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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hissen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hissen, vb., ‘to hoist,’ ModHG. only, derived as a naut. term from the equiv. LG. hissen; comp. Du. hijschen, E. to hoist, Swed. hissa. Among which of the maritime Teutons this technical tern, the etymology of which is still obscure, originated is not known; see Helm (2); it also found its way into Rom. (Fr. hisser).
# An Etymological Dictionary of the German Language/hofieren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hofieren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hofieren, vb., ‘to court, flatter,’ from MidHG. hovieren, ‘to make a display, serve, pay court to, be courteous, serenade’; from G. Hof, with a Rom. suffix.
# An Etymological Dictionary of the German Language/hinken

| List of abbreviations | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hinken, vb., ‘to limp, walk lame, fit badly,’ from the equiv. MidHG. hinken, OHG. hinchan; a word peculiar to HG., if Scand. hokra, ‘to crawl,’ is not connected with it (AS. hęllehinca, ‘devil,’ is found). Root hink, from Aryan kheng (kh as in haben, from the root khabh, in Lat. habere; comp. farther Nagel), based on the Sans. root khañj, ‘to lump’; allied also to the equiv. Gr. σκάζω for s-khṅgjô, with s prefixed.
# An Etymological Dictionary of the German Language/hinnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hinnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hinnen, von hinnen, adv., from the equiv. MidHG. hinnen, OHG. hinnan, hinnân, hinnana, adv., ‘away from here, from hence’; used in ModHG. only with the explanatory prepos. AS. heonan, heonon, adv., ‘from here,’ E. hence (with a suffix s, whence ce). Formed from the pronom. stem hi, like dannen, von dannen, from the pron. þa-. See hinten, hinter.
# An Etymological Dictionary of the German Language/hindern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hindern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hindern, vb., ‘to impede, obstruct, prevent,’ from MidHG. hindern, OHG. hintiren and hintarôn, ‘to repulse, hinder’; comp. AS. hinderian, E. to hinder, OIc. hindra; an old derivative from the prepos. hinter; see the latter and fördern.
# An Etymological Dictionary of the German Language/hinten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hinten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hinten, adv., from the equiv. MidHG. hinden, OHG. hintana, adv., ‘behind’; Goth. hindana, adv. and prep., ‘behind, on the other side’; comp. OSax. bihindan, ‘behind, along behind,’ AS. hindan, adv., ‘behind,’ AS. behindan, E. behind; allied to hinnen and hinter.
# An Etymological Dictionary of the German Language/hinter

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hinter | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hinter, prep., from the equiv. MidHG. hinter, hinder, OHG. hintar, prep., ‘behind’; while OHG. nt is changed regularly into nd in MidHG., it is frequently retained when -er (i.e., vocal r) follows as an independent syllable; comp. Winter, from OHG. wintar, munter, from muntar. In hindern the d has been inserted in the normal way, just as in MidHG., and earlier ModHG. hinder is found as well as hinter. Goth. hindar, prep., AS. hinder, prop. an acc. neu. of an old compar. in -τερο-ν, Sans. tara-m. (of which AS. and Goth. have preserved a superl. in -tama-s, Goth. *hinduma, whence hindumists, ‘outermost,’ AS. hindema, ‘the last’). Comp. OInd. pratarám (compar. of pra), adv., ‘further, onwards,’ avatarám (allied to prep. ava), adv., ‘further away,’ vitarám (allied to prep. vi), comp. wider. The compar. hinter is used as an adj. in OHG. hintaro, ModHG. hinter, ‘hinder, posterior.’
# An Etymological Dictionary of the German Language/hoch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hoch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hoch, adj., ‘high, lofty, proud, dear,’ from the equiv. MidHG. hôch, OHG. hôh, adj.; a common Teut. adj. with the meaning ‘high’; comp. Goth. hauhs, OIc. hár (for hauhr), AS. heáh, E. high, Du. hoog, OSax. hôh; Teut. hauha-, from the uupermutated pre-Teut. káuko- (the weakest vowel stage of the stem is exhibited by the cognate Hügel). OTeut. possessed a mas. and neu. subst. formed from the adj. in the sense of ‘hill’ (type kaukó-s); comp. OIc. haugr (from which E. how in proper names was borrowed), MidHG. houc (-ges), to which such proper names as Donnershaugk are akin. Goth. hiuhma, m., ‘heap, crowd,’ seems also allied. In the non-Teut. languages it is rightly compared with Lith. kaukará, ‘hill, height,’ kaúkas, ‘boil’ (MidHG. hübel, m., ‘hill,’ is connected with Lith. kùpstas, ‘tump,’ as well as to OHG. hofar, AS. hofer, ‘hump’).
# An Etymological Dictionary of the German Language/hocken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hocken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hocken, vb., ‘to crouch, squat,’ first recorded in ModHG.; it is, however, an archaic word, as is shown by the prevalence of the root hū̆k, hukk; comp. MidHG. hûchen, ‘to duck, crouch,’ OIc. húka (with a str. partic. hokenn), ‘to crouch,’ Du. huiken. OIc. hokra, ‘to crawl,’ is probably not connected with this word, but with hinken.
# An Etymological Dictionary of the German Language/hoffen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/hoffen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ hoffen, vb., from equiv. MidHG. (espec. MidG.), hoffen, ‘to hope,’ which is not yet used, however, by the classicists of the MidHG. period (they employ the term gedingen, wk. vb., with which gedinge, ‘hope,’ is connected; OHG. gidingen and gidingo); it is also unknown to OHG. In OLG., on the other hand, a corresponding tô-hopa, ‘hope,’ is found. The vb. appears earliest in E.; AS. tôhopa, ‘hope,’ AS. hopian, equiv. to E. to hope. At a later period Du. hopen and MidLG. hopen occur. Not until the latter half of the 13th cent. does MidHG. hoffen become more prevalent, after its solitary occurrence since 1150 A.D. It is usually considered as a LG. loan-word. For the early history of the word the corresponding abstract AS. hyht, ‘hope,’ is significant, since it shows that Teut. hopôn represents *huqôn (Aryan root kug). Its connection with Lat. cupio is scarcely possible.
# Ante-Nicene Christian Library/Epistles of Ignatius (Syriac version)

