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

| This annotated version expands the abbreviations in the original entry ledig. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ ledig, adjective, from the equivalent Middle High German lëdic, lëdec (g), ‘unoccupied, free, untrammelled’; the modern Upper German dialects point to Middle High German lędic. Old High German *lëdag, lędig, as well as Gothic *liþags are wanting; the following, however, are recorded: Old Icelandic liþugr, ‘free, untrammelled,’ Middle English leþi, adjective ‘unoccupied, empty,’ Middle Dutch lëdech, Middle Low German leddich, ledich, ‘at leisure, unemployed.’ The primary word is Middle English lę̂the, ‘leisure, spare time’ (Anglo-Saxon leoþu?), to which is allied lêthen (leþin), ‘to set free’ (Anglo-Saxon ût-, a-leoþian?), as well as Middle Dutch onlêde, ‘want of leisure, grief.’ On account of the absence of the word in the Old Teutonic dialects it is difficult to determine the evolution in meaning. Must we connect it with Gothic unlêds, Anglo-Saxon unlœ̂de, ‘poor, unhappy,’ or with Latin lîber (for lîthero?), ‘free’?
# An Etymological Dictionary of the German Language/Annotated/lehren

| This annotated version expands the abbreviations in the original entry lehren. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ lehren, verb, ‘to teach,’ from Middle High German and Old High German lêren, ‘to instruct, teach, make one acquainted with,’ sometimes also ‘to ​learn’; corresponding to Dutch leeren, Anglo-Saxon lœ̂ran (whence Old Icelandic lœ̂ra is borrowed), Gothic laisjan, ‘to teach.’ A common Teutonic verb with the primitive meaning ‘to cause to know’; laisjan is the factitive of a preterite present lais, ‘I know,’ preserved in Gothic only. In German and English only a participle derivative was retained, which was probably represented in Gothic by *lisnan or *liznan; compare lernen. Allied also to Gothic leis, ‘knowing,’ leisei, ‘knowledge,’ in lubja-leis, -leisei, ‘skilled in poisons, witchcraft.’ We have data for assuming that Gothic lais, ‘I know,’ is based on a primary meaning ‘I have experienced,’ for the stem lis of lehren and lernen appears also in Gleise and leisten in the old sense of ‘to go,’ with which Latin lîra, ‘furrow,’ and its derivative delîrare (literally ‘to slip away from’) are connected, as well as Old Slovenian lěcha, ‘ridge (of a furrow),’ mentioned under Gleise; compare leisten. —
# An Etymological Dictionary of the German Language/Annotated/leben

| This annotated version expands the abbreviations in the original entry leben. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ leben, verb, ‘to live,’ from the equivalent Middle High German lëben, Old High German lëbên; corresponding to Gothic liban (preterite libaida), Anglo-Saxon libban, English to live, Dutch leven; Scandinavian lifą, ‘to live,’ and also ‘to be remaining.’ This proves the identity of the stem lib, ‘to live,’ with that of bleiben (Gothic bileiban); hence the connection with Greek λΓπαραεῖν, ‘to persist', to which λιπαρής, ‘persistent, industrious,’ is allied, probably also Lithuanian lìpti, ‘to adhere.’ Compare bleiben and Leib.
# An Etymological Dictionary of the German Language/Annotated/leck

| This annotated version expands the abbreviations in the original entry leck. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ leck, adjective, ‘leaky,’ Modern High German only, a Low German form for an earlier and strictly High German lech, for, according to the words quoted under lechzen, the Gothic root is lik (hlik?), and this adjective corresponds to the Old Icelandic adjective lekr, ‘leaky,’ whose k would be represented in High German by ch. The borrowing of the Modern High German word from Low German is explained by the fact that a great number of nautical expressions in Modern High German are of Low German origin; the High German form lech is also found in the dialects Middle High German lęcken, verb, ‘to moisten’ (lęcke, feminine, ‘moistening’), has ck for earlier kj, as is shown by Anglo-Saxon lęččean, ‘to moisten’ (from lakjan). Both verbs prove that ‘to be watery’ is the primary meaning of the Teutonic stem lek (by gradation lak). Modern High German lecken, ‘to leak,’ is no more connected with Middle High German lęcken, ‘to moisten,’ than it is with Modern High German lecken, ‘to lick’; it is a derivative of the adjective leck, and hence has the variant lechen.
# An Etymological Dictionary of the German Language/Annotated/lehnen

