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

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​ Krämpel, f., ‘carling-comb,’ borrowed from LG., but it occurs even in the MidHG. period; dimin. of Krampe, ‘hook.’
# An Etymological Dictionary of the German Language/Kröte

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​ Kröte, f., from the equiv. MidHG. krote, kröte, krëte, f. (even now dial. Krote, Krotte), OHG. chrota, chrëta, f., ‘toad.’ The forms with ë and o are related by gradation; comp. Brett and Bord. The word is peculiar to G.; in OIc. padda, Du. padde, AS. tâdie, E. toad. Etymologically all three are equally obscure.
# An Etymological Dictionary of the German Language/Krücke

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​ Krücke, f., ‘crutch,’ from the equiv. MidHG. krücke, krucke, OHG. chruccha (for *krukjô), f.; comp. Du. kruk, AS. cryčč, f. E. crutch. Certainly a genuine Teut. word (‘staff with a curved handle’); it is most closely connected with Scand. krókr, ‘hook, curve’; it may also be related to kriechen. In the MidHG. period it was confused with a Rom. term based upon Lat. crucea, and meaning ‘crosier.’ On the other hand, the Teut. word was submerged in many of the Rom. languages in the old inherited term; Ital. croccia, ‘crutch,’ crocco, ‘hook,’ Fr. crosse, ‘crook,’ croc, ‘hook’; MidLat. croca, ‘baculus episcopalis,’ crocea, ‘baculus pastoralis’ and ‘baculus incurvus,’ croceus, croccia, crucia, crucca, ‘crutch,’ Krücke can scarcely be explained from MidLat. crucea, ‘cross-bar’ (of a window), because this must have become chruzza (ce changed to tz); comp. Kreuz.
# An Etymological Dictionary of the German Language/Krätze

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​ Krätze (1.), f., ‘dosser,’ from MidHG. kręzze, also kratte, m., ‘basket’; OHG. chręzzo and chratto, m., ‘basket.’ Perhaps the word is allied, on account of the MidHG. variant krenze, with Kranz. On the other hand, OHG. chratto and MidHG. kratte suggest AS. cradol, E. cradle, and also Du. krat, AS. crœt, E. cart (orig. ‘cart-basket’?), E. crate. With Gr. κάρταλλος, ‘basket,’ these cognates cannot be connected.
Krätze (2.), f., ‘itch,’ from MidHG. kretz, kratz, allied to kratzen.
# An Etymological Dictionary of the German Language/Kräppel

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​ Kräppel, Kräpfel, dimin. of Krapfen.
# An Etymological Dictionary of the German Language/Krüppel

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​ Krüppel, m., ‘cripple,’ from the equiv. MidHG. krüppel, krüpel, m.; it passed in the MidHG. period from LG. into HG.; Du. kreupel, E. cripple, MidE. and AS. cryppel, Scand. kryppell, kryplingr. The p of these forms is HG. pf (Alsat. Krüpfel), hence we must assume that HG. Krüppel was borrowed from LG. and MidG. Allied in the UpG. dials. to Swiss chrüft, chrüpfe, Suab. kropf, kruft, krüftle, Bav. krapf, kropf, ‘deformed person,’ and the cognate Bav. krüpfen, ‘to become crooked,’ akin to OIc. kroppr, kryppa, ‘hump,’ and the cognates discussed under Kropf. Besides Gr. γρυπός, ‘curved,’ we may also refer to OSlov. grŭbŭ, ‘back,’ ModSlov. grbanec, ‘wrinkle,’ Serv. grba, ‘hump’ (grbati se, ‘to stoop’).
# An Etymological Dictionary of the German Language/Kuckuck

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​ Kuckuck, m., ‘cuckoo,’ from the equiv. late MidHG. kuckuk (rare), m.; the usual term in MidHG. is gouch, which was introduced in the 15th cent. from Du. (koekoek, early MidDu. cuccûc). An onomatopoetic term widely diffused, but it is not necessary to assume that it was borrowed in most of the languages, E. cuckoo, Fr. coucou, Lat. cuculus, W. and Corn. cog, Or. cúach. See also Küchlein.
# An Etymological Dictionary of the German Language/Krämpe

