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

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​ Jauche, f., ‘filthy liquid, first occurs in early ModHG., introduced into HG. from a MidG. and LG. variant, jûche. It is based on a Slav. word for ‘broth, soup,’ which deteriorated in sense when borrowed; e.g. Pol. jucha, ‘broth’ (cognate with Lat. jûs, Sans. yûšan, ‘broth’).
# An Etymological Dictionary of the German Language/Jacke

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​ Jacke, f., ‘jacket,’ first occurs in early ModHG. (15th cent.), formed from the equiv. Fr. jaque, whence also E. jacket; the derivation of Fr. jaque (Ital. giaco) from Teut. is quite uncertain.
# An Etymological Dictionary of the German Language/Jahr

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​ Jahr, n., ‘year,’ from the equiv. MidHG. and OHG. jâr, n.; a common Teut. term; comp. Goth. jêr, OIc. ár, AS. geâr, E. year, Du. jaar, OSax. jâr (gêr), n., ‘year.’ The orig. meaning of the word, which also appears in heuer, seems to be ‘spring,’ as is indicated by the Slav. cognate jarŭ, ‘spring’; comp. also Gr. ὥρα, ‘season, spring, year,’ and ὥρος, ‘year,’ so too Zend yâre, ‘year’; in Ind. a similar term is wanting (comp. Sommer and Winter). For the change of meaning see the history of the word Winter.
# An Etymological Dictionary of the German Language/Joch

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​ Joch, n., ‘yoke, ridge of mountains,’ from the equiv. MidHG. joch. OHG. joh(hh), n., ‘yoke, ridge of mountains, acre’; corresponding to Goth. juk, n., ‘yoke of oxen,’ OIc. ok, AS. geoc, E. yoke, Du. juk; a common Aryan word formed from the Aryan root yug, ‘to fasten’; comp. Sans. yugá, ‘yoke, team’ (allied to the root yuj, ‘to put to’), Gr. ζυγόν from ξεύγνυμ, Lat. jugum, from jungere, Lith. jùngus, OSlov. igo (from *jŭgo); comp. Jauchert. The str. root verb (Teut. root juk) has become obsolete in the whole Teut. root.
# An Etymological Dictionary of the German Language/Joppe

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​ Joppe, f., ‘boddice,’ from MidHG. joppe (jope, juppe), f., ‘jacket’; borrowed, like Jacke, from Rom.; comp. Fr. jupe, jupon, ‘skirt,’ Ital. giuppa, giubba, ‘jacket, jerkin.’
# An Etymological Dictionary of the German Language/Jagd

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​ Jagd, f., ‘chase, hunt, hunting-party,’ from the equiv. MidHG. jaget, n. (and f.), OHG. *jagot, n.; a verbal abstract of jagen, ‘to hunt, chase’ (from the equiv. MidHG. jagen, OHG. jagôn, wk. vb.), which does not occur in Goth., OIc., AS., or OSax. The connection of this specifically G. word with Gr. διώκω is dubious, and so too its kinship with Gr. ἀξηχής, ‘unceasing,’ and Sans. yahú, ‘restless.’ —
# An Etymological Dictionary of the German Language/Ahorn

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​ Ahorn, m.. ‘maple,’ from the equiv. MidHG. and OHG. âhorn, m., the â of which is inferred from the Swiss dial.; comp. Du. ahorn. It is primit. allied to Lat. ăcer, n., ‘maple' (Gr. ἄκαστος) and Gr. ἀκαταλίς ‘juniper berry.’ The G. word, at all events, cannot be regarded as borrowed from Lat. For another old name see under Maßholder.
# An Etymological Dictionary of the German Language/Alant

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​ Alant (1.), m., ‘chub’ (a fish), from the equiv. MidHG. alant, OHG. alant, alunt, m., corresponds to OSax. alund; allied to ​OIc. ölunn, ‘a fish’; of obscure origin, perhaps akin to Aal.
Alant (2.), m., ‘elecampane’ (a plant), from the equiv. MidHG. alant, OHG. alant, m.; of obscure origin; it has been supposed to be connected with the equiv. Span. and Port. ala.
# An Etymological Dictionary of the German Language/Ahle

