OpenLLM-France/wikimedia huggingface dataset:
# An Etymological Dictionary of the German Language/Schmuck

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Schmuck | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Schmuck, m., ‘adornment, finery,’ ModHG. only, in MidHG. gesmuc, ‘adornment, embellishment,’ allied to schmücken, MidHG. smücken, ‘to wind, press close, dress, adorn.’ The Teut. root smug (pre-Teut. smuk) in schmiegen, of which schmücken is an intensive form, was frequently used orig. to form words signifying ‘to dress,’ and is also found in the name of a sort of under-garment or shirt, OHG. smoccho, AS. smocc (comp. E. smock). The adj. schmuck, ‘tidy, smart,’ ModHG. only, is derived from LG. (comp. North Fris. smok), whence also E. smug (or from Dan. smuk).
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXVII

Chapter XXVII.—Certain Metaphorical Terms Explained of the Resurrection of the Flesh.
We have also in the Scriptures robes mentioned as allegorizing the hope of the flesh. Thus in the Revelation of John it is said: “These are they which have not defiled their clothes with women,”—indicating, of course, virgins, and such as have become “eunuchs for the kingdom of heaven’s sake.” Therefore they shall be “clothed in white raiment,” that is, in the bright beauty of the unwedded flesh. In the gospel even, “the wedding garment” may be regarded as the sanctity of the flesh. And so, when Isaiah tells us what sort of “fast the Lord hath chosen,” and subjoins a statement about the reward of good works, he says: “Then shall thy light break forth as the morning, and thy garments, shall speedily arise;” where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death. Thus we are furnished even with an allegorical defence of the resurrection of the body. When, then, we read, “Go, my people, enter into your closets for a little season, until my anger pass away,” we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did He use the expression closets, in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “Until His anger pass away,” which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.

## Footnotes

* ↑ Rev. iii. 4 and xiv. 4.
* ↑ Matt. xix. 12.
* ↑ Rev. iii. 5.
* ↑ Matt. xxii. 11, 12.
* ↑ There is a curious change of the word here made by Tertullian, who reads ἱμάτια instead of ἰάματα, “thy health,” or “healings,” which is the word in the Sept.
* ↑ Isa. lviii. 8.
* ↑ Isa. xxvi. 20.
* ↑ Isa. xxvi. 20.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXXVI

Chapter XXXVI.—Christ’s Refutation of the Sadducees, and Affirmation of Catholic Doctrine.
Let us now see whether (the Lord) has not imparted greater strength to our doctrine in breaking down the subtle cavil of the Sadducees. Their great object, I take it, was to do away altogether with the resurrection, for the Sadducees in fact did not admit any salvation either for the soul or the flesh; and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored. Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He reproached them as being both ignorant of the Scriptures—those, of course which had declared the resurrection—as well as incredulous of the power of God, though, of course, effectual to raise the dead, and lastly, since He immediately added the words, “Now, that the dead are raised,” (speaking) without misgiving, and affirming the very thing which was being denied, even the resurrection of the dead before Him who is “the God of the living,”—(it clearly follows) that He affirmed this verity in the precise sense in which they were denying it; that it was, in fact, the resurrection of the two natures of man. Nor does it follow, (as they would have it,) that because Christ denied that men would marry, He therefore proved that they would not rise again. On the contrary, He called them “the children of the resurrection,” in a certain sense having by the resurrection to undergo a birth; and after that they marry no more, but in their risen life are “equal unto the angels,” inasmuch as they are not to marry, because they are not to die, but are destined to pass into the angelic state by putting on the raiment of incorruption, although with a change in the substance which is restored to life. Besides, no question could be raised whether we are to marry or die again or not, without involving in doubt the restoration most especially of that substance which has a particular relation both to death and marriage—that is, the flesh. Thus, then, you have the Lord affirming against the Jewish heretics what is now encountering the denial of the Christian Sadducees—the resurrection of the entire man.

## Footnotes

* ↑ Compare Tertullian’s De Præscript. Hæret. c. xxxiii.
* ↑ Matt. xxii. 23–32; Mark xii. 18–27; Luke xx. 27–38.
* ↑ Luke xx. 37.
* ↑ Ver. 36.
* ↑ Ver. 36.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXVIII

Chapter XXVIII.—Prophetic Things and Actions, as Well as Words, Attest This Great Doctrine.
But we know that prophecy expressed itself by things no less than by words. By words, and also by deeds, is the resurrection foretold. When Moses puts his hand into his bosom, and then draws it out again dead, and again puts his hand into his bosom, and plucks it out living, does not this apply as a presage to all mankind?—inasmuch as those three signs denoted the threefold power of God: when it shall, first, in the appointed order, subdue to man the old serpent, the devil, however formidable; then, secondly, draw forth the flesh from the bosom of death; and then, at last, shall pursue all blood (shed) in judgment. On this subject we read in the writings of the same prophet, (how that) God says:  “For your blood of your lives will I require of all wild beasts; and I will require it of the hand of man, and of his brother’s hand.” Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished. There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require their very simplicity to be interpreted. There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.” Certainly His making alive is to take place after He has killed. As, therefore, it is by death that He kills, it is by the resurrection that He will make alive. Now it is the flesh which is killed by death; the flesh, therefore, will be revived by the resurrection. Surely if killing means taking away life from the flesh, and its opposite, reviving, amounts to restoring life to the flesh, it must needs be that the flesh rise again, to which the life, which has been taken away by killing, has to be restored by vivification.

