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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/steif | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ steif, adj., ‘stiff, rigid, pedantic, formal,’ from MidHG. stîf, ‘stiff, fixed, upright, brave, stately’; probably a MidG. and LG. word. Comp. Du. stijf, AS. stîf (E. stiff), OIc. stîfr, ‘fixed, stiff.’ The Teut. root stîf, in these cognates, occurs in the non-Teut. languages as stîp; Lat. stîpes. ‘stake, stick,’ Lith. stiprùs, ‘strong, firm,’ stìpti, ‘to become stiff.’ Comp. also Stift.
# An Etymological Dictionary of the German Language/stark

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stark | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stark, adj., ‘strong,’ from MidHG. starc (and starch), OHG. starc (and starah), adj., ‘strong, vigorous, big’; corresponding to OSax. stark, Du. sterk, AS. stearc, E. stark, OIc. sterkr. To the same Teut. root stark belong by a different gradation Goth. gastaúrknan, ‘to become parched, wither away,’ OIc. storkna, ‘to curdle,’ OHG. storchanên, ‘to become fixed, hard’; hence perhaps ‘fixed’ is the primit. meaning of the root. Lith. strėgti, ‘to stiffen, become numb,’ and ModPers. suturg (base *stṛga), ‘strong,’ are primit. allied. Deriv. ModHG. Stärke, f., ‘starch’ (note the E. word).
# An Etymological Dictionary of the German Language/starr

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/starr | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ starr, adj., ‘fixed, staring,’ ModHG. only; probably a LG. word. Comp. the rare MidHG. starren, ‘to become fixed,’ allied to the Teut. root ster, star, with which the cognates of Star and Stärke are connected. With these comp. Sans. sthira, ‘firm, strong,’ Gr. στερεός, ‘hard.’ —
# An Etymological Dictionary of the German Language/stehen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stehen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stehen, vb., ‘to stand, remain,’ from the equiv. MidHG. and OHG. stên, str. vb.; besides the root stai, which may be deduced from this verb, MidHG. and OHG. stân indicates another root. The form of this root stai (stâ) was extended to stand (staþ), from which most of the dialects form the pres. stem; comp. Goth. standan, AS. standan, E. to stand (E. to stay is derived from Rom.; comp. OFr. estaier), OHG. stantan, MidHG. (rarely) standen. The pres. stem was, in the Teut. group, formed from the root stand while the substant. derivatives were chiefly based on the Aryan root stā̆ (comp. Stadt, Statt, stetig). This recurs (as in the case of kommen, gehen, sitzen) in all the Aryan languages in the same sense. Comp. Sans. sthâ, Gr. ἱ τάναι, Lat. stâre, OSlov. stati, ‘to stand.’
# An Etymological Dictionary of the German Language/stattlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stattlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stattlich, adj., ‘stately, magnificent, considerable,’ a ModHG. derivative of MidHG. stat, ‘good opportunity.’
# An Etymological Dictionary of the German Language/stecken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stecken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ModHG. stecken, wk. vb., ‘to stick, fix, put, place, conceal,’ from MidHG. and OHG. stecken, ‘to fasten by sticking, fix firmly,’ lit. ‘to make something stick’; a recent factitive of stechen (properly *stakjan for *staikjan, from the root stik). From the intransit. meaning of MidHG. stecken, ‘to remain fast,’ is derived the equiv. ModHG. stecken, str. vb., ‘to stick, remain fast, be fixed.’ The Rom. cognates, Ital. stecco, ‘thorn,’ stecca, ‘staff,’ Fr. etiquette, ‘ticket’ (on goods, &c.), are based on derivatives of the Teut. root stik, stëk.
# An Etymological Dictionary of the German Language/starren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/starren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ModHG. starren, vb., ‘to look fixedly, stare,’ from the equiv. MidHG. starn, OHG. starên, which is more closely connected with Star than with starr.
# An Etymological Dictionary of the German Language/stauen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stauen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stauen, vb., ‘to dam in, stow away, pack,’ from MidHG. and OHG. stouwen, ‘to put a stop to, arrest, restrain’ (properly identical with MidHG. and OHG. stouwen, ‘to abuse, rate, accuse’?). Allied to ModHG. staunen, ‘to be amazed’ (orig. a Swiss ​word, adopted as a literary term in the last century), which is wanting in MidHG. and OHG. For the early history of stauen and staunen the older periods give no further clue, yet comp. root stū̆, ‘to look fixedly,’ under Staude.
# An Etymological Dictionary of the German Language/stechen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stechen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stechen, vb., ‘to prick, stab, engrave,’ from the equiv. MidHG. stëchen, OHG. stëhhan, str. vb. From this strong verbal root stek, which is preserved in MidEur. Teut. (OSax. stëkan, Du. steken, OFris. steka); comp. sticken, Stecken, and Stichel. By passing from the i class into the e class this root (comp. bitten) originated in an older form stik, pre-Teut. stig, which has a variant tig, ‘to be sharp,’ in the non-Teut. languages. Comp. Sans. tij, ‘to be sharp, sharpen’ (tigmá, ‘pointed, sharp’), Gr. στίγμα, ‘prick, point,’ from στέζω, ‘to mark with a pointed instrument, prick,’ Lat. instîgare, ‘to goad on, incite.’ Whether these are connected further with a prehistoric root stik, stink (see Stange), is uncertain. —
# An Etymological Dictionary of the German Language/Hülse

