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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/frech | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ frech, adj., ‘bold, insolent, shameless,’ from MidHG. vrëch, adj., ‘courageous, bold, daring,’ OHG. frëh(hh), ‘covetous, greedy’; corresponding to Goth. *friks only in faíhufriks, ‘covetous, avaricious’ (with respect to faílu, ‘money,’ see Vieh), OIc. frekr, ‘greedy,’ AS. frec, ‘daring.’ ‘Greedy’ was probably the primary meaning of the adj. stem freka- common to Teut.; when specially applied to war it meant ‘eager for combat, daring’; AS. frëca acquired the meaning ‘warlike hero,’ earlier E. freak, ‘hero, man.’ For early Teut. words similarly restricted in meaning when applied to a warrior's life, see bereit, fertig, rüstig. There are derivatives of the OTeut. freka-, Goth. friks, in the Romance languages — OFr. frique, ModProv. fricaud, ‘cheerful, lively.’ Teut. freka-, from pre-Teut. prĕgo-, scarcely belongs to fragen.
# An Etymological Dictionary of the German Language/frei

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/frei | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ frei, adj., ‘free, exempt, frank, voluntary,’ from the equiv. MidHG. vrî, OHG. frî; a common Teut. stem frija-, ‘free’ (unknown only to Scand.), which is assumed by Goth. freis (acc. sing., mas. frijana), AS. frî, freó (from frija-), E. free, OLG. frî. From these are formed the abstracts — Goth. freihals, ‘freedom,’ lit. ‘having one's neck free,’ AS. freóls, ‘freedom’ (also ‘peace, quiet’; comp. freólsdœg, ‘holiday’). Scand. frjáls for the non existent *frîr, ‘free,’ is identical with these words, being used as an adj. signifying ‘with a free neck’; akin to OHG. and MidHG. frîhals, ‘freeman.’ A ring around the neck was an OTeut. mark of a slave. Although frija- prevails throughout the Teut. group in its modern sense ‘free,’ to which W. ridd, ‘free’ (from prija-), also corresponds, yet there is some evidence that the meanings ‘dear, loved,’ once belonged to the adj. in earliest Teut.; comp. the corresponding abstr. Goth. frijaþwa, ‘love,’ AS. freód (for *frijôdus), ‘love, favour,’ AS. frîgu, ‘love’ (also freódryhten, freóbearn); allied to Goth. frijôn, ‘to love,’ mentioned under Freund and Friede. All these derivatives point to a Teut. root frî, ‘to cherish, spare, treat forbearingly’ (MidHG. vrî-ten, Goth. freidjan, ‘to spare’); frei in an active sense should perhaps be compared with held, which also denoted the relation of the higher to the meaner person. Frei is lit. ‘loving, loved, spared.’ This sense is placed beyond doubt by the earlier history of the word — Goth. frija-, from pre-Teut. priyó-; comp. Sans. priyâ-s, ‘dear, favourite,’ from the root prî ‘to rejoice, make well-disposed,’ In OAryan the fem. of the adj. priyã means ‘spouse,’ also ‘daughter’; to this OSax. frî, and AS. freó, ‘wife,’ correspond. With the Sans. root prî, OSlov. prijaja (prijati), ‘to assist,’ prijateljĭ, ‘friend,’ are also connected. See Freitag, freien, Freund, Friede, Friedhof.
# An Etymological Dictionary of the German Language/freien

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/freien | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ freien, vb., ‘to woo,’ from MidHG. vrîen, ‘to woo, marry’; unknown to UpG., prop. a LG. word, made current chiefly by Luther, Comp. Du. vrijen, ‘to sue for’ (MidHG. vrîen, ‘to set see, rescue,’ must in the main be regarded as a different word). In the sense of ‘to woo, marry,’ the verb must be directly connected with the OTeut. root frî, ‘to love’; comp. OSax. frî, ‘wife, beloved.’ For the diffusion of the Teut. root frî (from Aryan prî); see frei, Freitag, and also Freund.
# An Etymological Dictionary of the German Language/fordern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fordern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fordern, vb., from the equiv. MidHG. vordern, OHG. fordarôn, ‘to demand, request, challenge, summon’; corresponding to Du. vorderen; a specifically Ger. form, orig. unknown to the other dialects, yet the word found its way from Ger. into Dan. and Swed. It is a derivative of vorder.
# An Etymological Dictionary of the German Language/fort