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​ Krämpe, f., ‘brim of a hat,’ ModHG. only, from LG. krempe, allied to the OHG. adj. chrampf, ‘curved’ (OIc. krappr, ‘close, narrow’); OHG. chrampf, quoted under Krampe, combines the meanings ‘hook’ and ‘border, brim.’
# An Etymological Dictionary of the German Language/Kräusel

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​ Kräusel, m., ‘top,’ with the more frequent variant Kreisel, a corrupt form which arose from connecting Kräusel with the circular (kreisförmig) movement of a top; MidHG. *kriusel, MidG. krûsel, m., ‘top,’ a dimin. of Krause, hence lit. ‘small pitcher.’ Comp. the UpG. term Topf for ‘top.’
# An Etymological Dictionary of the German Language/Kuchen

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​ Kuchen, m., ‘cake,’ from the equiv. MidHG. kuoche, OHG. chuohho, m.; comp. MidLG. kôke, Du. koek. Besides these forms with old ô in the stem (comp. AS. cœ́čil, MidE. kêchel, ‘little cake,’ E. dial. keech) there occurs in the Scand. and E. languages an apparently graded form with a — E. cake, and the equiv. Scand. kaka, f. This gradation seems to point to a Teut. origin of the cognates, yet their relation to the Rom. class (Catal. coca, Rheto-Rom. cocca, Picard. couque, ‘cake’), connected with Lat. coquus, coquere (AS. côc, OHG. chohhôn), is not clear. Moreover, on the assumption that the word was borrowed, ô in OHG. chuohho would correspond exactly to the ô in AS. côc, ‘cook.’
# An Etymological Dictionary of the German Language/Lümmel

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​ Lümmel, m., ‘lubber, scoundrel,’ first occurs in ModHG.; probably derived from the antiquated adj. lumm, ‘relaxed, loose,’ which is based on MidHG. lüeme, OHG. luomi, ‘mild, languid’ (MidHG. lüemen, ‘to slacken, relax, be wearied’), and connected with lahm.
# An Etymological Dictionary of the German Language/Lünse

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​ Lünse, f., ‘linch-pin,’ from the equiv. late MidHG. luns, lunse; comp. OSax. lunisa, Du. luns, lens. In OHG. lun, luna, MidHG. lun, lune, f., also OHG. luning, MidHG. lüninc, lüner, ‘lungs’; comp. AS. lynes, m., E. linch-pin (Goth. *lunisi is wanting); it may have been formed like Goth. aqizi, jukuzi. Some etymologists connect these cognates with the Aryan root lu, ‘to loosen,’ discussed under verlieren, so that Lünse is lit. ‘peg for loosening the wheel.’ Comp. further AS. âlynnan, ‘to release.’
# An Etymological Dictionary of the German Language/M

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* machen
* Macht
* Mädchen
* Made
* Magd
* Mage
* Magen
* mager
* Mahd
* mähen
* Mahl
* Mahl
* mahlen
* mählich
* Mähne
* mahnen
* Mahr
* Mähre
* Mai
* Maid
* Maie
* Mais
* Maische
* Majoran
* Makel
* mäkeln
* Makrele
* Mal
* -mal
* maledeien
* malen
* malmen
* Malter
* Malve
* Malz
* mampfen
* man
* manch
* Mandel
* Mandel
* Mange
* mangeln
* Mangold
* Manier
* manig
* Mann
* mannig
* männiglich
* manschen
* Mantel
* Märchen
* Marder
* Mark
* Mark
* Marke
* Markolf
* Markt
* Marmel
* Marsch
* Marschall
* Marstall
* Marter
* März
* Masche
* Maser
* Maske
* Masse
* Mast
* Mast
* Maß
* Maße
* maßen
* Maßholder
* mäßig
* Maßlieb
* Matratze
* Matrose
* matt
* Matte
* Matte
* Matz
* Matzen
* mauen
* Mauer
* Mauke
* Maul
* Maul
* Maulbeere
* Maulwurf
* Maus
* Maus
* mauscheln
* Mause
* mausen
* mausig
* Maut
* meckern
* Meer
* Meerrettig
* Mehl
* Mehltau
* mehr
* mehrer
* meiden
* Meier
* Meile
* Meiler
* mein
* Meineid
* meinen
* Meinung
* Meisch
* Meise
* meist
* Meister
* Meißel
* Melde
* melden
* melk
* melken
* Memme
* Menge
* mengen
* Mennig
* Mensch
* Mergel
* mergeln
* merken
* meschugge
* Messe
* messen
* Messer
* Messing
* messingisch
* Mesner
* Met
* Mette
* Mettwurst
* Metze
* Metze
* Metze
* Metzger
* meuchel-
* Meute
* Meute
* mich
* Mieder
* Miene
* Mies
* Miete
* Mieze
* Milbe
* Milch
* mild
* Milz
* minder
* Minne
* Minze
* mis
* mischen
* Mispel
* missen
* Mist
* Mistel
* mit
* Mittag
* mitte
* Mitte
* mittel
* Mittel
* Moder
* mögen
* Mohn
* Mohr
* Möhre
* Molch
* Molke
* Monat
* Mönch
* Mond
* Montag
* Moor
* Moos
* Mops
* Morast
* Morchel
* Mord
* Morgen
* morgen
* Morgen
* Morgen
* morsch
* Mörser
* Mörtel
* Most
* Mostert
* Motte
* Möwe
* Mucke
* Mücke
* mucken
* Mucker
* mucksen
* müde
* Muff
* Muff
* muhen
* mühen
* Mühe
* Mühle
* Muhme
* Mühsal
* Mulde
* Müller
* Mulm
* Mumme
* Mumme
* mumuneln
* Mund
* Mund
* Mündel
* mündig
* munkeln
* Münster
* munter
* Münze
* Münze
* mürbe
* murmeln
* Murmeltier
* murren
* Mus
* Muschel
* Muskel
* müssen
* Musteil
* Muster
* Muße
* müßig
* Mut
* Mutter
* Mutterkrebs
* Mütze
* mutzen
# An Etymological Dictionary of the German Language/Mage