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hülse | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hülse, f., ‘shell, husk,’ from the equiv. MidHG. hülse, hülsche, OHG. hulsa, for *hulisa (Goth. *hulisi or *huluzi), f., ‘shell’; from the root hél, hul (see hehlen, Hülle), like Goth. jukuzi, f., ‘yoke,’ or aqizi, f., ‘axe’ (see Axt), in AS. without the suffix s, hulu, ‘pod, husk.’
# An Etymological Dictionary of the German Language/Hülle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hülle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hülle, f., ‘envelop, covering, sheath,’ from MidHG. hülle, OHG. hulla (Goth. *hulja), f., ‘cloak, kerchief, covering’; allied to the root hel, ‘to cover for concealment,’ in hehlen. — ModHG. in Hülle und Fülle meant orig. ‘in food and clothing’; hence Hülle und Fülle was used to denote all the necessaries of life, finally the idea of superfluity was combined with the phrase.
# An Etymological Dictionary of the German Language/I

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* ich
* Igel
* ihr
* Iltis
* Imbiß
* Imme
* immer
* impfen
* in
* Infel
* Ingwer
* inne
* inner
* innig
* Innung
* Inschlitt
* Insel
* Insiegel
* inständig
* inwendig
* Inzicht
* irden
* irgend
* irre
* irren
* Irre
* Irrsal
* Isop
* Itzig
# An Etymological Dictionary of the German Language/Hürde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hürde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hürde, f., ‘hurdle,’ from MidHG. hurt, plur. hürte and hürde, f., ‘hurdle, wickerwork,’ OHG. hurt, plur. hurdi, f.; comp. Goth. haúrds, f., ‘door,’ OIc. hurð, f., ‘door’ (this sense is also found in MidHG.), likewise ‘wickerwork, hurdle, lid’; AS. *hyrd, MidE. hyrde, AS. hyrdel, E. hurdle. The meaning ‘door’ is only a development of the general sense ‘wickerwork’'; pre-Tent. krti-. Comp. Lat. crâtes, Gr. κυρτία, ‘wickerwork,’ κύρτη, κύρτος, ‘creel, cage,’ κάρταλος, ‘basket’; allied to the Sans. root kṛt, ‘to spin,’ cṛt, ‘to connect, combine.’
# An Etymological Dictionary of the German Language/Hütte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hütte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hütte, f., ‘cottage, hut, foundry, tent,’ from MidHG. hütte, OHG. hutta, f., ‘hut, tent’; a specifically HG. word which found its way into Du., E., and Rom.; comp. Du. hut, E. hut, Fr. hutte, ‘hut’ In Goth. perhaps *huþja, and related to AS. hŷdan, E. to hide (from *hûdjan), Teut. root hū̆d, from Aryan kū̆th, allied to Gr. κεὐθω?. Comp. Haus.
# An Etymological Dictionary of the German Language/Iltis