THE EPISTLES OF IGNATIUS
AFTER THE SYRIAC VERSION.
INTRODUCTORY NOTICE.
OME account of the discovery of the Syriac version of the Ignatian Epistles has been already given (p. 141). We have simply to add here a brief description of the mss. from which the Syriac text has been printed. That which is named α by Cureton, contains only the Epistle to Polycarp, and exhibits the text of that epistle which, after him, we have followed. He fixes its age somewhere in the first half of the sixth century, or before the year 550. The second ms., which Cureton refers to as β, is assigned by him to the seventh or eighth century. It contains the three Epistles of Ignatius, and furnishes the text here followed in the Epistles to the Ephesians and Romans. The third ms., which Cureton quotes as γ, has no date, but, as he tells us, "belonged to the collection acquired by Moses of Nisibis in A.D. 931, and was written apparently about three or four centuries earlier." It contains the three epistles to Polycarp, the Ephesians, and the Romans. The text of all these mss. is in several passages manifestly corrupt, and the translators appear at times to have mistaken the meaning of the Greek original.
# Ante-Nicene Christian Library/Epistle to the Virgin Mary

THE EPISTLE OF IGNATIUS TO THE VIRGIN MARY.
ER, friend Ignatius to the Christ-bearing Mary.
Thou oughtest to have comforted and consoled me who am a neophyte, and a disciple of thy [beloved] John. For I have heard things wonderful to tell respecting thy [son] Jesus, and I am astonished by such a report. But I desire with my whole heart to obtain information concerning the things which I have heard from thee, who wast always intimate and allied with Him, and who wast acquainted with [all] His secrets. I have also written to thee at another time, and have asked thee concerning the same things. Fare thou well; and let the neophytes who are with me be comforted of thee, and by thee, and in thee. Amen.
REPLY OF THE BLESSED VIRGIN TO THIS LETTER.
The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple.
The things which thou hast heard and learned from John concerning Jesus are true. Believe them, cling to them, and hold fast the profession of that Christianity which thou hast embraced, and conform thy habits and life to thy profession. Now I will come in company with John to visit thee, and those that are with thee. Stand fast in the faith, and show thyself a man; nor let the fierceness of persecution move thee, but let thy spirit be strong and rejoice in God thy Saviour. Amen.
* ↑ Literally, "her own."
* ↑ 1 Cor. xvi. 13.
* ↑ Luke i. 47.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 14

