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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kahm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kahm, Kahn, m., ‘mould on fermented liquids,’ from the equiv. MidHG. kâm (kân); comp. Ic. kám, n., ‘thin coating of dust, dirt,’ E. coom, ‘soot, coal dust’ (with i mutation, E. keam, keans); Goth. *kema-, *kemi-. The root ka- is inferred from MidHG. ka-del, m., ‘soot, dirt.’ Der. ̣kahmig, adj., ‘mouldy’ (of wine).
# An Etymological Dictionary of the German Language/Kahn

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kahn | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kahn, m., ‘boat, skiff, wherry,’ ModHG. only (strictly unknown to UpG. and Rhen., as in the case of Boot; in UpG. Nachen); from LG. kane, Du. kaan; comp. OIc. kœ́na, f., ‘a kind of boat.’ OIc. kane signifies ‘wooden vessel,’ whence the meaning ‘boat’ might be evolved according to the analogies adduced under Schiff; comp. Dan. kane, with a somewhat different sense ‘sleigh.’ LG. kane looks like a metathesis of AS. naca (comp. fißeln and Ziege). From the Teut. cognates, OFr. cane, ‘ship, is derived, but hardly so ModFr. canot, which is of American origin.
# An Etymological Dictionary of the German Language/Kaiser

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kaiser | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kaiser, m., ‘emperor,’ from the equiv. MidHG. keiser, OHG. keisar; corresponding to AS. câsêre, Goth. kaisar. The ai of the ModHG. orthography originated in the Bav. and Aust. chancery of Maximilian I., in which the MidHG. ei necessarily became ai (according to the lexicographer Helvig, A.D. 1620, Meissen Sax. Keiser was Bohem.-Bav. Kayser). The ae of Lat. Caesar, upon which the word is based, cannot be made responsible for the ModHG. ai. Moreover, the relation of Lat. ai to Goth.-Teut. ai is not explained. The Romans, it is true, used ae for ai in Teut. words, comp. Lat. gaesum, under Ger; yet the use of Teut. ê to represent ae in Lat. Graecus (Goth. Krêks, OHG. Chriah, ‘Greek’) is opposed to this. At the same period as the adoption of the names Grieche and Römer (Goth. Rûmôneis), i.e., the beginning of our era, the Teutons must have borrowed the Lat. term, connecting it chiefly with Caius Julius Cæsar (similarly the Slavs use the name Karl der Große of Charlemagne, in the sense of ‘king’; OSlav. kraljǐ, Russ. korolǐ, whence Lith. karálius, ‘king’); yet not until the Roman emperors adopted the title Cæsar could this word, which probably existed previously in Teut., assume the meaning ‘emperor,’ while the Romance nations adhered to the Lat. title imperator; comp. Fr. empereur. OSlov. césarǐ (in Russ. contracted Car) is derived through a G. medium (which also elucidates MidE. and OIc. keiser) from Cæsar. Thus Kaiser is the earliest Lat. word borrowed by Teut. (see Hanf). For a Kelt loan-word meaning ‘king’ see under Reich.
# An Etymological Dictionary of the German Language/Kabel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kabel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kabel, n. and f., from the equiv. MidHG. kabel, f. and n., ‘cable’; the latter borrowed, through the medium of Du. and LG., from Fr. câble, m., ‘rope, cable’ (MidLat. capulum); E. cable and Scand. kabill, from the same source.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XL

Chap. XL.—Of the Foolishness of the Philosophers.
There are innumerable sayings and doings of the philosophers, by which their foolishness may be shown. Therefore, since we are unable to enumerate them all, a few will be sufficient. It is enough that it is understood that the philosophers were neither teachers of justice, of which they were ignorant, nor of virtue, of which they falsely boast. For what can they teach, who often confess their own ignorance? I omit to mention Socrates, whose opinion is well known. Anaxagoras proclaims that all things are over-spread with darkness. Empedocles says that the paths for finding out the truth of the senses are narrow. Democritus asserts that truth lies sunk in a deep well; and because they nowhere find it, they therefore affirm that no wise man has as yet existed. Since, therefore, human wisdom has no existence (Socrates says in the writings of Plato), let us follow that which is divine, and let us give thanks to God, who has revealed and delivered it to us; and let us congratulate ourselves, that through the divine bounty we possess the truth and wisdom, which, though sought by so many intellects through so many ages, philosophy was not able to discover.