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Iltis | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Iltis, m., ‘polecat,’ from the equiv. MidHG. iltī̆s, ëltes, OHG. illitī̆so, m. (the long î is assumed by the ModHG. and Bav. form Elledeis); a specifically G. term based upon an old compound which has not as yet been explained.
# An Etymological Dictionary of the German Language/Imbiß

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Imbiß | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Imbiß, m., ‘lunch,’ from MidHG. and OHG. imbī̆ȥ, inbī̆ȥ, m. and n., ‘food, meal,’ allied to MidHG. enbîȥen, OHG. inbîȥan, ‘to partake of food or drink, eat,’ allied to beißen.
# An Etymological Dictionary of the German Language/Hüne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Hüne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Hüne (a LG. form, in earlier ModHG. Heune), m., from the equiv. MidHG. híune, m., ‘giant,’ in which sense it is found in the 13th cent. This word, phonetically identical with MidHG. Hiune, OHG. Hun, ‘Hun, Hungarian,’ existed in Germany in OTeut. names of persons even before the appearance of the Huns. Some etymologists assume, with little probability, that the primit. Teut. Hûno- was the name of the aborigines of Germany. Undoubtedly the North G. Hüne points rather to a Teut. tribe (Sigfrid in the Eddas is called enn hunske). Numerous compound names of places with Hun (Haun) are found in North Germany (Hauna, Hünfeld). Note the names of persons such as Humboldt (OHG. Hûnbolt).
# An Etymological Dictionary of the German Language/Igel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Igel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Igel, m., ‘hedgehog,’ from the equiv. MidHG. igel, OHG. igil, m.; corresponding to Du. egel, AS. igl (îl), in E., however, hedgehog, to which OIc. igull is equiv. Gr. ‘ἐχῖνος, OSlov. ježĭ, Lith. eżýs, ‘hedgehog,’ are undoubtedly cognate. A West-Aryan *eghî-nos, ‘hedgehog,’ must be assumed; comp. Goth. katils, from Lat. catînus, Goth. asilus, from Lat. asinus (so too Esel, Himmel, Kümmel, Kessel). Very different from this word is the second component of the compound Blutigel, prop. Blutegel; in MidHG. simply ëgel, ëgele, OHG. ëgala, f., ‘leech.’ That this OHG. ëgala is connected etymologically with OHG. igil, ‘hedgehog,’ is improbable on account of the meaning only.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic X

Topic X.
If any one affirms that Christ assumed the man only in part, and refuses to acknowledge that He was made in all things like us, apart from sin, let him be anathema.
Explication.
How could one say that Christ assumed the man only in part, when the Lord Himself says, “I lay down my life, that I might take it again, for the sheep;” and, “My flesh is meat indeed, and my blood is drink indeed;” and, “He that eateth my flesh, and drinketh my blood, hath eternal life?”

## Footnotes

* ↑ John x. 17.
* ↑ John vi. 55.
* ↑ John vi. 56.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic IV

Topic IV.
If any one affirms that Christ was born of the seed of man by the Virgin, in the same manner as all men are born, and refuses to acknowledge that He was made flesh by the Holy Spirit and the holy Virgin Mary, and became man of the seed of David, even as it is written, let him be anathema.
Explication.
How could one say that Christ was born of the seed of man by the Virgin, when the holy Gospel and the angel, in proclaiming the good tidings, testify of Mary the Virgin that she said, “How shall this be, seeing I know not a man?” Wherefore he says, “The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of the Highest.” And to Joseph he says, “Fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and they shall call His name Jesus: for He shall save His people from their sins.”

