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

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​ Schlot, m., ‘chimney, flue, channel,’ from MidHG. and OHG. slât, m., ‘chimney, fireside, mouth of an oven.’ A word peculiar to MidG.; of obscure origin.
# An Etymological Dictionary of the German Language/Schloß

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​ Schloß, n., ‘lock, clasp; castle, palace,’ from MidHG. slō̆ȥ, n., ‘bolt, band, lock, fetter, castle, citadel,’ OHG. slŏȥ, n., ‘lock, bolt’; corresponding to Northern E. slot, sloat, ‘bolt, crossbar’; allied to schließen.
# An Etymological Dictionary of the German Language/Schlummern

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​ Schlummern, vb., ‘to slumber,’ from the equiv. late MidHG. (MidG.) slummeren, slumen; comp. Du. sluimeren; AS. slûmerian, E. to slumber, AS. slûma, Northern E. sloom, ‘to slumber.’ The root (Alem. šlûne, šlûre, ‘to slumber’) contained in these words appears in Goth. slawan (slawaida), ‘to be silent,’ in a curious divergent meaning, to which MidHG. slûr, m., ‘idling, idler’ (comp. Schlaraffe), is also allied. The prim. idea of the whole group is ‘to be quiet, inactive.’
# An Etymological Dictionary of the German Language/Schlohe

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​ Schlohe, f., ‘sloe,’ from the equiv. MidHG. slêhe, OHG. slêha, f.; a common Teut. term; comp. Du. slee, AS. slâ, slâhaœ, f., E. sloe, Swed. slån, Dan. slaaen, ‘sloe’; Goth. *slaihô, or rather *slaihwô, are by chance not recorded. The cognates are usually connected with LG. slee, ‘blunt’; comp. OHG. slêo, OSax. slêo (Du. sleeuw, ‘bitter, harsh’), AS. slâw (E. slow), OIc. sljór, slœ́r, ‘blunt,’ hence the lit. meaning of Schlehe is perhaps ‘the fruit that makes the teeth blunt.’ Yet the latter terms imply Goth. *slaiwa-, and the former Goth. *slaihô (*slaihwô), the explanation is dubious. So too, for the same reason, is the comparison with OSlov. sliva (Lith. slýwas), ‘plum,’ for which we should expect a Goth *sláiwô (though AS. slâ points to *sláihô).
# An Etymological Dictionary of the German Language/Schlucht

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​ Schlucht, f., ‘ravine, gorge,’ ModHG. only, formed from LG., for earlier ModHG. and HG. Schluft; for LG. cht, representing HG. ft, see sacht, beschwichtigen, and Nichte. MidHG. (rare) sluft, ‘ravine,’ belongs to the Teut. root slū̆p, ‘to' slip,’ discussed under Schleife.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXI

Chapter XXI.—No Mere Metaphor in the Phrase Resurrection of the Dead. In Proportion to the Importance of Eternal Truths, is the Clearness of Their Scriptural Enunciation.
Well, if it occurs occasionally in certain portions of it, you will say, then why not in that phrase, where the resurrection might be spiritually understood? There are several reasons why not. First, what must be the meaning of so many important passages of Holy Scripture, which so obviously attest the resurrection of the body, as to admit not even the appearance of a figurative signification? And, indeed, (since some passages are more obscure than others), it cannot but be right—as we have shown above—that uncertain statements should be determined by certain ones, and obscure ones by such as are clear and plain; else there is fear that, in the conflict of certainties and uncertainties, of explicitness and obscurity, faith may be shattered, truth endangered, and the Divine Being Himself be branded as inconstant. Then arises the improbability that the very mystery on which our trust wholly rests, on which also our instruction entirely depends, should have the appearance of being ambiguously announced and obscurely propounded, inasmuch as the hope of the resurrection, unless it be clearly set forth on the sides both of punishment and reward, would fail to persuade any to embrace a religion like ours, exposed as it is to public detestation and the imputation of hostility to others. There is no certain work where the remuneration is uncertain. There is no real apprehension when the peril is only doubtful. But both the recompense of reward, and the danger of losing it, depend on the issues of the resurrection. Now, if even those purposes of God against cities, and nations, and kings, which are merely temporal, local, and personal in their character, have been proclaimed so clearly in prophecy, how is it to be supposed that those dispensations of His which are eternal, and of universal concern to the human race, should be void of all real light in themselves? The grander they are, the clearer should be their announcement, in order that their superior greatness might be believed. And I apprehend that God cannot possibly have ascribed to Him either envy, or guile, or inconsistency, or artifice, by help of which evil qualities it is that all schemes of unusual grandeur are litigiously promulgated.