## Footnotes

* ↑ Philosophia non potuit invenire. Other editions have, “philosophiam nemo potuit invenire.” [“The world by wisdom (σοφια) knew not God,” etc.; 1 Cor. i. 21.]
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLVIII

Chap. XLVIII.—Of the Disinheriting of the Jews, and the Adoption of the Gentiles.
Since, therefore, He sits at the right hand of God, about to tread down His enemies, who tortured Him, when He shall come to judge the world, it is evident that no hope remains to the Jews, unless, turning themselves to repentance, and being cleansed from the blood with which they polluted themselves, they shall begin to hope in Him whom they denied. Therefore Esdras thus speaks: “This passover is our Saviour and our refuge. Consider and let it come into your heart, that we have to abase Him in a figure: and after these things we have hoped in Him.”
Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: “I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.” Also Malachi: “I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.” Isaiah also thus speaks: “I come to gather all nations and tongues: and they shall come and see my glory.” The same says in another place, speaking in the person of the Father to the Son: “I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.”

## Footnotes

* ↑ Negaverunt; others read “necaverunt,” killed.
* ↑ See Instit., iv. 18, p. 121, supra.
* ↑ Speravimus; others “sperabimus.”
* ↑ Jer. xii. 7, 8.
* ↑ Mal. i. 10, 11.
* ↑ Isa. lxvi. 18.
* ↑ Isa. xlii. 6, 7.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLII

Chap. XLII.—Of Religious Wisdom: the Name of Christ Known to None, Except Himself and His Father.
I will now say what wise religion, or religious wisdom, is. God, in the beginning, before He made the world, from the fountain of His own eternity, and from the divine and everlasting Spirit, begat for Himself a Son incorruptible, faithful, corresponding to His Father’s excellence and majesty. He is virtue, He is reason, He is the word of God, He is wisdom. With this artificer, as Hermes says, and counsellor, as the Sibyl says, He contrived the excellent and wondrous fabric of this world. In fine, of all the angels, whom the same God formed from His own breath, He alone was admitted into a participation of His supreme power, He alone was called God. For all things were through Him, and nothing was without Him. In fine, Plato, not altogether as a philosopher, but as a seer, spoke concerning the first and second God, perhaps following Trismegistus in this, whose words I have translated from the Greek, and subjoined: “The Lord and Maker of all things, whom we have thought to be called God, created a second God, who is visible and sensible. But by sensible I mean, not that He Himself receives sensation, but that He causes sensation and sight. When, therefore, He had made this, the first, and one, and only one, He appeared to Him most excellent, and full of all good qualities.” The Sibyl also says that God the guide of all was made by God, and another, that
“God the Son of God must be known,”
as those examples which I have brought forward in my books declare. Him the prophets, filled with the inspiration of the Divine Spirit, proclaimed; of whom especially Solomon in the book of Wisdom, and also his father, the writer of divine hymns—both most renowned kings, who preceded the times of the Trojan war by a hundred and eighty years—testify that He was born of God. His name is known to none, except to Himself and the Father, as John teaches in the Revelation. Hermes says that His name cannot be uttered by mortal mouth. Yet by men He is called by two names—Jesus, which is Saviour, and Christ, which is King. He is called Saviour on this account, because He is the health and safety of all who believe in God through Him. He is called Christ on this account, because He Himself will come from heaven at the end of this dispensation to judge the world, and, having raised the dead, to establish for Himself an everlasting kingdom.

## Footnotes

* ↑ [This refers to the Spirit of the Father, as Cyprian (vol. v. p. 516), “My heart hath breathed out a good Word.”]
* ↑ De suis spiritibus.
* ↑ [Plato does not speak dogmatically, but with a marvellous intuition of truth. The Son is “begotten, not made.”]
* ↑ This is an error. Both David and Solomon lived after the supposed taking of Troy.
* ↑ Rev. xix. 12.
* ↑ In sæculi hujus consummatione.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLIX

Chap. XLIX.—That God is One Only.
If therefore the Jews have been rejected by God, as the faith due to the sacred writings shows, and the Gentiles, as we see, brought in, and freed from the darkness of this present life and from the chains of demons, it follows that no other hope is proposed to man, unless he shall follow true religion and true wisdom, which is in Christ, and he who is ignorant of Him is always estranged from the truth and from God. Nor let the Jews, or philosophers, flatter themselves respecting the Supreme God. He who has not acknowledged the Son has been unable to acknowledge the Father. This is wisdom, and this is the mystery of the Supreme God. God willed that He should be acknowledged and worshipped through Him. On this account He sent the prophets beforehand to announce His coming, that when the things which had been foretold were fulfilled in Him, then He might be believed by men to be both the Son of God and God.
Nor, however, must the opinion be entertained that there are two Gods, for the Father and the Son are one. For since the Father loves the Son, and gives all things to Him, and the Son faithfully obeys the Father, and wills nothing except that which the Father does, it is plain that so close a relationship cannot be separated, so that they should be said to be two in whom there is but one substance, and will, and faith. Therefore the Son is through the Father, and the Father through the Son. One honour is to be given to both, as to one God, and is to be so divided through the worship of the two, that the division itself may be bound by an inseparable bond of union. He will leave nothing to himself, who separates either the Father from the Son, or the Son from the Father.