## Footnotes

* ↑ Luke i. 34.
* ↑ Luke i. 35.
* ↑ Matt. i. 20, 21.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic VII

Topic VII.
If any one affirms that Christ is saved, and refuses to acknowledge that He is the Saviour of the world, and the Light of the world, even as it is written, let him be anathema.
Explication.
How could one say that Christ is saved, when the Lord Himself says, “I am the life;” and, “I am come that they might have life;” and, “He that believeth on me shall not see death, but he shall behold the life eternal?”

## Footnotes

* ↑ Isa. ix.; Matt. iv.; John i.; iii.; viii.; ix.; xii.
* ↑ John xi. 25; xiv. 6.
* ↑ John x. 10.
* ↑ John viii. 51.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic VIII

Topic VIII.
If any one affirms that Christ is perfect man and also God the Word in the way of separation, and refuses to acknowledge the one Lord Jesus Christ, even as it is written, let him be anathema.
Explication.
How could one say that Christ is perfect man and also God the Word in the way of separation, when the Lord Himself says, “Why seek ye to kill me, a man that hath told you the truth, which I have heard of God?” For God the Word did not give a man for us, but He gave Himself for us, having been made man for our sake. Wherefore He says: “Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body.”

## Footnotes

* ↑ διαιρετῶς.
* ↑ John viii. 40.
* ↑ Or, and incorruptible.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic IX

Topic IX.
If any one says that Christ suffers change or alteration, and refuses to acknowledge that He is unchangeable in the Spirit, though corruptible in the flesh, let him be anathema.
Explication.
How could one say that Christ suffers change or alteration, when the Lord Himself says, “I am and change not;” again, “His soul shall not be left in Hades, neither shall His flesh see corruption?”

## Footnotes

* ↑ John ii. 20, 21.
* ↑ [Christ’s flesh being incorruptible, transubstantiation cannot be true: the holy food is digested in its material part.]
* ↑ Mal. iii. 6.
* ↑ Ps. xvi. 10; Acts ii. 31.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic V

Topic V.
If any one affirms that the Son of God who is before the ages is one, and He who has appeared in these last times is another, and refuses to acknowledge that He who is before the ages is the same with Him who appeared in these last times, even as it is written, let him be anathema.
Explication.
How could it be said that the Son of God who is before the ages, and He who has appeared in these last times, are different, when the Lord Himself says, “Before Abraham was, I am;” and, “I came forth from God, and I come, and again I go to my Father?”

## Footnotes

* ↑ John viii. 58.
* ↑ John xiii. and xvi.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic XI

Topic XI.
If any one affirms that the body of Christ is void of soul and understanding, and refuses to acknowledge that He is perfect man, one and the same in all things (with us), let him be anathema.
Explication.
How could one say that the body of the Lord (Christ) is void of soul and understanding? For perturbation, and grief, and distress, are not the properties either of a flesh void of soul, or of a soul void of understanding; nor are they the sign of the immutable Divinity, nor the index of a mere phantasm, nor do they mark the defect of human weakness; but the Word exhibited in Himself the exercise of the affections and susceptibilities proper to us, having endued Himself with our passibility, even as it is written, that “He hath borne our griefs, and carried our sorrows.” For perturbation, and grief, and distress, are disorders of soul; and toil, and sleep, and the body’s liability to wounding, are infirmities of the flesh.

## Footnotes

* ↑ ἄψυχον και ἀνόητον.
* ↑ Isa. liii. 4.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic VI

Topic VI.
If any one affirms that He who suffered is one, and that He who suffered not is another, and refuses to acknowledge that the Word, who is Himself the impassibie and unchangeable God, suffered in the flesh which He had assumed really, yet without mutation, even as it is written, let him be anathema.
Explication.
How could it be said that He who suffered is one, and He who suffered not another, when the Lord Himself says, “The Son of man must suffer many things, and be killed, and be raised again the third day from the dead;” and again, “When ye see the Son of man sitting on the right hand of the Father;” and again, “When the Son of man cometh in the glory of His Father?”

