OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 3

3. That it was previously foretold that they would neither know the Lord, nor understand, nor receive Him.
In Isaiah: “Hear, O heaven, and give ear, O earth: for the Lord hath spoken; I have begotten and brought up children, but they have rejected me. The ox knoweth his owner, and the ass his master’s crib: but Israel hath not known me, and my people hath not perceived me. Ah sinful nation, a people filled with sins, a wicked seed, corrupting children: ye have forsaken the Lord, and have sent that Holy One of Israel into anger.” In the same also the Lord says: “Go and tell this people, Ye shall hear with the ear, and shall not understand; and seeing, ye shall see, and shall not perceive. For the heart of this people hath waxed gross, and they hardly hear with their ears, and they have shut up their eyes, lest haply they should see with their eyes, and hear with their ears, and understand with their heart, and should return, and I should heal them.” Also in Jeremiah the Lord says: “They have forsaken me, the fountain of living water, and have dug for themselves worn-out cisterns, which could not hold water.” Moreover, in the same:  “Behold, the word of the Lord has become unto them a reproach, and they do not wish for it.” Again in the same the Lord says: “The kite knoweth his time, the turtle, and the swallow; the sparrows of the field keep the time of their coming in; but my people doth not know the judgment of the Lord. How say ye, We are wise, and the law of the Lord is with us? The false measurement has been made vain; the scribes are confounded; the wise men have trembled, and been taken, because they have rejected the word of the Lord.” In Solomon also: “Evil men seek me, and shall not find me; for they held wisdom in hatred and did not receive the word of the Lord.” Also in the twenty-seventh Psalm: “Render to them their deserving, because they have not perceived in the works of the Lord.” Also in the eighty-first Psalm: “They have not known, neither have they understood; they shall walk on in darkness.” In the Gospel, too, according to John: “He came unto His own, and His own received Him not. As many as received Him, to them gave He power to become the sons of God who believe on His name.”

## Footnotes

* ↑ Isa. i. 2–4.
* ↑ Isa. vi. 9, 10.
* ↑ Jer. ii. 13.
* ↑ Jer. vi. 10.
* ↑ According to the Oxford edition: “The turtle and the swallow knoweth its time,” etc.
* ↑ Six ancient authorities have “your measurement.”
* ↑ Jer. viii. 7–9.
* ↑ Prov. i. 28, 29.
* ↑ Ps. xxviii. 4, 5.
* ↑ Ps. lxxxii. 5.
* ↑ John i. 11, 12.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 20

20. That the Church which before had been barren should have more children from among the Gentiles than what the synagogue had had before.
In Isaiah: “Rejoice, thou barren, that barest not; and break forth and cry, thou that travailest not:  because many more are the children of the desolate one than of her who hath an husband. For the Lord hath said, Enlarge the place of thy tabernacle, and of thy curtains, and fasten them: spare not, make long thy measures, and strengthen thy stakes: stretch forth yet to thy right hand and to thy left hand; and thy seed shall possess the nations, and shall inhabit the deserted cities. Fear not; because thou shalt overcome: nor be afraid because thou art cursed; for thou shalt forget thy eternal confusion.” Thus also to Abraham, when his former son was born of a bond-woman, Sarah remained long barren; and late in old age bare her son Isaac, of promise, who was the type of Christ. Thus also Jacob received two wives: the elder Leah, with weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of the Church, who also remained long barren, and afterwards brought forth Joseph, who also was himself a type of Christ. And in the first of Kings it is said that Elkanah had two wives: Peninnah, with her sons; and Hannah, barren, from whom is born Samuel, not according to the order of generation, but according to the mercy and promise of God, when she had prayed in the temple; and Samuel being born, was a type of Christ. Also in the first book of Kings: “The barren hath borne seven and she that had many children has grown weak.” But the seven children are the seven churches. Whence also Paul wrote to seven churches; and the Apocalypse sets forth seven churches, that the number seven may be preserved; as the seven days in which God made the world; as the seven angels who stand and go in and out before the face of God, as Raphael the angel says in Tobit; and the sevenfold lamp in the tabernacle of witness; and the seven eyes of God, which keep watch over the world; and the stone with seven eyes, as Zechariah says; and the seven spirits; and the seven candlesticks in the Apocalypse; and the seven pillars upon which Wisdom hath builded her house in Solomon.

