1957, earlier known in Hebrew as Shoah "catastrophe." The word itself was used in English in reference to Hitler's Jewish policies from 1942, but not as a proper name for them.
English chronicler Richard of Devizes in his contemporary account of the coronation of Richard I in 1189 used the word holocaust when he described the mass murder of the Jews of London, although he meant it as "a sacrificial offering."
female demon, late 14c., from Latin lamia "witch, sorceress, vampire," from Greek lamia "female vampire, man-eating monster," literally "swallower, lecher," from laimos "throat, gullet" (see larynx). Perhaps cognate with Latin lemures "spirits of the dead" (see lemur) and, like it, borrowed from a non-IE language. Used in early translations of the Bible for screech owls and sea monsters. In Middle English also sometimes, apparently, mermaids:
Also kynde erreþ in som beestes wondirliche j-schape, as it fareþ in a beest þat hatte lamia, þat haþ an heed as a mayde & body as a grym fissche[;] whan þat best lamya may fynde ony man, first a flatereþ wiþ hym with a wommannes face and makeþ hym ligge by here while he may dure, & whanne he may noferþere suffice to here lecherye þanne he rendeþ hym and sleþ and eteþ hym. [Bartholomew Glanville, "De proprietatibus rerum," c. 1240, translated by John of Trevisa c. 1398]