## Footnotes

* ↑ Ex. iv. 6, 7.
* ↑ Ex. iv. 2–9.
* ↑ Comp. vers. 3, 4.
* ↑ Comp. vers. 6, 7.
* ↑ Comp. ver. 9.
* ↑ Gen. ix. 5.
* ↑ Sitiant.
* ↑ Isa. xxxviii. 12, 13, 16. The very words, however, occur not in Isaiah, but in 1 Sam. ii. 6, Deut. xxxii. 39.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXXI

Chapter XXXI.—Other Passages Out of the Prophets Applied to the Resurrection of the Flesh.
Unquestionably, if the people were indulging in figurative murmurs that their bones were become dry, and that their hope had perished—plaintive at the consequences of their dispersion—then God might fairly enough seem to have consoled their figurative despair with a figurative promise. Since, however, no injury had as yet alighted on the people from their dispersion, although the hope of the resurrection had very frequently failed amongst them, it is manifest that it was owing to the perishing condition of their bodies that their faith in the resurrection was shaken. God, therefore, was rebuilding the faith which the people were pulling down. But even if it were true that Israel was then depressed at some shock in their existing circumstances, we must not on that account suppose that the purpose of revelation could have rested in a parable: its aim must have been to testify a resurrection, in order to raise the nation’s hope to even an eternal salvation and an indispensable restoration, and thereby turn off their minds from brooding over their present affairs. This indeed is the aim of other prophets likewise. “Ye shall go forth,” (says Malachi), “from your sepulchres, as young calves let loose from their bonds, and ye shall tread down your enemies.” And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,” because the grass also is renewed by the dissolution and corruption of the seed. In a word, if it is contended that the figure of the rising bones refers properly to the state of Israel, why is the same hope announced to all nations, instead of being limited to Israel only, of reinvesting those osseous remains with bodily substance and vital breath, and of raising up their dead out of the grave? For the language is universal: “The dead shall arise, and come forth from their graves; for the dew which cometh from Thee is medicine to their bones.” In another passage it is written: “All flesh shall come to worship before me, saith the Lord.” When? When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.” Then also shall be fulfilled what is written afterwards: “And they shall go forth” (namely, from their graves), “and shall see the carcases of those who have transgressed: for their worm shall never die, nor shall their fire be quenched; and they shall be a spectacle to all flesh” even to that which, being raised again from the dead and brought out from the grave, shall adore the Lord for this great grace.