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​ Ahle, f., from the equiv. MidHG. âle, OHG. âla, f., ‘cobbler’s awl.’ To this is allied the equiv. OHG. deriv. ălunsa, ălansa, f., (with the same suffix as Sense); prop. alesna (Swiss alesne, alsne), whence the Rom. cognates — Span. alesna, Ital. lesina, Fr. alêne, ‘awl,’ are borrowed; comp. Du. els, ‘awl’ (from *alisna), AS. œ̂l (in the Orkneys alison), OIc. alr, ‘awl.’ The consonance with Sans. ãrâ, f., ‘punch, awl,’ points to an OAryan word; there existed also a widely ramified Aryan root to designate articles of leather. See Saum and Säule.
# An Etymological Dictionary of the German Language/Alabaster

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​ Alabaster, m., ‘alabaster,’ from MidHG. alabaster (Goth. alabastraun), from Lat-Gr. alabastrum.
# An Etymological Dictionary of the German Language/Alarm

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​ Alarm, m., ‘alarm’, first occurs in ModHG., like E. alarm, from the equiv. Fr. alarme; the latter is derived from Ital. allarme, prop., all’ arme, ‘to arms.’ See Lärm.
# An Etymological Dictionary of the German Language/Ahne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ahne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ahne, f., ‘boon’ (of flax or hemp), from MidHG. âne, older agene, f., ‘chaff'; OHG. agana, f., ‘chaff;’ also AS. *agon, œgne, MidE. awene, E. awns, Goth. ahana, OIc. ǫgn, ‘chaff.’ In these cognates two really different roots seem to have been blended in various ways; the meaning ‘chaff' would be applicable to the one, just as the exact Gr. corresponding ἄχνη, ‘chaff, foam’ (of the sea), likewise points to Aryan aghnâ (comp. besides Gr. ἄχυρον, ‘chaff’). The other is perhaps lit. ‘prickle, awn,’ and belongs to the root ah (Aryan ak); see Ähre.
# An Etymological Dictionary of the German Language/Alaun

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​ Alaun, m. ‘alum,’ from MidHG. alũn, m. ‘alum,’ from the equiv. Lat. alûmen, whence also Lith. alunas, Eng. and Fr. alun, E. alum (AS. œlifne, also efne).
# An Etymological Dictionary of the German Language/Ahlei

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​ Ahlei, see Aglei.
# An Etymological Dictionary of the German Language/Ahn

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ahn | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ahn, m., ‘grandfather, ancestor,’ from MidHG. ane (collateral modified form ene), OHG. ano, m., ‘grandfather’; akin to the ​Alem. dimin. Ähni, ‘grandfather.’ Further ModHG. Ahne, MidHG. ane, OHG. ana, f., ‘grandmother.’ To these are allied ModHG. Urahn, MidHG. urane, urene, OHG. *urano, m., great-grandfather'; in OHG. alt-ano, altar-ano (for the force of ur- in Urahne see ur-). The class is peculiar to G., being foreign to the remaining Teut. dialects; comp. also Enkel — really a dimin. form — which belongs to it. There is no doubt that Lat. ănus, ‘old woman,’ is a primit. cognate. Perhaps the Teut. masculine name OHG. Anelo (AS. Onela, OIc. Ále) is allied to it.
# An Etymological Dictionary of the German Language/Aglei

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​ Aglei, f., from the equiv. MidHG. agleie, OHG. ageleia, f., ‘columbine,’ which is derived from Lat. aquilegia, whence too the equiv. Fr. ancolie, Du. akelei.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 3