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/fort | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ fort, adv., ‘forwards, continuously, away,’ from MidHG. vort, adv., ‘forwards, further, continuously.’ OHG. *ford is wanting; it would correspond to OSax. forth, AS. forþ, E. forth; Goth. *faúrþ, and its compar. faúrþis, adv., ‘formerly’? Fort, OTeut. forþ, from an earlier frþo, pṛto, is allied to vor. See fürder, fordern, fördern, and vorder.
# An Etymological Dictionary of the German Language/forschen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/forschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ forschen, vb., ‘to search, investigate,’ from MidHG. vorsken, OHG. forskôn (rarely Franc. forspôn, with assimilation), ‘to demand, ask’; a form peculiar to HG., unknown to the remaining dialects, and pointing to Goth. *faúrskôn, *faúrhskôn. The sk is a derivative like Lat. sc (comp. dreschen, wünschen, waschen). Goth. *faúrskôn would be the normal form for faúrhskôn, like Goth. waúrstw, ‘labour,’ for waúrhstw. The Teut. root forh is identical with the root of fragen, from the pre-Teut. root pṛk (see fragen). An sc derivative is also seen in Lat. poscere (for porscere), ‘to demand,’ as well as in the Sans. root pṛch, ‘to ask.’
# An Etymological Dictionary of the German Language/foppen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/foppen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ foppen, vb., ‘to quiz, rally, banter,’ early ModHG. only, from slang.
# An Etymological Dictionary of the German Language/frank

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/frank | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ frank, adj., ‘free, independent,’ first occurs in ModHG., from Fr. franc (Ital., Span., and Port. franco), which was again derived from the Teut. tribal name Franken, OHG. Franchun, and may have been applied generally to any freeman. The term Franken is prop. a derivative of a lost OHG. *francho, ‘javelin,’ preserved in AS. franca and OIc. frakke; the Saxons (Sachsen) are similarly named after a weapon — OHG. Sahsun, from sahs, ‘sword’ (see Messer).
# Ante-Nicene Christian Library/The Miscellanies: Book 3

This book deals with matters of a sexual nature and was left untranslated and printed in Latin only. The text is therefore not included in this representation of the work.

### BOOK III.

* ↑ After much consideration, the Editors have deemed it best to give the whole of this Book in Latin.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Christ's Descent into Hell: Latin. Second Version/Chapter 9

Chapter 9 (25).
Then the Lord Jesus, the Saviour of all, affectionate and most mild, saluting Adam kindly, said to him: Peace be to thee, Adam, with thy children, through immeasurable ages of ages!  Amen. Then father Adam, falling forward at the feet of the Lord, and being raised erect, kissed His hands, and shed many tears, saying, testifying to all: Behold the hands which fashioned me! And he said to the Lord: Thou hast come, O King of glory, delivering men, and bringing them into Thy everlasting kingdom. Then also our mother Eve in like manner fell forward at the feet of our Lord, and was raised erect, and kissed His hands, and poured forth tears in abundance, and said, testifying to all: Behold the hands which made me!
Then all the saints, adoring Him, cried out, saying: Blessed is He who cometh in the name of the Lord!  The Lord God hath shone upon us—amen—through all ages. Alleluia for ever and ever! Praise, honour, power, glory! because Thou hast come from on high to visit us. Singing Alleluia continually, and rejoicing together concerning His glory, they ran together under the hands of the Lord. Then the Saviour, inquiring thoroughly about all, seized Hades, immediately threw some down into Tartarus, and led some with Him to the upper world.