## Footnotes

* ↑ Mal. iv. 2, 3.
* ↑ Isa. lxvi. 14.
* ↑ Isa. xxvi. 19.
* ↑ Isa. lxvi. 23.
* ↑ Ver. 22.
* ↑ Isa. lxvi. 24.
# An Etymological Dictionary of the German Language/flennen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flennen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flennen, vb., ‘to weep ruefully, grin,’ from MidHG. *vlennen; akin to OHG. flannên, ‘to make a wry face,’ from pre-Teut. *flaznan?. Root flas, from pre-Teut. plos, in Lat. plôrare, ‘to weep’?.
# An Etymological Dictionary of the German Language/fletschen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fletschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fletschen, vb., ‘to beat flat, grin,’ from MidHG. vletsen, ‘to show one's teeth’; remoter history obscure.
# An Etymological Dictionary of the German Language/fliehen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fliehen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fliehen, vb., ‘to flee,’ from the equiv. MidHG. vliehen, OHG. fliohan; corresponds to OSax. fliohan, AS. fleón (from fleóhan), E. to flee, OIc. flýja; the f before l is a common substitution for an older initial þ, as in flehen (Goth. þlaihan), flach (from Goth. þlaqus); comp. Goth. þliuhan, ‘to flee.’ This older form was retained only in Goth.; Scand. has f (flýja), like the West Teut. verbs. Hence the Teut. root is þluh, and by a grammatical change þlug, pre-Teut. root tluk, tleuk. Fliegen is primit. allied, since it is based upon the root plugh. In the earliest OIc. and in West Teut. the forms of both the verbs must undoubtedly have been confused; thus OIc. flugu and AS. flugon in the earliest period may mean ‘they fled’ and ‘they flew.’ See Flucht.
# An Etymological Dictionary of the German Language/flimmern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flimmern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flimmern, vb., ‘to glimmer, sparkle, scintillate,’ like the older ModHG. flimmen, a derivative, by gradation, of Flamme.
# An Etymological Dictionary of the German Language/flehen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flehen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flehen, vb., ‘to implore, supplicate,’ from MidHG. vlêhen, OHG. flêhan, flêhôn, ‘to implore,’ OHG. also ‘to fondle, flatter’; initial fl for earlier þl, as in fliehen (Goth. þliuhan); comp. Goth. gaþláihan (ai a genuine diphthong), ‘to fondle, embrace, console, exhort in a friendly way,’ akin to Goth. gaþláihts, f., ‘comfort, warning.’ Also allied to OIc. flár, ‘false, cunning,’ AS. flâh. ‘wily, cunning,’ both pointing to Goth. *þlaiha-. The primary meaning of the root flaih was perhaps ‘importunate, insinuating speech.’
# An Etymological Dictionary of the German Language/flicken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flicken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flicken, vb., from the equiv. MidHG. vlicken, ‘to put on a patch, mend’; akin to Fleck.
# An Etymological Dictionary of the German Language/fließen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fließen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fließen, vb., ‘to flow, stream,’ from the equiv. MidHG. vlieȥen, OHG. flioȥȥan, str. vb.; corresponds to OSax. fliotan, Du. vlieten, AS. fleótan, E. to fleet, OIc. fljóta, Goth. *fliutan, ‘to flow.’ The Teut. root fliut, flut, from pre-Teut. pleud-plud, corresponds to Lett. pludêt, ‘to float,’ plûdi, inundation,’ Lith. plústi, ‘to take to swimming,’ plûdìs, ‘floating wood.’ Several Teut. terms for ‘ships’ point to the latter sense, which, of course, is earlier than the ModHG. ‘flowing,’ though in OHG. MidHG. and ModHG., fließen signifies ‘to be driven by flowing water, to swim.’ See Floß, Flotte (Flut, Goth. flôdus, is not a cognate). Instead of the root plud, other ​Aryan languages have an allied shorter root plu; comp. Gr. πλέω, ‘to navigate, swim,’ Sans. plu, pru, ‘to swim,’ Lat. pluere, ‘to rain’ (fließen in a restricted sense).
# An Etymological Dictionary of the German Language/fliegen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fliegen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fliegen, vb., from the equiv. MidHG. vliegen, OHG. fliogan, ‘to fly’; comp. Du. vliegen, AS. fleógan (3rd sing. flŷhþ), E. to fly, OIc. fljúga; the common Teut. term for ‘to fly’; Goth. *fliugan may be inferred from the factitive flaugjan, ‘to keep on flying.’ Fliegen is in no wise connected with fliehen, as is proved by the initial sound of the root in Goth. þliuhan, ‘to flee,’ compared with usflaugjan; see Fliege, Vogel. Teut. root fliug, from pre-Teut. pleugh, plugh; akin to Lat. plûma for plûhma?. For an older root extending beyond Teut. see under Feder.
# An Etymological Dictionary of the German Language/flink

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flink | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flink, adj., ‘brisk, nimble, lively,’ simply ModHG. from LG. and Du. flink, ‘brisk, agile, nimble’; akin to earlier ModHG. flinken, ‘to glitter, shine’; comp. Gr. ἀργός, ‘gleaming, quick.’
# An Etymological Dictionary of the German Language/flisch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/flisch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ flisch, adj.,‘fresh, cool, raw (of a wound),’ from MidHG. vrisc, OHG. frisc, adj., ‘new, young, cheerful, active, pert’; corresponding to AS. fërsc, E. fresh, OIc. ferskr, ‘fresh.’ The further origin is obscure; on account of its meaning Lat. priscus (akin to prior, prius) cannot be allied; perhaps OHG. frisc is derived from früh, OHG. fruo. The HG. word found its way at an early period into Romance (comp, Ital. fresco, Fr. frais), and into E. (frisk).
# An Etymological Dictionary of the German Language/Mops

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Mops | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Mops, m., ModHG. only, from the equiv. LG. mops, Du. mops and mop, ‘pug-dog.’ Akin to a Teut. root mup, ‘to distort the face, make grimaces’; comp. late MidHG. muff, mupf, m., ‘wry mouth,’ Du. mopper, ‘to wear a peevish look,’ E. to mop, ‘to gibber,’ MidE. moppe, ‘fool.’ ModHG. Mops, in the sense of ‘stupid fellow, may be explained as indicated by the MidE. word without reference to the name of the Lat. author Mopsus.
# An Etymological Dictionary of the German Language/Mohr