3. The Answer of Jesus to Their Request.
Next let us remark in what way, when asked in regard to one sign, that He might show it from heaven, to the Pharisees and Sadducees who put the question, He answers and says, “An evil and adulterous generation seeketh after a sign, and there shall be no sign given to it, but the sign of Jonah the prophet, ” when also, “He left them and departed.” But the sign of Jonah, in truth, according to their question, was not merely a sign but also a sign from heaven; so that even to those who tempted Him and sought a sign from heaven He, nevertheless, out of His own great goodness gave the sign. For if, as Jonah passed three days and three nights in the whale’s belly, so the Son of man did in the heart of the earth, and after this rose up from it,—whence but from heaven shall we say that the sign of the resurrection of Christ came? And especially when, at the time of the passion, He became a sign to the robber who obtained favour from Him to enter into the paradise of God; after this, I think, descending into Hades to the dead, “as free among the dead.” And the Saviour seems to me to conjoin the sign which was to come from Himself with the reason of the sign in regard to Jonah when He says, not merely that a sign like to that is granted by Him but that very sign; for attend to the words, “And there shall no sign be given to it but the sign of Jonah the prophet.” Accordingly that sign was this sign, because that became indicative of this, so that the elucidation of that sign, which was obscure on the face of it, might be found in the fact that the Saviour suffered, and passed three days and three nights in the heart of the earth. At the same time also we learn the general principle that, if the sign signifies something, each of the signs which are recorded, whether as in actual history, or by way of precept, is indicative of something afterwards fulfilled; as for example, the sign of Jonah going out after three days from the whale’s belly was indicative of the resurrection of our Saviour, rising after three days and three nights from the dead; and that which is called circumcision is the sign of that which is indicated by Paul in the words: “We are the circumcision.” Seek you also every sign in the Old Scriptures as indicative of some passage in the New Scripture, and that which is named a sign in the New Covenant as indicative of something either in the age about to be, or even in the subsequent generations after that the sign has taken place.

## Footnotes

* ↑ Matt. xvi. 4.
* ↑ Ps. lxxxviii. 6.
* ↑ Matt. xvi. 4.
* ↑ Phil. iii. 3.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 29

29. The Coming of the Son of Man in Glory.
“For the Son of man shall come in the glory of His own Father with His angels.” Now, indeed, the Son of man has not come in His glory; “for we saw Him, and He had no form nor beauty; but His form was dishonoured and defective compared with the sons of men; He was a man in affliction and toil, and acquainted with the enduring of sickness, because His face was turned away, He was dishonoured and not esteemed.” And it was necessary that He should come in such form that He might bear our sins and suffer pain for us; for it did not become Him in glory to bear our sins and suffer pain for us. But He also comes in glory, having prepared the disciples through that epiphany of His which has no form nor beauty; and, having become as they that they might become as He, “conformed to the image of His glory,” since He formerly became conformed to “the body of our humiliation,” when He “emptied Himself and took upon Him the form of a servant,” He is restored to the image of God and also makes them conformed unto it.

## Footnotes

* ↑ Matt. xvi. 27.
* ↑ Isa. liii. 2, 3.
* ↑ Isa. liii. 4.
* ↑ Reading προευτρεπισός as the Vetus Inter.
* ↑ Rom. viii. 29.
* ↑ Phil. iii. 21.
* ↑ Phil. ii. 7.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 27

27. Life Lost to the World is Saved.
But at the same time also observe that at the beginning it is said, “Whosoever wills,” but afterwards, “Whoso shall lose.” If we then wish it to be saved let us lose it to the world, as those who have been crucified with Christ and have for our glorying that which is in the cross of our Lord Jesus Christ, through which the world is to be crucified unto us and we unto the world, that we may gain our end, even the salvation of our lives, which begins from the time when we lose it for the sake of the word. But if we think that the salvation of our life is a blessed thing, with reference to the salvation which is in God and the blessednesses with Him, then any loss of life ought to be a good thing, and, for the sake of Christ must prove to be the prelude to the blessed salvation. It seems to me, therefore, following the analogy of self-denial, according to what has been said, that each ought to lose his own life. Let each one therefore lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions; but a man will in no way be profited if he shall gain the whole world. Now he gains the world, I think, to whom the world is not crucified; and to whom the world is not crucified, to that man shall be the loss of his own life. But when two things are put before us, either by gaining one’s life to forfeit the world, or by gaining the world to forfeit one’s life, much more desirable is the choice, that we should forfeit the world and gain our life by losing it on account of Christ.