Chapter 14.
And Phinees a priest, and Adas a teacher, and Haggai a Levite, came down from Galilee to Jerusalem, and said to the rulers of the synagogue, and the priests and the Levites: We saw Jesus and his disciples sitting on the mountain called Mamilch; and he said to his disciples, Go into all the world, and preach to every creature: he that believeth and is baptized shall be saved, and he that believeth not shall be condemned. And these signs shall attend those who have believed: in my name they shall cast out demons, speak new tongues, take up serpents; and if they drink any deadly thing, it shall by no means hurt them; they shall lay hands on the sick, and they shall be well. And while Jesus was speaking to his disciples, we saw him taken up to heaven.
The elders and the priests and Levites say:  Give glory to the God of Israel, and confess to Him whether you have heard and seen those things of which you have given us an account. And those who had given the account said: As the Lord liveth, the God of our fathers Abraham, Isaac, and Jacob, we heard these things, and saw him taken up into heaven. The elders and the priests and the Levites say to them: Have you come to give us this announcement, or to offer prayer to God? And they say:  To offer prayer to God. The elders and the chief priests and the Levites say to them: If you have come to offer prayer to God, why then have you told these idle tales in the presence of all the people? Says Phinees the priest, and Adas the teacher, and Haggai the Levite to the rulers of the synagogues, and the priests and the Levites: If what we have said and seen be sinful, behold, we are before you; do to us as seems good in your eyes. And they took the law, and made them swear upon it, not to give any more an account of these matters to any one. And they gave them to eat and drink, and sent them out of the city, having given them also money, and three men with them; and they sent them away to Galilee. And these men having gone into Galilee, the chief priests, and the rulers of the synagogue, and the elders, came together into the synagogue, and locked the door, and lamented with a great lamentation, saying: Is this a miracle that has happened in Israel? And Annas and Caiaphas said: Why are you so much moved? Why do you weep? Do you not know that his disciples have given a sum of gold to the guards of the tomb, and have instructed them to say that an angel came down and rolled away the stone from the door of the tomb? And the priests and the elders said: Be it that his disciples have stolen his body; how is it that the life has come into his body, and that he is going about in Galilee? And they being unable to give an answer to these things, said, after great hesitation: It is not lawful for us to believe the uncircumcised.

## Footnotes

* ↑ Other readings are: Malek, Mophek, Mambre, Mabrech. Comp. 2 Kings xxiii. 13.
* ↑ Mark xvi. 15–18.
* ↑ Lit., why then this trifling which ye have trifled, etc.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 5

Chapter 5.
And one Nicodemus, a Jew, stood before the procurator, and said: I beseech your honour, let me say a few words. Pilate says: Say on. Nicodemus says: I said to the elders and the priests and Levites, and to all the multitude of the Jews in the synagogue, What do you seek to do with this man? This man does many miracles and strange things, which no one has done or will do. Let him go, and do not wish any evil against him. If the miracles which he does are of God, they will stand; but if man, they will come to nothing. For assuredly Moses, being sent by God into Egypt, did many miracles, which the Lord commanded him to do before Pharaoh king of Egypt. And there were there Jannes and Jambres, servants of Pharaoh, and they also did not a few of the miracles which Moses did; and the Egyptians took them to be gods—this Jannes and this Jambres. But, since the miracles which they did were not of God, both they and those who believed in them were destroyed. And now release this man, for he is not deserving of death.
The Jews say to Nicodemus: Thou hast become his disciple, and therefore thou defendest him. Nicodemus says to them: Perhaps, too, the procurator has become his disciple, because he defends him. Has the emperor not appointed him to this place of dignity? And the Jews were vehemently enraged, and gnashed their teeth against Nicodemus. Pilate says to them:  Why do you gnash your teeth against him when you hear the truth?  The Jews say to Nicodemus: Mayst thou receive his truth and his portion. Nicodemus says: Amen, amen; may I receive it, as you have said.

## Footnotes

* ↑ Acts v. 38.
* ↑ 2 Tim. iii. 8, 9.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 6

Chapter 6.
One of the Jews, stepping up, asked leave of the procurator to say a word. The procurator says: If thou wishest to say any thing, say on. And the Jew said:  Thirty-eight years I lay in my bed in great agony. And when Jesus came, many demoniacs, and many lying ill of various diseases, were cured by him. And some young men, taking pity on me, carried me, bed and all, and took me to him. And when Jesus saw me, he had compassion on me, and said to me: Take up thy couch and walk. And I took up my couch, and walked. The Jews say to Pilate: Ask him on what day it was that he was cured. He that had been cured says: On a Sabbath. The Jews say: Is not this the very thing that we said, that on a Sabbath he cures and casts out demons?
And another Jew stepped up and said: I was born blind; I heard sounds, but saw not a face. And as Jesus passed by, I cried out with a loud voice, Pity me, O son of David. And he pitied me, and put his hands upon my eyes, and I instantly received my sight. And another Jew stepped up and said: I was crooked, and he straightened me with a word. And another said: I was a leper, and he cured me with a word.