## Footnotes

* ↑ Resurrectio Mortuorum, of which we have been speaking.
* ↑ See ch. xix.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXIX

Chapter XXIX.—Ezekiel’s Vision of the Dry Bones Quoted.
Inasmuch, then, as even the figurative portions of Scripture, and the arguments of facts, and some plain statements of Holy Writ, throw light upon the resurrection of the flesh (although without specially naming the very substance), how much more effectual for determining the question will not those passages be which indicate the actual substance of the body by expressly mentioning it! Take Ezekiel: “And the hand of the Lord,” says he, “was upon me; and the Lord brought me forth in the Spirit, and set me in the midst of a plain which was full of bones; and He led me round about them in a circuit: and, behold, there were many on the face of the plain; and, lo, they were very dry. And He said unto me, Son of man, will these bones live? And I said, O Lord God, Thou knowest. And He said unto me, Prophesy upon these bones; and thou shalt say, Ye dry bones, hear the word of the Lord. Thus saith the Lord God to these bones, Behold, I bring upon you the breath of life, and ye shall live: and I will give unto you the spirit, and I will place muscles over you, and I will spread skin upon you; and ye shall live, and shall know that I am the Lord. And I prophesied as the Lord commanded me: and while I prophesy, behold there is a voice, behold also a movement, and bones approached bones. And I saw, and behold sinews and flesh came up over them, and muscles were placed around them; but there was no breath in them. And He said unto me, Prophesy to the wind, son of man, prophesy and say, Thus saith the Lord God, Come from the four winds, O breath, and breathe in these dead men, and let them live. So I prophesied to the wind, as He commanded me, and the spirit entered into the bones, and they lived, and stood upon their feet, strong and exceeding many. And the Lord said unto me, Son of man, these bones are the whole house of Israel. They say themselves, Our bones are become dry, and our hope is perished, and we in them have been violently destroyed.  Therefore prophesy unto them, (and say), Behold, even I will open your sepulchres, and will bring you out of your sepulchres, O my people, and will bring you into the land of Israel: and ye shall know how that I the Lord opened your sepulchres, and brought you, O my people, out of your sepulchres; and I will give my Spirit unto you, and ye shall live, and shall rest in your own land: and ye shall know how that I the Lord have spoken and done these things, saith the Lord.”

## Footnotes

* ↑ Ezek. xxxvii. 1–14.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XXV

Chapter XXV.—St. John, in the Apocalypse, Equally Explicit in Asserting the Same Great Doctrine.
In the Revelation of John, again, the order of these times is spread out to view, which “the souls of the martyrs” are taught to wait for beneath the altar, whilst they earnestly pray to be avenged and judged: (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels, and that the city of fornication may receive from the ten kings its deserved doom, and that the beast Antichrist with his false prophet may wage war on the Church of God; and that, after the casting of the devil into the bottomless pit for a while, the blessed prerogative of the first resurrection may be ordained from the thrones; and then again, after the consignment of him to the fire, that the judgment of the final and universal resurrection may be determined out of the books. Since, then, the Scriptures both indicate the stages of the last times, and concentrate the harvest of the Christian hope in the very end of the world, it is evident, either that all which God promises to us receives its accomplishment then, and thus what the heretics pretend about a resurrection here falls to the ground; or else, even allowing that a confession of the mystery (of divine truth) is a resurrection, that there is, without any detriment to this view, room for believing in that which is announced for the end. It moreover follows, that the very maintenance of this spiritual resurrection amounts to a presumption in favour of the other bodily resurrection; for if none were announced for that time, there would be fair ground for asserting only this purely spiritual resurrection. Inasmuch, however, as (a resurrection) is proclaimed for the last time, it is proved to be a bodily one, because there is no spiritual one also then announced. For why make a second announcement of a resurrection of only one character, that is, the spiritual one, since this ought to be undergoing accomplishment either now, without any regard to different times, or else then, at the very conclusion of all the periods? It is therefore more competent for us even to maintain a spiritual resurrection at the commencement of a life of faith, who acknowledge the full completion thereof at the end of the world.