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​ Mage, m., formed from the equiv. MidHG. mâc (g), m., OHG. mâg, m., ‘kinsman’; corresponding to OSax. mâg, AS. mœ̂g, m., ‘kinsman.’ The allied terms in the East Teut. languages denote special degrees of relationship; comp. Goth. mégs, ‘daughter's husband,’ OIc. mágr, ‘brother-in-law, son-in-law, father-in-law.’ Probably mâg signified orig. ‘one who is related by marriage.’ HG. distinguishes between Schwert- and Spillmagen, just as MidHG. does between swërtmâge, ‘relatives on the male side,’ and spinnelmâge, ‘relatives on the female side’; similarly in AS. spërmagas and spinelmâgas.
# An Etymological Dictionary of the German Language/Lüning

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​ Lüning, m., ‘sparrow’ (LG.), from the equiv. OSax. hliuning. Origin obscure.
# An Etymological Dictionary of the German Language/Macht

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​ Macht, f., ‘might, force,’ from the equiv. MidHG. and OHG. maht, f., ‘might, power, ability’; comp. OSax. maht, Du. magt, AS. meaht, miht, E. might, OIc. máttr, m., Goth. mahts, f., ‘might, power, capacity.’ The common Teut. *mahti-, f., which may be deduced from these words, is an old verbal abstract of Goth. magan. See mögen and Gemächt.
# An Etymological Dictionary of the German Language/Made

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​ Made, f., ‘maggot,’ from MidHG. made, m., ‘worm, maggot,’ OHG. mado; corresponding to Du. made, AS. maþa, Goth. maþa, ‘maggot, worm.’ Hence the equiv. OIc. maþkr, m. (with a suffix), from which is derived MidE. maþek, E. mawk, ‘maggot’; Goth. *maþaks (E. maggot is probably not allied). The orig. sense of the OTeut. *maþan-, ‘maggot,’ is perhaps ‘gnawer’; it has been connected with the root mê, ‘to mow’; Motte (MidHG. and ModHG. variant matte) may also be akin.
# An Etymological Dictionary of the German Language/Magen

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​ Magen, m., from the equiv. MidHG. and MidLG. mage, OHG. mago, m., ‘stomach’;
# An Etymological Dictionary of the German Language/Magd