## Footnotes

* ↑ [1 John iv. 15.]
* ↑ [John xiv. 6, 13, and v. 23.]
* ↑ 1 John i. 22, 23.]
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLVII

Chap. XLVII.—Of the Resurrection of Jesus Christ, the Sending of the Apostles, and the Ascension of the Saviour into Heaven.
After these things they took His body down from the cross, and buried it in a tomb. But on the third day, before daybreak, there was an earthquake, and the stone with which they had closed the sepulchre was removed, and He arose. But nothing was found in the sepulchre except the clothes in which the body had been wrapped. But that He would rise again on the third day, the prophets had long ago foretold. David, in the xvth Psalm: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” Likewise Hosea: This my Son is wise, therefore He shall not stay long in the anguish of His sons: and I will ransom Him from the hand of the grave. Where is thy judgment, O death, where is thy sting? “The same again says: “After two days He will revive us on the third day.”
Therefore, after His resurrection He went into Galilee, and again assembled His disciples, who had fled through fear; and having given them commands which He wished to be observed, and having arranged for the preaching of the Gospel throughout the whole world, He breathed into them the Holy Spirit, and gave them the power of working miracles, that they might act for the welfare of men as well by deeds as words; and then at length, on the fortieth day, He returned to His Father, being carried up into a cloud. The prophet Daniel had long before shown this, saying, “I saw in the night vision, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they who stood beside Him brought Him near before Him. And there was given Him a kingdom, and glory, and dominion, and all people, tribes, and languages shall serve Him; and His power is an everlasting one, which shall not pass away, and His kingdom that which shall not be destroyed.” Also David in the cixth Psalm: “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.”

## Footnotes

* ↑ Exuviæ corporis.
* ↑ Ps. xvi. 10.
* ↑ Hos. xiii. 13, Septuagint version.
* ↑ Hos. vi. 2.
* ↑ [Here is an incidental token of the orthodoxy of our Christian philosopher as to the Third Person. He is deficient, however, in practically enforcing the Spirit’s work and our need of His grace. This may have been from a worthy motive, and according to discipline.]
* ↑ Dan. vii. 13.
* ↑ Ps. cx. 1.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLIV

Chap. XLIV.—The Twofold Nativity of Christ is Proved from the Prophets.
That these things should thus take place as I have set them forth, the prophets had before predicted. In the writings of Solomon it is thus written: “The womb of a virgin was strengthened, and conceived: and a virgin was impregned, and became a mother in great pity.” In Isaiah it is thus written: “Behold, a virgin shall conceive, and bear a son, and ye shall call His name Immanuel;” which, being interpreted, is God with us. For He was with us on the earth, when He assumed flesh; and He was no less God in man, and man in God. That He was both God and man was declared before by the prophets. That He was God, Isaiah thus declares: “They shall fall down unto Thee, they shall make supplication unto Thee; since God is in Thee, and we knew it not, even the God of Israel. They shall be ashamed and confounded, all of them who oppose themselves to Thee, and shall go to confusion.” Also Jeremiah: “This is our God, and there shall none other be compared unto Him; He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved. Afterward He was seen upon earth, and dwelt among men.” Likewise that He was man, the same Jeremiah says: “And He is man, and who knew Him?” Isaiah also thus speaks: “And the Lord shall send them a man who shall save them, and with judgment shall He heal them.” Also Moses himself in the book of Numbers: “There shall come a star out of Jacob, and a man shall arise out of Israel.” For this cause, therefore, being God, He took upon Him flesh, that, becoming a mediator between God and man, having overcome death, He might by His guidance lead man to God.