## Footnotes

* ↑ Momordidit infernum, which is obviously corrupt. The translator may have read δέδηχε ᾅδην, bit Hades, for δέδειχε ᾅδην, brought Hades to light.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 1

The Gospel of Nicodemus.
Part II.—The Descent of Christ into Hell.
Greek Form.
Chapter 1 (17).
Joseph says: And why do you wonder that Jesus has risen? But it is wonderful that He has not risen alone, but that He has also raised many others of the dead who have appeared in Jerusalem to many. And if you do not know the others, Symeon at least, who received Jesus, and his two sons whom He has raised up—them at least you know. For we buried them not long ago; but now their tombs are seen open and empty, and they are alive, and dwelling in Arimathæa. They therefore sent men, and they found their tombs open and empty. Joseph says: Let us go to Arimathæa and find them.
Then rose up the chief priests Annas and Caiaphas, and Joseph, and Nicodemus, and Gamaliel, and others with them, and went away to Arimathæa, and found those whom Joseph spoke of.  They made prayer, therefore, and saluted each other. Then they came with them to Jerusalem, and brought them into the synagogue, and secured the doors, and placed in the midst the old covenant of the Jews; and the chief priests said to them: We wish you to swear by the God of Israel and Adonai, and so that you tell the truth, how you have risen, and who has raised you from the dead.
The men who had risen having heard this, made upon their faces the sign of the cross, and said to the chief priests: Give us paper and ink and pen. These therefore they brought. And sitting down, they wrote thus:—

## Footnotes

* ↑ Matt. xxvii. 53.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 4

Chapter 4 (20).
And when all were in such joy, came Satan the heir of darkness, and said to Hades: O all-devouring and insatiable, hear my words. There is of the race of the Jews one named Jesus, calling himself the Son of God; and being a man, by our working with them the Jews have crucified him: and now when he is dead, be ready that we may secure him here. For I know that he is a man, and I heard him also saying, My soul is exceeding sorrowful, even unto death. He has also done me many evils when living with mortals in the upper world.  For wherever he found my servants, he persecuted them; and whatever men I made crooked, blind, lame, lepers, or any such thing, by a single word he healed them; and many whom I had got ready to be buried, even these through a single word he brought to life again.
Hades says: And is this man so powerful as to do such things by a single word? or if he be so, canst thou withstand him? It seems to me that, if he be so, no one will be able to withstand him. And if thou sayest that thou didst hear him dreading death, he said this mocking thee, and laughing, wishing to seize thee with the strong hand; and woe, woe to thee, to all eternity!
Satan says: O all-devouring and insatiable Hades, art thou so afraid at hearing of our common enemy? I was not afraid of him, but worked in the Jews, and they crucified him, and gave him also to drink gall with vinegar. Make ready, then, in order that you may lay fast hold of him when he comes.
Hades answered: Heir of darkness, son of destruction, devil, thou hast just now told me that many whom thou hadst made ready to be buried, be brought to life again by a single word. And if he has delivered others from the tomb, how and with what power shall he be laid hold of by us? For I not long ago swallowed down one dead, Lazarus by name; and not long after, one of the living by a single word dragged him up by force out of my bowels: and I think that it was he of whom thou speakest.  If, therefore, we receive him here, I am afraid lest perchance we be in danger even about the rest. For, lo, all those that I have swallowed from eternity I perceive to be in commotion, and I am pained in my belly. And the snatching away of Lazarus beforehand seems to me to be no good sign: for not like a dead body, but like an eagle, he flew out of me; for so suddenly did the earth throw him out. Wherefore also I adjure even thee, for thy benefit and for mine, not to bring him here; for I think that he is coming here to raise all the dead. And this I tell thee: by the darkness in which we live, if thou bring him here, not one of the dead will be left behind in it to me.

## Footnotes

* ↑ Mark xv. 34.
* ↑ Matt. xxvii. 34.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 10

Chapter 10 (26).
While they were thus speaking, there came another lowly man, carrying also upon his shoulders a cross, to whom the holy fathers said: Who art thou, who hast the look of a robber; and what is the cross which thou bearest upon thy shoulders? He answered: I, as you say, was a robber and a thief in the world, and for these things the Jews laid hold of me, and delivered me to the death of the cross, along with our Lord Jesus Christ. While, then, He was hanging upon the cross, I, seeing the miracles that were done, believed in Him, and entreated Him, and said, Lord, when Thou shalt be King, do not forget me. And immediately He said to me, Amen, amen: to-day, I say unto thee, shalt thou be with me in paradise. Therefore I came to paradise carrying my cross; and finding the archangel Michael, I said to him, Our Lord Jesus, who has been crucified, has sent me here; bring me, therefore, to the gate of Eden. And the flaming sword, seeing the sign of the cross, opened to me, and I went in. Then the archangel says to me, Wait a little, for there cometh also the forefather of the race of men, Adam, with the just, that they too may come in. And now, seeing you, I came to meet you.
The saints hearing these things, all cried out with a loud voice: Great is our Lord, and great is His strength.