## Footnotes

* ↑ Rev. vi. 9, 10.
* ↑ Rev. xvi.
* ↑ Rev. xviii.
* ↑ Rev. xx. 2.
* ↑ Vers. 4–6.
* ↑ Vers. 12–14.
# An Etymological Dictionary of the German Language/ur-

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​ ur-, pref., from MidHG. and OHG. ur-; an accented prefix of which er- (MidHG. er-, OHG. ir-) is the unaccented form. In OHG., ur, ‘out of,’ is met with as a prep. The prefix signifies ‘out of, originally, in the beginning.’ Goth. has us (uz), of which there are no certain cognates in the other Aryan languages.
# An Etymological Dictionary of the German Language/uralt

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​ uralt, adj., ‘extremely old, primeval,’ from the equiv. MidHG. and OHG. uralt; allied to alt. —
# An Etymological Dictionary of the German Language/ver-

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​ ver-, pref.; in its most frequent significations it is derived from MidHG. ver-, OHG. fir- (far-), which are probably a combination of several other unaccented forms. Comp. the unaccented prefixes Goth. faír-, fra-, faúr- (see also fressen), which appeared in OHG. as fir- (far-). Goth. faír, fra, and faur appear to correspond respectively to Gr. περί, πρό, and παρα, though their meanings do not coincide. Comp. Sans. pári, ‘round about,’ párâ, ‘away,’ purâ, ‘before,’ prá, ‘before, away.’ — Most of the compounds with ver- (E. for-) are based on Goth. fra-, which denoted ‘the opposite, deterioration, change.’
# An Etymological Dictionary of the German Language/verbrämen

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​ verbrämen, vb., ‘to border, fringe,’ from late MidHG. brëm, verbrëmen, n., ‘border, trimming,’ older ModHG. Brame, ‘border, skirts of a wood,’ E. brim (AS. brimme).
# An Etymological Dictionary of the German Language/verdauen

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​ verdauen, vb., ‘to digest,’ from the equiv. MidHG. verdöuwen (verdöun), verdouwen, with the simple forms döuwen, douwen, OHG. douwen (dęwen), firdouwen, ‘to digest’; comp. Du. verduwen. The assumed Teut. þaujan, ‘to digest,’ is probably connected with tauen (lit. ‘to dissolve’). —
# An Etymological Dictionary of the German Language/verdrießen

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​ verdrießen, vb., ‘to grieve, vex, trouble,’ from MidHG. verdrieȥen, str. vb., ‘to excite anger, produce weariness’; also the equiv. MidHG. be-, erdrieȥen, from OHG. bi-, irdrioȥan, str. vb. Comp. Goth. usþriutan, ‘to molest, revile,’ AS. þreátian (E. to threaten), with â-þreótan, ‘to be disgusted,’ Du. droten, ‘to threaten,’ with verdrieten, ‘to vex,’ OIc. þrjóta, ‘to want, fail’ (þrot, ‘want,’ þraut, ‘hard task, trouble.’ The great development of the str. verbal root, Teut. þrū̆t, makes it difficult to find undoubted cognates in non-Teut.; OSlov. trudŭ, ‘pain, trouble,’ truzdą, ‘to torment,’ Lat. trûdo, ‘to crowd, push,’ point to an Aryan root trū̆d. —
# An Etymological Dictionary of the German Language/uzen

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​ uzen, vb., ‘to jeer at, mock,’ ModHG. only; a derivative of the proper name Utz, an abbrev. form of Ulrich. Comp. hänseln.
# An Etymological Dictionary of the German Language/verblüffen

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​ verblüffen, vb., ‘to disconcert, confuse,’ ModHG. only, from Du. verbluffen, ‘to stun, dishearten.’ Early history obscure. —
# An Etymological Dictionary of the German Language/verdammen

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​ verdammen, vb., ‘to condemn, anathematise,’ from the equiv. MidHG. verdamnen, OHG. firdamnôn; borrowed, like other ecclesias. terms in the OHG. period, from Lat. damnâre (comp. Fr. damner, Ital. damnare), with the prefix ver- to give a bad sense to the word. —
# An Etymological Dictionary of the German Language/verderben

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​ verderben, str. vb., ‘to spoil, destroy, corrupt,’ from MidHG. verdërben, str. vb., ‘to come to nought, perish, die,’ with which the corresponding causative MidHG. verdęrben, ‘to ruin, kill,’ was confused in ModHG. OHG. *dërban, Goth. *þaírban, str. vb., ‘to perish, die,’ is wanting. The meaning of the MidHG. words points to a connection with sterben, so that we must assume a double root, Aryan terbh, sterbh (comp. Stier and Drossel (2) ); in that case neither derb, with its divergent meaning, nor dürfen can be allied. —
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LV