## Footnotes

* ↑ See Instit., iv. 12.
* ↑ Isa. vii. 14.
* ↑ Matt. i. 23.
* ↑ Isa. xlv. 14–16.
* ↑ Baruch iii. 35–37.
* ↑ xvii. 9. This and the following quotations are from the Septuagint.
* ↑ Isa. xix. 20.
* ↑ Num. xxiv. 17. The prophecy of Balaam.
* ↑ Inter deum et hominem medius factus.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. XLI

Chap. XLI.—Of True Religion and Wisdom.
Now, since we have refuted false religion, which is in the worship of the gods, and false wisdom, which is in the philosophers, let us come to true religion and wisdom. And, indeed, we must speak of them both conjointly, because they are closely connected. For to worship the true God, that and nothing else is wisdom. For that God who is supreme and the Maker of all things, who made man as the image of Himself, on this account conferred on him alone of all animals the gift of reason, that he might pay back honour to Him as his Father and his Lord, and by the exercise of this piety and obedience might gain the reward of immortality. This is a true and divine mystery. But among those, because they are not true, there is no agreement. Neither are sacred rites performed in philosophy, nor is philosophy treated of in sacred things; and on this account their religion is false, because it does not possess wisdom; and on this account their wisdom is false, because it does not possess religion. But where both are joined together, there the truth must necessarily be; so that if it is asked what the truth itself is, it may be rightly said to be either wise religion or religious wisdom.

## Footnotes

* ↑ i.e., the philosophers before mentioned.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/V. Domestic Subjects

v. DOMESTIC SUBJECTS
* 31 (k-d 34)
* 32 (k-d 21)
* 33 (k-d 91)
* 34 (k-d 58)
* 35 (k-d 4)
* 36 (k-d 81)
* 37 (k-d 56)
* 38 (k-d 49)
* 39 (k-d 65)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/VIII. Weapons, Fighting

viii. WEAPONS, FIGHTING
* 46 (k-d 23)
* 47 (k-d 53)
* 48 (k-d 73)
* 49 (k-d 5)
* 50 (k-d 35)
* 51 (k-d 20)
* 52 (k-d 17)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/Latin

(k-d 90)
| It seemed strange to me, a wolf held by a lamb; the lamb fell … and disemboweled the wolf. As I stood and watched I beheld great glory: There stood two wolves troubling a third— four feet had they; with seven eyes they saw. | Mirum videtur mihi lupus ab agno tenetur · obcu[…]it agnus · et capit viscera lupi dum starem et misarē vidi gloriam magnan · dui lupi stantes et tertium tribul iiii pedes habebant cum septem oculis videbant |
# Anglo-Saxon Riddles of the Exeter Book/Annotated/VI. Writing

vi. WRITING
* 40 (k-d 51)
* 41 (k-d 60)
* 42 (k-d 47)
* 43 (k-d 26)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/IX. Horn

ix. HORN
* 53 (k-d 14)
* 54 (k-d 79, 80)
* 55 (k-d 88)
* 56 (k-d 93)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/Index of Solutions

This is a version of Anglo-Saxon Riddles of the Exeter Book/Index of Solutions that has been annotated by the Wikisource community.
INDEX OF SOLUTIONS
Anchor 57 Antler, Horn, Inkhorn 55
Badger 29 Bagpipe 44 Bake-oven 38 Ballista 52 Barnacle Goose 23 Battering Ram 47 Beaker? 84 Bell 35 Bellows 80 Bellows 81 Book, Bible 43 Book-moth 42 Bow 46 Bull Calf 26
Chalice 15 Chalice 16 Churn 77 Coat of Mail 50 Cock and Hen 69 Creation 11 Creation 12 Cross? 13 Cross 14 Cuckoo 20
Dog 73 Dough 76
Fire 8 Fish and River 62
Garlic Seller 61 Gimlet? 79 Gnats? 19
Hen? 27 Horn 53 Horn 54 Hunting 70, 71, 72 Hypostasized Death? 4
Iceberg 6 Inkhorn 56
Jackdaws 19 Jay 68 Jay, Jackdaw? 22
Key 33 Key 75
Lance, Spear 48 Leather 24 Loom 37 Lot and his Daughters 64
Magpie? 68 Malt Liquor 60 Mead 59 Metal 9 Moon? 67 Moon and Day 4 Minstrel? 67
New Year, The 63 Nightingale? 22
Onion 39 Onion 74 Ox, Young 25 Oyster 30
Plow 32 Poker? 79
Quill-pen 40 Quill-pen? 67
Rain? 66 Rake 31 Riddle? 67 Reed-pen, Reed-staff 41 Riding Well 34 Running Water 7
Scabbard? 13 Shepherd’s Pipe 45 Shield 49 Ship 58 Shirt 78 Siren? 66 Soul and Body 10 Storm 1 Storm 2 Swallows 19 Swan 21 Sword 51 Sun 17 Sun and Moon 3
Ten Chickens 28 Town? 52
Water 5 Water? 66 Weathercock 36 Wine 18
# Anglo-Saxon Riddles of the Exeter Book/Annotated/Numbering of the Translations and the Krapp–Dobbie Edition