## Footnotes

* ↑ Isa. liv. 1–4.
* ↑ 1 Sam. ii. 5. [Compare Treatise xi. p. 503, supra.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 24

24. That by this alone the Jews can receive pardon of their sins, if they wash away the blood of Christ slain, in His baptism, and, passing over into His Church, obey His precepts.
In Isaiah the Lord says: “Now I will not release your sins. When ye stretch forth your hands, I will turn away my face from you; and if ye multiply prayers, I will not hear you: for your hands are full of blood. Wash you, make you clean; take away the wickedness from your souls from the sight of mine eyes; cease from your wickedness; learn to do good; seek judgment; keep him who suffers wrong; judge for the orphan, and justify the widow. And come, let us reason together, saith the Lord: and although your sins be as scarlet, I will whiten them as snow; and although they were as crimson, I will whiten them as wool. And if ye be willing and listen to me, ye shall eat of the good of the land; but if ye be unwilling, and will not hear me, the sword shall consume you; for the mouth of the Lord hath spoken these things.”

## Footnotes

* ↑ “Exalbabo.”
* ↑ “Inalbabo.”
* ↑ Isa. i. 15–20.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 18

18. That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard.
In Deuteronomy God said to Moses: “And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it.” Concerning whom also Christ says in the Gospel according to John: “Search the Scriptures, in which ye think ye have eternal life. These are they which set forth testimony concerning me; and ye will not come to me, that ye might have life. Do not think that I accuse you to the Father: there is one that accuseth you, even Moses, on whom ye hope. For if ye had believed Moses, ye would also believe me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?”

## Footnotes

* ↑ Deut. xviii. 18, 19.
* ↑ John v. 39, 40, 45–47.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 2

2. Also because they did not believe the prophets, and put them to death.
In Jeremiah the Lord says: “I have sent unto I you my servants the prophets. Before the daylight I sent them (and ye heard me not, and did not listen with your ears), saying, Let every one of you be converted from his evil way, and from your most wicked desires; and ye shall dwell in that land which I have given you and your fathers for ever and ever.” And again: “Go not after other gods, to serve them, and do not worship them; and provoke me not to anger in the works of your hands to scatter you abroad; and ye have not hearkened unto me.” Also in the third book of the Kings, Elias saith unto the Lord: “In being jealous I have been jealous for the Lord God Almighty; because the children of Israel have forsaken Thee, have demolished Thine altars, and have slain Thy prophets with the sword; and I have remained solitary, and they seek my life, to take it away from me.” In Ezra also: “They have fallen away from Thee, and have cast Thy law behind their backs, and have killed Thy prophets which testified against them that they should return to Thee.”

## Footnotes

* ↑ Jer. vii. 25; xxv. 4.
* ↑ The words “and again” are sometimes omitted; and sometimes read “Moreover, in the same place.”
* ↑ Jer. xxv. 6, 7.
* ↑ 1 Kings xix. 10.
* ↑ Neh. ix. 26.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 23

23. That the Gentiles rather than the Jews attain to the kingdom of heaven.
In the Gospel the Lord says: “Many shall come from the east and from the west, and shall lie down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall go out into outer darkness: there shall be weeping and gnashing of teeth.”

## Footnotes

* ↑ Matt. viii. 11, 12.
# An Etymological Dictionary of the German Language/Korde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Korde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Korde, Kordel, f., ‘cord, tow-line,’ ModHG. only, from Fr. corde, cordelle; comp. Du. koord, f., and the equiv. E. cord, from the same Rom. source, ultimately derived from Lat. and Gr. chorda.
# An Etymological Dictionary of the German Language/Koralle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Koralle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Koralle, f., ‘coral,’ from MidHG. koralle, m., formed from MidLat. corallus, Lat. corallium.
# An Etymological Dictionary of the German Language/Korb

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Korb | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Korb, m., ‘basket,’ from the equiv. MidHG. korp (b), OHG. chorp, korb (gen. korbes), m.; comp. Du. korf, m., ‘dosser.’ The usual derivation from Lat. corbis is opposed by phonetic considerations, and also by the fact that nouns equiv. in meaning but with differently graded forms also occur; according to ModHG. Brett and its gradation Bord (which see), MidHG. krëbe, m., ‘basket,’ and hence further ModHG. Krippe may also be connected with Korb (comp. too ModIc. karfa, f., and körf, f., ‘basket’?). It is not impossible that, in addition to an inherited OTeut. word, the Lat. term was borrowed at a later period; OHG. churib, plur. churbî, points perhaps to Lat. corbis (E. corb); further ModHG. Reff (1) seems to be an old cognate of Lat. corbis.
# An Etymological Dictionary of the German Language/Koriander

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Koriander | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Koriander, m., ‘coriander,’ ModHG. only, from Lat. coriandrum; in MidHG. koliander, kullander, kollinder, from MidLat. coliandrum. Comp. Du. koriander and E. coriander.
# An Etymological Dictionary of the German Language/Kornelle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kornelle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kornelle, f., ‘cornel-cherry,’ even in OHG. cornul, cornul-baum, from MidLat. cornolium (Fr. cornouille, Ital. corniolo); a derivative of Lat. cornus, f., ‘cornel-cherry’; comp. AS. corntreô, E. cornelian-tree.
# An Etymological Dictionary of the German Language/Kork