## Footnotes

* ↑ Ps. cxlvii. 5.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 11

Chapter 11 (27).
All these things we saw and heard; we, the two brothers, who also have been sent by Michael the archangel, and have been ordered to proclaim the resurrection of the Lord, but first to go away to the Jordan and to be baptized. Thither also we have gone, and have been baptized with the rest of the dead who have risen.  Thereafter also we came to Jerusalem, and celebrated the passover of the resurrection. But now we are going away, being unable to stay here. And the love of God, even the Father, and the grace of our Lord Jesus Christ, and the communion of the Holy Spirit, be with you all.
Having written these things, and secured the rolls, they gave the half to the chief priests, and the half to Joseph and Nicodemus. And they immediately disappeared: to the glory of our Lord Jesus Christ. Amen.

## Footnotes

* ↑ 2 Cor. xiii. 15.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 2

Chapter 2 (18).
O Lord Jesus Christ, the resurrection and the life of the world, grant us grace that we may give an account of Thy resurrection, and Thy miracles which Thou didst in Hades. We then were in Hades, with all who had fallen asleep since the beginning of the world. And at the hour of midnight there rose a light as if of the sun, and shone into these dark regions; and we were all lighted up, and saw each other. And straightway our father Abraham was united with the patriarchs and the prophets, and at the same time they were filled with joy, and said to each other: This light is from a great source of light. The prophet Hesaias, who was there present, said: This light is from the Father, and from the Son, and from the Holy Spirit; about whom I prophesied when yet alive, saying, The land of Zabulon, and the land of Nephthalim, the people that sat in darkness, have seen a great light.
Then there came into the midst another, an ascetic from the desert; and the patriarchs said to him: Who art thou? And he said: I am John, the last of the prophets, who made the paths of the Son of God straight, and proclaimed to the people repentance for the remission of sins. And the Son of God came to me; and I, seeing Him a long way off, said to the people: Behold the Lamb of God, who taketh away the sin of the world. And with my hand I baptized Him in the river Jordan, and I saw like a dove also the Holy Spirit coming upon Him; and I heard also the voice of God, even the Father, thus saying: This is my beloved Son, in whom I am well pleased. And on this account He sent me also to you, to proclaim how the only begotten Son of God is coming here, that whosoever shall believe in Him shall be saved, and whosoever shall not believe in Him shall be condemned. On this account I say to you all, in order that when you see Him you all may adore Him, that now only is for you the time of repentance for having adored idols in the vain upper world, and for the sins you have committed, and that this is impossible at any other time.

## Footnotes

* ↑ Isa. ix. 1, 2.
* ↑ Matt. iii. 3.
* ↑ Mark i. 4.
* ↑ John i. 29.
* ↑ Or: and I saw, as it were, a dove and the Holy Spirit, etc.
* ↑ Or, of the God and Father.
* ↑ Luke iii. 22.
* ↑ [Mark xvi. 16.]; John iii. 18.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 3

Chapter 3 (19).
While John, therefore, was thus teaching those in Hades, the first created and forefather Adam heard, and said to his son Seth: My son, I wish thee to tell the forefathers of the race of men and the prophets where I sent thee, when it fell to my lot to die. And Seth said: Prophets and patriarchs, hear.  When my father Adam, the first created, was about to fall once upon a time into death, he sent me to make entreaty to God very close by the gate of paradise, that He would guide me by an angel to the tree of compassion and that I might take oil and anoint my father, and that he might rise up from his sickness: which thing, therefore, I also did. And after the prayer an angel of the Lord came, and said to me: What, Seth, dost thou ask? Dost thou ask oil which raiseth up the sick, or the tree from which this oil flows, on account of the sickness of thy father? This is not to be found now.  Go, therefore, and tell thy father, that after the accomplishing of five thousand five hundred years from the creation of the world, then shalt come into the earth the only begotten Son of God, being made man; and He shall anoint him with this oil, and shall raise him up; and shall wash clean, with water and with the Holy Spirit, both him and those out of him, and then shall he be healed of every disease; but now this is impossible.
When the patriarchs and the prophets heard these words, they rejoiced greatly.