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​ Magd, f., ‘maid, servant,’ from MidHG. maget (plur. męgde), meit, ‘maiden, virgin,’ also ‘bond girl, servant,’ OHG. magad (plur. magidi, męgidi), f., ‘maiden’; corresponding to Goth. magaþs (wanting in OIc.), AS. mœgþ, OSax. magath, f.; the common OTeut. word (unknown only in Scand.) for ‘maiden,’ in OSax. and MidHG. also with the ModHG. sense ‘maid, servant.’ From these are derived the diminutives (see Küchlein and Schwein), Goth. *magadein, n., OHG. magatîn, MidHG. magetîn, n., ‘girl,’ AS. maœgden, E. maid, maiden (AS. mœgþ, f., ‘maiden,’ became obsolete at the beginning of the MidE. period), Goth. magaþs, ‘maiden,’ and its cognates in the other languages are old femin. derivatives from an archaic term, magus, ‘boy, youth’; comp. Goth. magus, ‘boy, servant,’ OIc. mǫgr, ‘son,’ AS. mago, ‘son, youth, man, servant.’ To this is allied another femin. derivative, Goth. mawi, OIc. mœ́r (for *magwî, with the loss of a g, see Niere); comp. further AS. meówle, ‘girl.’ Teut. magus, ‘son, boy, servant,’ is equiv. to OIr. macc, ‘boy, youth, son’ (comp. the Ir. proper names MacCarthy, &c.).
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XL

Chapter XL.
But as he asserts that “the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement (of things), and as unable to gain over (to obedience) even one single man whom He Himself had formed,” we say in answer that the objection is much the same as if one were to find fault with the existence of evil, which God has not been able to prevent even in the case of a single individual, so that one man might be found from the very beginning of things who was born into the world untainted by sin. For as those whose business it is to defend the doctrine of providence do so by means of arguments which are not to be despised, so also the subjects of Adam and his son will be philosophically dealt with by those who are aware that in the Hebrew language Adam signifies man; and that in those parts of the narrative which appear to refer to Adam as an individual, Moses is discoursing upon the nature of man in general. For “in Adam” (as the Scripture says) “all die,” and were condemned in the likeness of Adam’s transgression, the word of God asserting this not so much of one particular individual as of the whole human race. For in the connected series of statements which appears to apply as to one particular individual, the curse pronounced upon Adam is regarded as common to all (the members of the race), and what was spoken with reference to the woman is spoken of every woman without exception. And the expulsion of the man and woman from paradise, and their being clothed with tunics of skins (which God, because of the transgression of men, made for those who had sinned), contain a certain secret and mystical doctrine (far transcending that of Plato) of the souls losing its wings, and being borne downwards to earth, until it can lay hold of some stable resting-place.
* ↑ τὸ λεγόμενον.
* ↑ εὐκαταφρονήτων.
* ↑ φυσιολογεῖ Μωϋσῆς τὰ περὶ τοῦ ἀνθρώπου φύσεως.
* ↑ Cf. 1 Cor. xv. 22 with Rom. v. 14.
* ↑ οὐκ ἔστι καθ᾽ ἧς οὐ λέγεται.
* ↑ πτεροῤῥυούσης.  This is a correction for πτεροφυούσης, the textual reading in the Benedictine and Spencer’s edd.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XI

Chapter XI.
After this, being desirous to show that it is nothing either wonderful or new which we state regarding floods or conflagrations, but that, from misunderstanding the accounts of these things which are current among Greeks or barbarous nations, we have accorded our belief to our own Scriptures when treating of them, he writes as follows: “The belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjunctions of planets, conflagrations and floods are wont to happen, and because after the last flood, which took place in the time of Deucalion, the lapse of time, agreeably to the vicissitude of all things, requires a conflagration and this made them give utterance to the erroneous opinion that God will descend, bringing fire like a torturer.” Now in answer to this we say, that I do not understand how Celsus, who has read a great deal, and who shows that he has perused many histories, had not his attention arrested by the antiquity of Moses, who is related by certain Greek historians to have lived about the time of Inachus the son of Phoroneus, and is acknowledged by the Egyptians to be a man of great antiquity, as well as by those who have studied the history of the Phœnicians. And any one who likes may peruse the two books of Flavius Josephus on the antiquities of the Jews, in order that he may see in what way Moses was more ancient than those who asserted that floods and conflagrations take place in the world after long intervals of time; which statement Celsus alleges the Jews and Christians to have misunderstood, and, not comprehending what was said about a conflagration, to have declared that “God will descend, bringing fire like a torturer.”
* ↑ οὐκ ἐπέστη.
* ↑ δίκην βασανιστοῦ πῦρ φέρων.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XIII