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kork | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kork, m., ‘cork,’ early ModHG. only, through the medium of Du. (kork, kurk, n., ‘corkwood, cork, stopper’) and LG. commerce, from Span. corcho, ‘corkwood, stopper,’ whence also E. cork at an early period. The ultimate source is Lat. cortex, ‘bark.’
# An Etymological Dictionary of the German Language/Kost

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kost | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kost (1.), f., ‘cost,’ from MidHG. koste kost, f. and m., ‘value, price, expense,’ even in OHG. kosta, f.; borrowed in the OHG. period from MidLat. costus, m., costa, f. (comp. Ital. costo, m., Fr. coût, m., Span. costa, f.; ultimate source Lat. constare, ‘to come to, cost’). From Rom. are derived MidE. costen, E. to cost, whence Scand. kosta, ‘to cost.’
Kost (2.), f. (in the 16th cent. also m.), ‘board,’ from MidHG. koste, kost, f., ‘living, food, victuals’; comp. Scand. kostr, m., ‘victuals, provisions.’ In Scand. as in the G. word, the meanings of (1) and (2) overlap; at all events (2) is a later development of (1). We must certainly assume that the Scand. loan-word kostr, ‘expense, victuals,’ was confused with an OTeut. word which would be most closely connected with Goth. kustus, m., ‘trial, proof,’ and gakusts, ‘test’; OIc. kostr, m., ‘choice, condition, circumstances.’ With regard to these nouns see kiesen.
# An Etymological Dictionary of the German Language/Korinthe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Korinthe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Korinthe, f., ‘currant,’ early ModHG. only, from Fr. corinthe.
# An Etymological Dictionary of the German Language/Korn

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Korn | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Korn, n., ‘grain, corn,’ from MidHG. korn, OHG. chorn (gen. chornes), n., ‘corn’ (in MidHG. also ‘grape-stone, corn-field, corn-stalk’). Goth. kaúrn, n., with the variant kaúrnô, n.; OIc. korn, AS. and E. corn, Du. koren; common Teut. stem korna-, meaning ‘single grain,’ then also ‘stone' and ‘fruit.’ For the meaning ‘stone’ comp. OHG. bęrikorn, MidHG. wîn-, trûben-korn, ‘stone of a berry'; OHG. korn- and kërnapful (AS. cornœppel), ‘malum punicum, calville,’ are interchangeable; for the derivative AS. cyrnel, E. kernel, see under Kern. Thus it is probable that there exists a close connection between Kern and Korn, their phonetic relation being similar to that between Brett and Bord; for further examples of gradation in nouns, see under Korb. Another graded form of Korn, from pre-Teut. gṛnó-m, is furnished by Lat. grânum, ‘grain, core’; see Hürde, equiv. to Lat. crates; voll, equiv. to Lat. plênus, OIr. lán. Gṛnó is exactly the same as OSlov. zrŭno, n., ‘grain.’
# An Etymological Dictionary of the German Language/Kossat

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kossat | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kossat, see Kot (1).
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 39

39. Christ as Wisdom and Sanctification and Redemption.
We must not, however, pass over in silence that He is of right the wisdom of God, and hence is called by that name. For the wisdom of the God and Father of all things does not apprehend His substance in mere visions, like the phantasms of human thoughts.  Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says: “God created me the beginning of His ways, for His works.” By this creating act the whole creation was enabled to exist, not being unreceptive of that divine wisdom according to which it was brought into being; for God, according to the prophet David, made all things in wisdom. But many things came into being by the help of wisdom, which do not lay hold of that by which they were created: and few things indeed there are which lay hold not only of that wisdom which concerns themselves, but of that which has to do with many things besides, namely, of Christ who is the whole of wisdom. But each of the sages, in proportion as he embraces wisdom, partakes to that extent of Christ, in that He is wisdom; just as every one who is greatly gifted with power, in proportion as he has power, in that proportion also has a share in Christ, inasmuch as He is power. The same is to be thought about sanctification and redemption; for Jesus Himself is made sanctification to us and redemption. Each of us is sanctified with that sanctification, and redeemed with that redemption. Consider, moreover, if the words “to us,” added by the Apostle, have any special force. Christ, he says, “was made to us of God, wisdom, and righteousness, and sanctification, and redemption.” In other passages, he speaks about Christ as being wisdom, without any such qualification, and of His being power, saying that Christ is the power of God and the wisdom of God, though we might have conceived that He was not the wisdom of God or the power of God, absolutely, but only for us. Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since “He that sanctifies and they that are sanctified are all of one,” whether the Father is the sanctification of Him who is our sanctification, as, Christ being our head, God is His head. But Christ is our redemption because we had become prisoners and needed ransoming. I do not enquire as to His own redemption, for though He was tempted in all things as we are, He was without sin, and His enemies never reduced Him to captivity.