Chapter LV.
Passages, indeed, might be found where corporeal and external (benefits) are improperly called “good,”—those things, viz., which contribute to the natural life, while those which do the reverse are termed “evil.” It is in this sense that Job says to his wife: “If we have received good at the hand of the Lord, shall we not also receive evil!” Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, “I make peace, and create evil;” and again another, where it is said of Him that “evil came down from the Lord to the gate of Jerusalem, the noise of chariots and horsemen,”—passages which have disturbed many readers of Scripture, who are unable to see what Scripture means by “good” and “evil,”—it is probable that Celsus, being perplexed thereby, gave utterance to the question, “How is it that God created evil?” or, perhaps, having heard some one discussing the matters relating to it in an ignorant manner, he made this statement which we have noticed. We, on the other hand, maintain that “evil,” or “wickedness,” and the actions which proceed from it, were not created by God. For if God created that which is really evil, how was it possible that the proclamation regarding (the last) judgment should be confidently announced, which informs us that the wicked are to be punished for their evil deeds in proportion to the amount of their wickedness, while those who have lived a virtuous life, or performed virtuous actions, will be in the enjoyment of blessedness, and will receive rewards from God? I am well aware that those who would daringly assert that these evils were created by God will quote certain expressions of Scripture (in their support), because we are not able to show one consistent series of passages; for although Scripture (generally) blames the wicked and approves of the righteous, it nevertheless contains some statements which, although comparatively few in number, seem to disturb the minds of ignorant readers of holy Scripture. I have not, however, deemed it appropriate to my present treatise to quote on the present occasion those discordant statements, which are many in number, and their explanations, which would require a long array of proofs. Evils, then, if those be meant which are properly so called, were not created by God; but some, although few in comparison with the order of the whole world, have resulted from His principal works, as there follow from the chief works of the carpenter such things as spiral shavings and sawdust, or as architects might appear to be the cause of the rubbish which lies around their buildings in the form of the filth which drops from the stones and the plaster.
* ↑ καταχρηστικώτερον.
* ↑ Cf. Job ii. 10.
* ↑ Cf. Isa. xlv. 7.
* ↑ Cf. Mic. i. 12, 13. The rendering of the Heb. in the first clause of the thirteenth verse is different from that of the LXX.
* ↑ παῤῥησίαν ἔχειν.
* ↑ ὕφος.
* ↑ ὀλίγα must be taken comparatively, on account of the πολλάς that follows afterwards.
* ↑ πολλάς. See note 11.
* ↑ τὰ ἑλικοειδῆ ξέσματα καὶ πρίσματα.
* ↑ τὰ παρακείμενα.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter LXI

Chapter LXI.
Again, not understanding the meaning of the words, “And God ended on the sixth day His works which He had made, and ceased on the seventh day from all His works which He had made: and God blessed the seventh day, and hallowed it, because on it He had ceased from all His works which He had begun to make;” and imagining the expression, “He ceased on the seventh day,” to be the same as this, “He rested on the seventh day,” he makes the remark: “After this, indeed, he is weary, like a very bad workman, who stands in need of rest to refresh himself!” For he knows nothing of the day of the Sabbath and rest of God, which follows the completion of the world’s creation, and which lasts during the duration of the world, and in which all those will keep festival with God who have done all their works in their six days, and who, because they have omitted none of their duties, will ascend to the contemplation (of celestial things), and to the assembly of righteous and blessed beings. In the next place, as if either the Scriptures made such a statement, or as if we ourselves so spoke of God as having rested from fatigue, he continues: “It is not in keeping with the fitness of things that the first God should feel fatigue, or work with His hands, or give forth commands.” Celsus says, that “it is not in keeping with the fitness of things that the first God should feel fatigue. Now we would say that neither does God the Word feel fatigue, nor any of those beings who belong to a better and diviner order of things, because the sensation of fatigue is peculiar to those who are in the body. You can examine whether this is true of those who possess a body of any kind, or of those who have an earthly body, or one a little better than this.  But “neither is it consistent with the fitness of things that the first God should work with His own hands.” If you understand the words “work with His own hands” literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, “And the firmament showeth forth His handywork,” and “the heavens are the work of Thy hands,” and any other similar phrases, in a figurative manner, so far as respects the “hands” and “limbs” of Deity, where is the absurdity in the words, “God thus working with His own hands?” And as there is no absurdity in God thus working, so neither is there in His issuing “commands;” so that what is done at His bidding should be beautiful and praiseworthy, because it was God who commanded it to be performed.
* ↑ [συνετέλεσεν, complevit. S.]
* ↑ κατέπαυσεν.
* ↑ κατέπαυσεν.
* ↑ Cf. Gen. ii. 2, 3.
* ↑ ἀνεπαύσατο.
* ↑ τῶν ἐπιβαλλόντων.
* ↑ οὐ θέμις.
* ↑ χειρουργεῖν.
* ↑ Cf. Ps. xix. 1.
* ↑ Cf. Ps. cii. 25.