## Footnotes

* ↑ Matt. xvi. 25.
* ↑ Gal. vi. 14.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 28

28. The Exchange for One’s Life.
But the saying, “What shall a man give in exchange for his own life,” if spoken by way of interrogation, will seem to be able to indicate that an exchange for his own life is given by the man who after his sins has given up his whole substance, that his property may feed the poor, as if he were going by that to obtain salvation; but, if spoken affirmatively, I think, to indicate that there is not anything in man by the giving of which in exchange for his own life which has been overcome by death, he will ransom it out of its hand. A man, therefore, could not give anything as an exchange for his own life, but God gave an exchange for the life of us all, “the precious blood of Christ Jesus,” according as “we were bought with a price,” “having been redeemed, not with corruptible things as silver or gold, but with precious blood, as of a lamb without blemish and without spot,” even of Christ. And in Isaiah it is said to Israel, “I gave Ethiopia in exchange for thee, and Egypt and Syene for thee; from what time thou hast become honourable before Me thou wast glorified.” For the exchange, for example, of the first-born of Israel was the first-born of the Egyptians, and the exchange for Israel was the Egyptians who died in the last plagues that came upon Egypt, and in the drowning which took place after the plagues. But, from these things, let him who is able inquire whether the exchange of the true Israel given by God, “who redeems Israel from all his transgressions,” is the true Ethiopia, and, so to speak, spiritual Egypt, and Syene of Egypt; and to inquire with more boldness, perhaps Syene is the exchange for Jerusalem, and Egypt for Judæa, and Ethiopia for those who fear, who are different from Israel, and the house of Levi, and the house of Aaron.

## Footnotes

* ↑ Matt. xvi. 26.
* ↑ 1 Pet. i. 19.
* ↑ 1 Cor. vi. 20.
* ↑ 1 Pet. i. 18, 19.
* ↑ Isa. xliii. 3, 4.
* ↑ Ps. cxxx. 8.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 32

32. Standing by the Saviour.
The reflections in regard to the passage before us that occur to us at the present time are these: Some were standing where Jesus was, having the footsteps of the soul firmly planted with Jesus, and the standing of their feet was akin to the standing of which Moses said in the passage, “And I stood on the mountain forty days and forty nights,” who was deemed worthy to have it said to him by God who asked him to stand by Him, “But stand thou here with Me.” Those who really stand by Jesus—that is, by the Word of God—do not all stand equally; for among those who stand by Jesus are differences from each other. Wherefore, not all who stand by the Saviour, but some of them as standing better, do not taste of death until they shall have seen the Word who dwelt with men, and on that account called Son of man, coming in His own kingdom; for Jesus does not always come in His own kingdom when He comes, since to the newly initiated He is such that they might say, beholding the Word Himself not glorious nor great, but inferior to many among them, “We saw Him, and He had no form or beauty, but His form was dishonoured, defective compared with all the sons of men.” And these things will be said by those who beheld His glory in connection with their own former times, when at first the Word as understood in the synagogue had no form nor beauty to them. To the Word, therefore, who has assumed most manifestly the power above all words, there belongs a royal dignity which is visible to some of those who stand by Jesus, when they have been able to follow Him as He goes before them and ascends to the lofty mountain of His own manifestation. And of this honour some of those who stand by Jesus are deemed worthy if they be either a Peter against whom the gates of Hades do not prevail, or the sons of thunder, and are begotten of the mighty voice of God who thunders and cries aloud from heaven great things to those who have ears and are wise. Such at least do not taste death.