## Footnotes

* ↑ Prov. viii. 22.
* ↑ Ps. civ. 24.
* ↑ Heb. ii. 11.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 4

4. The Study of the Gospels is the First Fruits Offered by These Priests of Christianity.
Now our whole activity is devoted to God, and our whole life, since we are bent on progress in divine things. If, then, it be our desire to have the whole of those first fruits spoken of above which are made up of the many first fruits, if we are not mistaken in this view, in what must our first fruits consist, after the bodily separation we have undergone from each other, but in the study of the Gospel? For we may venture to say that the Gospel is the first fruits of all the Scriptures. Where, then, could be the first fruits of our activity, since the time when we came to Alexandria, but in the first fruits of the Scriptures? It must not be forgotten, however, that the first fruits are not the same as the first growth. For the first fruits are offered after all the fruits (are ripe), but the first growth before them all. Now of the Scriptures which are current and are believed to be divine in all the churches, one would not be wrong in saying that the first growth is the law of Moses, but the first fruits the Gospel. For it was after all the fruits of the prophets who prophesied till the Lord Jesus, that the perfect word shot forth.

## Footnotes

* ↑ ἀπαρχή, Exod. xxii. 29.
* ↑ πρωτογέννημα, Exod. xxiii. 16.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 35

35.  Christ as the Living and the Dead.
In what has been said about the first and the last, and about the beginning and the end, we have referred these words at one point to the different forms of reasonable beings, at another to the different conceptions of the Son of God. Thus we have gained a distinction between the first and the beginning, and between the last and the end, and also the distinctive meaning of Α and Ω. It is not hard to see why he is called “the Living and the Dead,” and after being dead He that is alive for evermore. For since we were not helped by His original life, sunk as we were in sin, He came down into our deadness in order that, He having died to sin, we, bearing about in our body the dying of Jesus. might then receive that life of His which is for evermore. For those who always carry about in their body the dying of Jesus shall obtain the life of Jesus also, manifested in their bodies.

## Footnotes

* ↑ Apoc. i. 17, 18.
* ↑ 2 Cor. iv. 10.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 41

41. Christ as the Rod, the Flower, the Stone.
Now He receives the kingdom from the king whom the children of Israel appointed, beginning the monarchy not at the divine command and without even consulting God. He therefore fights the battles of the Lord and so prepares peace for His Son, His people, and this perhaps is the reason why He is called David. Then He is called a rod; such He is to those who need a harder and severer discipline, and have not submitted to the love and gentleness of God. On this account, if He is a rod, He has to “go forth;” He does not remain in Himself, but appears to go beyond His earlier state. Going forth, then, and becoming a rod, He does not remain a rod, but after the rod He becomes a flower that rises up, and after being a rod He is made known as a flower to those who, by His being a rod, have met with visitation. For “God will visit their iniquities with a rod,” that is, Christ. But “His mercy He will not take from him,” for He will have mercy on him, for on whom the Son has mercy the Father has mercy also. An interpretation may be given which makes Him a rod and a flower in respect of different persons, a rod to those who have need of chastisement, a flower to those who are being saved; but I prefer the account of the matter given above. We must add here, however, that, perhaps, looking to the end, if Christ is a rod to any man He is also a flower to him, while it is not the case that he who receives Him as a flower must also know Him as a rod. And yet as one flower is more perfect than another and plants are said to flower, even though they bring forth no perfect fruit, so the perfect receive that of Christ which transcends the flower. Those, on the other hand, who have known Him as a rod will partake along with it, not in His perfection, but in the flower which comes before the fruit.  Last of all, before we come to the word Logos, Christ was a stone, set at naught by the builders but placed on the head of the corner, for the living stones are built up as on a foundation on the other stones of the Apostles and prophets, Christ Jesus Himself our Lord being the chief corner-stone, because He is a part of the building made of living stones in the land of the living; therefore He is called a stone.  All this we have said to show how capricious and baseless is the procedure of those who, when so many names are given to Christ, take the mere appellation “the Word,” without enquiring, as in the case of His other titles, in what sense it is used; surely they ought to ask what is meant when it is said of the Son of God that He was the Word, and God, and that He was in the beginning with the Father, and that all things were made by Him.

## Footnotes

* ↑ Isa. xi. 1.
* ↑ Ps. lxxxix. 32, 33.
* ↑ Ps. cxviii. 22.