## Footnotes

* ↑ Matt. xvi. 21.
* ↑ Matt. xxvi. 64; Mark xiv. 62.
* ↑ Matt. xvi. 27.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 11

Chapter XI.—Discussion on Genesis.
And Peter said: “You did this according to your resolution. But in regard to Genesis, were you merely playing a part when you affirmed it, or were you in earnest in asserting that it existed?” Our father said: “I will not speak falsely to you. I was in earnest when I maintained that Genesis existed. For I am not uninitiated in the science; on the contrary, I associated with one who is the best of the astrologers, an Egyptian of the name of Annubion, who became my friend in the commencement of my travels, and disclosed to me the death of my wife and children.” And Peter said: “Are you not now convinced by facts, that the doctrine of Genesis has no firm foundation?” And my father answered: “I must lay before you all the ideas that occur to my mind, that listening to them I may understand your refutation of them. I know, indeed, that astrologers both make many mistakes, and frequently speak the truth. I suspect, therefore, that they speak the truth so far as they are accurately acquainted with the science, and that their mistakes are the result of ignorance; so that I conjecture that the science has a firm foundation, but that the astrologers themselves speak what is false solely on account of ignorance, because they cannot know all things with absolute accuracy.” And Peter answered:  “Consider whether their speaking of the truth is not accidental, and whether they do not make their declarations without knowing the matters accurately. For it must by all means happen that, when many prophecies are uttered, some of them should come true.” And the old man said:  “How, then, is it possible to be fully convinced of this, whether the science of Genesis has a sure foundation or not?”

## Footnotes

* ↑ [Comp. Homily IV. 6. Annubion and Appion are not introduced in the Recognitions until book x. 52.—R.]
* ↑ Here mss. and Epitomes differ in their readings. The text adopted seems a combination of two ideas: “that you may listen and refute them, and that I may thus learn the truth.”
* ↑ We have adopted the reading of Codex O, πάντως. The other ms. reads, “that all cannot know all things accurately.”
* ↑ The mss. read ἄπεχε, “hold back.” The reading of the text is in an Epitome.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 5

Chapter V.—Practical Refutation of Genesis.
“While we were thus talking, a great multitude gathered round us. And then I looked to the multitude, and said: ‘I and my tribe have had handed down to us from our ancestors the worship of God, and we have a commandment to give no heed to Genesis, I mean to the science of astrology; and therefore I gave no attention to it. For this reason I have no skill in astrology, but I shall state that in which I have skill. Since I am unable to refute Genesis by an appeal to the science which relates to Genesis, I wish to prove in another way that the affairs of this world are managed by a providence, and that each one will receive reward or punishment according to his actions. Whether he shall do so now or hereafter, is a matter of no consequence to me; all I affirm is, that each one without doubt will reap the fruit of his deeds. The proof that there is no Genesis is this. If any one of you present has been deprived of eyes, or has his hand maimed, or his foot lame, or some other part of the body wrong, and if it is utterly incurable, and entirely beyond the range of the medical profession,—a case, indeed, which not even the astrologers profess to cure, for no such cure has taken place within the lapse of a vast period,—yet I praying to God will cure it, although it could never have been set right by Genesis. Since this is so, do not they sin who blaspheme the God that fashioned all things?’ And the old man answered: ‘Is it then blasphemy to say that all things are subject to Genesis?’  And I replied: ‘Most certainly it is. For if all the sins of men, and all their acts of impiety and licentiousness, owe their origin to the stars, and if the stars have been appointed by God to do this work, so as to be the efficient causes of all evils, then the sins of all are traced up to Him who placed Genesis in the stars.’

## Footnotes

* ↑ [On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7–12.—R.]
* ↑ We have adopted the reading given in the two Epitomes.
* ↑ Lit., “when.”
* ↑ [This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.—R.]
* ↑ That is, the power of origination.