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Mohr | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Mohr, m., ‘Moor,’ from MidHG. and OHG. môr, m.; derived from MidLat. Maurus, whence also Fr. More, Ital. and Span. Moro.
# An Etymological Dictionary of the German Language/Montag

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Montag | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Montag, m., ‘Monday’; with the môn of Mond without the later d; MidHG. mântac (Suab. and Bav. mœntac, with mutation), OHG. mânatag (*mânintag?), m., ‘Monday’; comp. Du. maandag, AS. mônandœg, E. Monday (*môn equiv. to ‘moon’), OIc. mánadagr. The common Teut. term for Lat. dies Lunae (Fr. lundi, Ital. lunedi).
# An Etymological Dictionary of the German Language/Moor

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Moor | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Moor, m. and n., ‘moor,’ ModHG. only, from LG. môr; comp. Du. moer, OSax. môr, n., AS. môr, n., ‘moor, swamp,’ E. moor; corresponding to OHG. and MidHG. muor, n., ‘swamp,’ seldom ‘sea’; scarcely akin to OIc. mó-r (gen. mó-s), m., ‘moor, dry heath’ OHG. muor, as well as AS. môr (Goth. *môra- is wanting), is rather relate by gradation to Meer, OHG. męri, AS. męre, Goth. marei,. or, if r is derived by rhotacism from s, the cognates are connected with OHG. and MidHG. mos, ‘swamp’; this, however, after the remarks made under Moos, is hardly probable.
# An Etymological Dictionary of the German Language/Moos

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Moos | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Moos, n., ‘moss,’ from MidHG. and OHG. mos, n., ‘moss, moor, swamp’ (whence Fr. mousse, ‘moss’); corresponding to Du. mos, ‘moss,’ E. moss, OIc. mose, m., ‘moss, swamp,’ to which OIc. mýrr (E. mire), ‘slime,’ is allied. To these are related by gradation AS. meós, OHG. mios, MidHG. mies, m. and n., ‘moss,’ whence also ModHG. Mies. The senses ‘moss, swamp,’ may be associated by the connecting link ‘mossy ground,’ hence the assumption of two orig. different words is not required, *mosa-, ‘moss’ (by gradation *miusa, ‘moss,’ OHG. mios, AS. meós, ‘moss’), and mosa-, ‘swamp’ (by gradation *môsa, ‘moor,’ OHG. muor, comp. Meos). Goth. *musa, by gradation *miusa-, ‘moss,’ is connected with OSlov. mŭchŭ ‘moss,’ Lith. mūsaí, ‘mould’ (on liquids), and Lat. muscus, ‘moss,’ which has a ​derivative c for sc; and also with Gr. μυῖα, ‘horse-fly,’ for μύσια, and μύαξ (for μύσαξ), ‘sea-mussel.’ The meaning ‘swamp’ is still current in Suab. and Bav.; comp. Dachauer Moos.
# An Etymological Dictionary of the German Language/Molke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Molke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Molke, f., ‘whey,’ from MidHG. molken, molchen (also with u-ü instead of o), n., ‘whey,’ also ‘milk and that which is prepared from milk’; OHG. *molchan is wanting. AS. molcen, n., testifies, however, to the antiquity of MidHG. molken, which is a derivative of melken, Teut. root melk; comp. melken and Milch.
# An Etymological Dictionary of the German Language/Mond

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Mond | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Mond, m., ‘moon,’ from MidHG. mâne, m., ‘moon, month’ (MidHG. rarely fem.), OHG. mâno, m., ‘moon’; even in MidHG. occurs a form with a final dental, mânt, mânde, which is due to confusion with mânet (yet comp. Elentier and niemand), Goth. mêna, AS. môna, m., E. moon, Du. maan. In the form mêno, m., a common Teut. term for ‘moon’ (a later fem. form appears in MidHG. mœnîn, OHG. mânîn); it is based, like most of the terms for ‘moon’ and ‘month’ in the cognate Aryan languages, on Aryan mên, mênôt, or mênes. Comp. Sans. mâs, m. (for mâis, mêns), ‘moon, month,’ mâsa, m., ‘month,’ Gr. μήν (for *μήνς), ‘month,’ Lat. mensis, ‘month,’ OSlov. měsęcĭ, m., ‘moon, month,’ Lith. měnů, ‘moon,’ měnesis, ‘month,’ OIr. mí. The exact relation of Teut. mênôþ-, mênan-, to Lat.-Gr. mêns- (*mênes-) is disputed. The derivation of the stems mên, mêns, from the Aryan root mē̆, ‘to measure’ (Sans. mâ, ‘to measure, mete out,’ mâtram, Gr. μέτρον, ‘measure,’ see Mahl, messen), may accord with the facts of the case (the moon was regarded as the measurer of time), yet from the historical and linguistic standpoint it cannot be considered a certainty. Comp. Monat and Montag.