## Footnotes

* ↑ John v. 5–9.
* ↑ Mark x. 46, etc.
* ↑ Matt. viii. 1–4, etc.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 4

Chapter 4.
And leaving Jesus within the prætorium, Pilate went out to the Jews, and said to them: I find no fault in him. The Jews say to him: He said, I can destroy this temple, and in three days build it. Pilate says: What temple? The Jews say: The one that Solomon built in forty-six years, and this man speaks of pulling it down and building it in three days. Pilate says to them: I am innocent of the blood of this just man.  See you to it. The Jews say: His blood be upon us, and upon our children.
And Pilate having summoned the elders and priests and Levites, said to them privately: Do not act thus, because no charge that you bring against him is worthy of death; for your charge is about curing and Sabbath profanation. The elders and the priests and the Levites say: If any one speak evil against Cæsar, is he worthy of death or not? Pilate says: He is worthy of death. The Jews say to Pilate: If any one speak evil against Cæsar, he is worthy of death; but this man has spoken evil against God.
And the procurator ordered the Jews to go outside of the prætorium; and summoning Jesus, he says to Him: What shall I do to thee? Jesus says to Pilate: As it has been given to thee. Pilate says: How given? Jesus says: Moses and the prophets have proclaimed beforehand of my death and resurrection. And the Jews noticing this, and hearing it, say to Pilate: What more wilt thou hear of this blasphemy?  Pilate says to the Jews: If these words be blasphemous, do you take him for the blasphemy, and lead him away to your synagogue, and judge him according to your law. The Jews say to Pilate: Our law bears that a man who wrongs his fellow-men is worthy to receive forty save one; but he that blasphemeth God is to be stoned with stones.
Pilate says to them: Do you take him, and punish him in whatever way you please. The Jews say to Pilate: We wish that he be crucified. Pilate says: He is not deserving of crucifixion.
And the procurator, looking round upon the crowds of the Jews standing by, sees many of the Jews weeping, and says: All the multitude do not wish him to die. The elders of the Jews say: For this reason all the multitude of us have come, that he should die. Pilate says to the Jews: Why should he die? The Jews say: Because he called himself Son of God, and King.

## Footnotes

* ↑ Comp. John ii. 20.
* ↑ Deut. xxv. 3; Lev. xxiv. 16.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 12

Chapter 12.
And the Jews, hearing that Joseph had begged the body of Jesus, sought him and the twelve who said that Jesus was not born of fornication, and Nicodemus, and many others who had stepped up before Pilate and declared His good works. And of all these that were hid, Nicodemus alone was seen by them, because he was a ruler of the Jews. And Nicodemus says to them: How have you come into the synagogue? The Jews say to him: How hast thou come into the synagogue? for thou art a confederate of his, and his portion is with thee in the world to come. Nicodemus says: Amen, amen. And likewise Joseph also stepped out and said to them: Why are you angry against me because I begged the body of Jesus? Behold, I have put him in my new tomb, wrapping him in clean linen; and I have rolled a stone to the door of the tomb.  And you have acted not well against the just man, because you have not repented of crucifying him, but also have pierced him with a spear. And the Jews seized Joseph, and ordered him to be secured until the first day of the week, and said to him: Know that the time does not allow us to do anything against thee, because the Sabbath is dawning; and know that thou shalt not be deemed worthy of burial, but we shall give thy flesh to the birds of the air. Joseph says to them: These are the words of the arrogant Goliath, who reproached the living God and holy David. For God has said by the prophet, Vengeance is mine, and I will repay, saith the Lord. And now he that is uncircumcised in flesh, but circumcised in heart, has taken water, and washed his hands in the face of the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate, His blood be upon us, and upon our children. And now I am afraid lest the wrath of God come upon you, and upon your children, as you have said. And the Jews, hearing these words, were embittered in their souls, and seized Joseph, and locked him into a room where there was no window; and guards were stationed at the door, and they sealed the door where Joseph was locked in.
And on the Sabbath, the rulers of the synagogue, and the priests and the Levites, made a decree that all should be found in the synagogue on the first day of the week. And rising up early, all the multitude in the synagogue consulted by what death they should slay him. And when the Sanhedrin was sitting, they ordered him to be brought with much indignity. And having opened the door, they found him not. And all the people were surprised, and struck with dismay, because they found the seals unbroken, and because Caiaphas had the key. And they no longer dared to lay hands upon those who had spoken before Pilate in Jesus’ behalf.

## Footnotes

* ↑ 1 Sam. xvii. 44.
* ↑ Deut. xxxii. 35; Rom. xii. 19; Heb. x. 30.
* ↑ [This is an evident blunder, one of many pointing to a late origin.—R.]