## Footnotes

* ↑ Deut. x. 10.
* ↑ Deut. v. 31.
* ↑ Isa. liii. 2, 3.
* ↑ Mark iii. 17.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XII/Chapter 31

31. The Simpler Interpretation of the Promise About Not Tasting of Death.
“Verily I say unto you there be some of them that stand here that shall not taste of death.” Some refer these things to the going up—six days after, or, as Luke says, eight days—of the three disciples into the high mountain with Jesus apart; and those who adopt this interpretation say that Peter and the remaining two did not taste of death before they saw the Son of man coming in His own kingdom and in His own glory. For when they saw Jesus transfigured before them so that “His face shone,” etc., “they saw the kingdom of God coming with power.” For even as some spear-bearers stand around a king, so Moses and Elijah appeared to those who had gone up into the mountains, talking with Jesus. But it is worth while considering whether the sitting on the right hand and on the left hand of the Saviour in His kingdom refers to them, so that the words, “But for whom it is prepared,” were spoken because of them. Now this interpretation about the three Apostles not tasting of death until they have seen Jesus transfigured, is adapted to those who are designated by Peter as “new-born babes longing for the reasonable milk which is without guile,” to whom Paul says, “I have fed you with milk, not with meat,” etc. Now, too, every interpretation of a text which is able to build up those who cannot receive greater truths might reasonably be called milk, flowing from the holy ground of the Scriptures, which flows with milk and honey. But he who has been weaned, like Isaac, worthy of the good cheer and reception which Abraham gave at the weaning of his son, would seek here and in every Scripture food which is different, I think, from that which is meat, indeed, but is not solid food, and from what are figuratively called herbs, which are food to one who has been weaned and is not yet strong but weak, according to the saying, “He that is weak eateth herbs.” In like manner also he who has been weaned, like Samuel, and dedicated by his mother to God,—she was Hannah, which is, by interpretation, grace,—would be also a son of grace, seeking, like one nurtured in the temple, flesh of God, the holy food of those who are at once perfect and priests.

## Footnotes

* ↑ Matt. xvi. 28.
* ↑ Luke ix. 28.
* ↑ Mark ix. 1.
* ↑ Matt. xx. 23.
* ↑ 1 Pet. ii. 2.
* ↑ 1 Cor. iii. 2.
* ↑ Gen. xxi. 8.
* ↑ Rom. xiv. 2.
* ↑ 1 Sam. i. 23, 24.
# Ante-Nicene Fathers/Volume VI/Dionysius/Note by the American Editor

Note by the American Editor.
Frequent references to Gallandi, whose collection I have been unable to inspect, the cost of the best edition being about two hundred dollars, makes it worth while to insert here, from a London book-catalogue, the following useful memoranda: “Gallandii, Cong. Orat. (Andr.) Bibliotheca Veterum Patrum Antiquorumque Scriptorum Ecclesiasticorum Græco-Latina; Opera silicet eorundum minora ac rariora usque ad xiii. Sæculum complexa, quorum clxxx. et amplius nec in Veteri Parisiensi, neque in postrema Lugdunensi edits sunt. Venet., 1765.
“The contents are given in Darling, col. 298–306. Of the three hundred and eighty-nine writers enumerated, it appears that nearly two hundred are not in the earlier collections.
“The contents of these great collections are, not the works of the Great Fathers, of whose writings separate editions have been published, but the works, often extensive and important, of those numerous Ecclesiastical writers whose works go, with the Greater Fathers referred to, to make up the sum of Church Patristic literature.”
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus

See also: Gregory Thaumaturgus

## Contents

* Title Page
* Introductory Note
* Acknowledged Writings
* Dubious or Spurious Writings
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings
## Contents

* A Declaration of Faith
* A Metaphrase of the Book of Ecclesiastes
* Canonical Epistle
* Oration to Origen
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Acknowledged Writings/A Declaration of Faith
## Contents

* A Declaration of Faith
* Elucidation