This is a version of Anglo-Saxon Riddles of the Exeter Book/Numbering of the Translations and the Krapp–Dobbie Edition that has been annotated by the Wikisource community.
NUMBERING OF THE TRANSLATIONS AND THE KRAPP–DOBBIE EDITION
| K–D | Translation | K–D | Translation | K–D | Translation |
| 1 | 1 | 33 | 6 | 64 | 71 |
| 2,3 | 2 | 34 | 31 | 65 | 39 |
| 4 | 35 | 35 | 50 | 66 | 12 |
| 5 | 49 | 36 | 72 | 67 | 85 |
| 6 | 17 | 37 | 80 | 68,69 | 7 |
| 7 | 21 | 38 | 26 | 70 | 45 |
| 8 | 22 | 39 | 4 | 71 | 86 |
| 9 | 20 | 40 | 11 | 72 | 25 |
| 10 | 23 | 41 | 83 | 73 | 48 |
| 11 | 18 | 42 | 69 | 74 | 66 |
| 12 | 24 | 43 | 10 | 75 | 73 |
| 13 | 28 | 44 | 75 | 76 | 27 |
| 14 | 53 | 45 | 76 | 77 | 30 |
| 15 | 29 | 46 | 64 | 78 | 87 |
| 16 | 57 | 47 | 42 | (79 | 54) |
| 17 | 52 | 48 | 15 | 80 | 54 |
| 18 | 82 | 49 | 38 | 81 | 36 |
| 19 | 70 | 50 | 8 | 82 | 88 |
| 20 | 51 | 51 | 40 | 83 | 9 |
| 21 | 32 | 52 | 65 | 84 | 5 |
| 22 | 63 | 53 | 47 | 85 | 62 |
| 23 | 46 | 54 | 77 | 86 | 61 |
| 24 | 68 | 55 | 13 | 87 | 81 |
| 25 | 74 | 56 | 37 | 88 | 55 |
| 26 | 43 | 57 | 19 | 89 | 89 |
| 27 | 59 | 58 | 34 | (90 | Latin) |
| 28 | 60 | 59 | 16 | 91 | 33 |
| 29 | 3 | 60 | 41 | 92 | 90 |
| 30 | 14 | 61 | 78 | 93 | 56 |
| 31 | 44 | 62 | 79 | 94 | 91 |
| 32 | 58 | 63 | 84 | 95 | 67 |
# Anglo-Saxon Riddles of the Exeter Book/Annotated/VII. Music

vii. MUSIC
* 44 (k-d 31)
* 45 (k-d 70)
# An Etymological Dictionary of the German Language/Rispe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rispe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rispe, f., ‘panicle,’ from MidHG. rispe, ‘f., ‘branches, bushes,’ akin to OHG. hrispahi, n., ‘bushes’; of obscure origin. The derivation from OHG. hrëspan, MidHG. rëspen, ‘to pluck, gather,’ is not quite satisfactory.
# An Etymological Dictionary of the German Language/Robbe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Robbe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Robbe, f., ‘sea-dog, seal,’ borrowed from LG., like most ModHG. words with a medial bb (Ebbe, Krabbe, &c.); comp. Du. rob, m., ‘sea-dog, seal’; the equiv. Scand. kobbi, similar in sound (akin to kópr, ‘young sea-dog’), is not allied. The Teut. word, Goth. *silha- (comp. AS. seolh, E. seal, OHG. sëlah, OIc. selr) became obsolete in G. at an early period. The source and history of the LG. term is obscure.
# An Etymological Dictionary of the German Language/Rippe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rippe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rippe (Luther, Riebe), f., ‘rib,’ from MidHG. rippe (ribe), n. and f., OHG. rippa, f., rippi (ribi), n. ‘rib’; corresponding to the equiv. Du. rib, ribbe, AS. ribb, E. rib, OIc. rif; Goth. *ribi, n. (plur. *ribja), is by chance not recorded. Teut. ribja-, from pre-Teut. rebhyo-, is cognate with ModHG. Rebe and OSlov. rebro, n., ‘rib,’ from rebhro-. See Rebe, where ‘entwining’ is deduced as the prim. meaning of Rippe.