## Footnotes

* ↑ 5300 b.c. was the date commonly assigned to the creation. See Clem., Strom., i.; Theoph. Ant., ad Autol., iii.; comp. Just., Apol., xxxix.
* ↑ For this legend, see the Revelation of Moses.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 5

Chapter 5 (21).
While Satan and Hades were thus speaking to each other, there was a great voice like thunder, saying: Lift up your gates, O ye rulers; and be ye lifted up, ye everlasting gates; and the King of glory shall come in. When Hades heard, he said to Satan: Go forth, if thou art able, and withstand him. Satan therefore went forth to the outside.  Then Hades says to his demons: Secure well and strongly the gates of brass and the bars of iron, and attend to my bolts, and stand in order, and see to everything; for if he come in here, woe will seize us.
The forefathers having heard this, began all to revile him, saying: O all-devouring and insatiable! open, that the King of glory may come in. David the prophet says: Dost thou not know, O blind, that I when living in the world prophesied this saying: Lift up your gates, O ye rulers? Hesaias said: I, foreseeing this by the Holy Spirit, wrote: The dead shall rise up, and those in their tombs shall be raised, and those in the earth shall rejoice. And where, O death, is thy sting? where, O Hades, is thy victory?
There came, then, again a voice saying: Lift up the gates. Hades, hearing the voice the second time, answered as if forsooth he did not know, and says: Who is this King of glory? The angels of the Lord say: The Lord strong and mighty, the Lord mighty in battle. And immediately with these words the brazen gates were shattered, and the iron bars broken, and all the dead who had been bound came out of the prisons, and we with them. And the King of glory came in in the form of a man, and all the dark places of Hades were lighted up.

## Footnotes

* ↑ Ps. xxiv. 7.
* ↑ Lit., erect.
* ↑ Isa. xxvi. 19, according to the LXX.
* ↑ Hos. xiii. 14.
* ↑ Ps. xxiv. 8.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 13

Chapter XIII.—The History of Susanna Teaches Circumspection with the Eyes and in Society.
Hast thou not read, and dost thou not know, concerning those elders who were in the days of Susanna, who, because they were constantly with women, and looking upon the beauty which was another’s, fell into the depths of wantonness, and were not able to keep themselves in a chaste mind, but were overcome by a depraved disposition, and came suddenly upon the blessed Susanna to corrupt her. But she did not consent to their foul passion, but cried unto God, and God saved her out of the hands of the bad old men. Does it not, therefore, behove us to tremble and be afraid, forasmuch as these old men, judges and elders of the people of God, fell from their dignity because of a woman? For they did not keep in mind that which is said: “Look thou not on the beauty which is another’s;” and, “The beauty of woman has destroyed many;” and “With a married woman do not sit;” and that, again, in which it says: “Is there any one that puts fire in his bosom, and does not burn his clothes;” or, “Does a man walk on fire, and his feet are not scorched? So whosoever goeth in to another man’s wife is not pure from evil, and whosoever comes near to her shall not escape.” And again it says: “Thou shalt not long after the beauty a woman, lest she take thee captive with her eyelids;” and, “Thou shalt not look upon a maiden, lest thou perish through desire of her;” and, “With a woman that sings beautifully thou shalt not constantly be;” and, “Let him that thinketh he standeth take heed lest he fall.”

## Footnotes

* ↑ Susanna having a husband, Joachim.
* ↑ Lit. “a mind of chasteness.”
* ↑ Lit. “rose.”
* ↑ Ecclus. ix. 8, 9.
* ↑ Ecclus. ix. 12.
* ↑ Prov. vi. 27.
* ↑ Prov. vi. 28, 29.
* ↑ Prov. vi. 25.
* ↑ Ecclus. ix. 5.
* ↑ Ecclus. ix. 4.
* ↑ 1 Cor. x. 12.