Chapter XIII.
But as it is in mockery that Celsus says we speak of “God coming down like a torturer bearing fire,” and thus compels us unseasonably to investigate words of deeper meaning, we shall make a few remarks, sufficient to enable our hearers to form an idea of the defence which disposes of the ridicule of Celsus against us, and then we shall turn to what follows. The divine word says that our God is “a consuming fire,” and that “He draws rivers of fire before Him;” nay, that He even entereth in as “a refiner’s fire, and as a fuller’s herb,” to purify His own people. But when He is said to be a “consuming fire,” we inquire what are the things which are appropriate to be consumed by God. And we assert that they are wickedness, and the works which result from it, and which, being figuratively called “wood, hay, stubble,” God consumes as a fire. The wicked man, accordingly, is said to build up on the previously-laid foundation of reason, “wood, and hay, and stubble.” If, then, any one can show that these words were differently understood by the writer, and can prove that the wicked man literally builds up “wood, or hay, or stubble,” it is evident that the fire must be understood to be material, and an object of sense. But if, on the contrary, the works of the wicked man are spoken of figuratively under the names of “wood, or hay, or stubble,” why does it not at once occur (to inquire) in what sense the word “fire” is to be taken, so that “wood” of such a kind should be consumed? for (the Scripture) says: “The fire will try each man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work be burned, he shall suffer loss.” But what work can be spoken of in these words as being “burned,” save all that results from wickedness? Therefore our God is a “consuming fire” in the sense in which we have taken the word; and thus He enters in as a “refiner’s fire,” to refine the rational nature, which has been filled with the lead of wickedness, and to free it from the other impure materials, which adulterate the natural gold or silver, so to speak, of the soul. And, in like manner, “rivers of fire” are said to be before God, who will thoroughly cleanse away the evil which is intermingled throughout the whole soul. But these remarks are sufficient in answer to the assertion, “that thus they were made to give expression to the erroneous opinion that God will come down bearing fire like a torturer.”
* ↑ γεῦσαι.
* ↑ Cf. Deut. iv. 24; ix. 3.
* ↑ Cf. Dan. vii. 10.
* ↑ Cf. Mal. iii. 2.
* ↑ Cf. 1 Cor. iii. 12.
* ↑ σωματικῶς.
* ↑ Cf. 1 Cor. iii. 13–15.
* ↑ τὴν τοῦ χρυσοῦ (ἵν᾽ οὕτως ὀνομάσω), φύσιν τῆς ψυχῆς, ἢ τὴν ἀργύρου, δολωσάντων.
* ↑ [See note supra, cap. x. S.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XIV

Chapter XIV.
But let us look at what Celsus next with great ostentation announces in the following fashion: “And again,” he says, “let us resume the subject from the beginning, with a larger array of proofs. And I make no new statement, but say what has been long settled. God is good, and beautiful, and blessed, and that in the best and most beautiful degree. But if he come down among men, he must undergo a change, and a change from good to evil, from virtue to vice, from happiness to misery, and from best to worst. Who, then, would make choice of such a change? It is the nature of a mortal, indeed, to undergo change and remoulding, but of an immortal to remain the same and unaltered. God, then, could not admit of such a change.” Now it appears to me that the fitting answer has been returned to these objections, when I have related what is called in Scripture the “condescension” of God to human affairs; for which purpose He did not need to undergo a transformation, as Celsus thinks we assert, nor a change from good to evil, nor from virtue to vice, nor from happiness to misery, nor from best to worst. For, continuing unchangeable in His essence, He condescends to human affairs by the economy of His providence. We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as “Thou art the same,” and” I change not;” whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction. Nay, even the god of the Stoics, as being corporeal, at one time has his whole essence composed of the guiding principle when the conflagration (of the world) takes place; and at another, when a rearrangement of things occurs, he again becomes partly material. For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible.
* ↑ ῾Ο Θεὸς ἀγαθός ἐστι, καὶ καλὸς, καὶ εὐδαίμων, καὶ ἐν τῷ καλλίστῳ καὶ ἀρίστῳ.
* ↑ κατάβασιν.
* ↑ τῆ προνοίᾳ καὶ τῇ οἰκονομίᾳ.
* ↑ Ps. cii. 27.
* ↑ Mal. iii. 6.
* ↑ ἡγεμονικόν.
* ↑ The reading in the text is, ἐπὶ μέρους γίνεται αὐτῆς, which is thus corrected by Guietus: ἐπιμερὴς γίνεται αὐτὸς.