| This annotated version expands the abbreviations in the original entry lehnen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ lehnen (1.), verb, ‘to lean, recline’; it combines Middle High German lënen, linen, intransitive, ‘to rest (on),’ and (through the medium of Middle German) Middle High German leinen, transitive, ‘to lean,’ Old High German linên, earlier hlinên, intransitive, and leinen, hleinen, transitive; corresponds to Anglo-Saxon hlinian, hleonian, intransitive, and hlœ̂nan, transitive, ‘to lean.’ The real stem is hli, the n is a verbal suffix (in Lehne, however, corresponding to Greek κλί-νη, a nominal suffix). The graded form of hlī̆, hlai, has been preserved in Leiter; it also existed in an Old Teutonic *hlaiwaz, *hlaiwiz, neuter, ‘hill’ (Gothic hlaiw, Anglo-Saxon hlœ̂w, Old High German lêo for hlêo), as well as in Gothic hlains, masculine, ‘hill,’ Old Icelandic hlein, feminine, ‘projecting rock.’ The root hlī̆, unpermutated klī̆, appears in the non-Teutonic languages with numerous cognates; Greek κλἷ-νω, ‘to lean,’ κλἷ-μαξ feminine, ‘ladder, stairs’ (compare Leiter), κλῖ-νη, ‘couch,’ κλι-σία, ‘conch, easy-chair, tent’ (compare Gothic hlei-þra, feminine, ‘tent’), κλι-τύς, ‘hill,’ κλῖ-τος, κλίτος, neuter, ‘hill’ (compare Modern High German Leite, feminine, Old Icelandic hlíþ, feminine, Anglo-Saxon hlĭþ, neuter, ‘hill’); Latin clinare, ‘to incline,’ clivus, masculine, ‘hill,’ with which are allied Lithuanian szlýti, ‘to incline to one side,’ szlëti, ‘to lean against,’ szlaítas, ‘slope.’ Hence, according to these allied meanings, the idea is ‘to rise gradually, assume a wry form or a slanting position.’
lehnen (2.), verb, ‘to lend,’ from Middle High German lêhenen, Old High German lêhanôn, ‘to bestow as a fief, lend’; compare Lehen, and further also leihen; allied to Anglo-Saxon lœ̂nan (preterite lœ̂nde), English to lend.
# An Etymological Dictionary of the German Language/Annotated/leer

| This annotated version expands the abbreviations in the original entry leer. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ leer, adjective, from the equivalent Middle High German lœ̂re, Old High German and Old Saxon lâri, ‘empty, void’; compare Anglo-Saxon lœre, gelœ̂re, Middle English ilêre, English dialectic leer, ‘empty, with an empty stomach, hungry.’ It can hardly be determined whether the r represents by rhotacism an earlier s. Perhaps Gothic lasiws, ‘powerless, weak,’ Anglo-Saxon lęswe, ‘weak’ (Middle High German erlęswen, ‘to grow weak’), as well as Old Icelandic lasenn, ‘demolished,’ are the nearest cognates of leer.
​ leer, if derived from Teutonic lêya, may be connected with Old Irish lia, 'hunger.'
# An Etymological Dictionary of the German Language/Annotated/legen

| This annotated version expands the abbreviations in the original entry legen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ legen, verb, ‘to lay, put,’ from the equivalent Middle High German and Old High German lęgen, lęcken, weak verb; properly ‘to cause to lie,’ hence a factitive of liegen. It corresponds to Old Saxon lęggian, Dutch leggen, Anglo-Saxon lęčgan, English to lay, Old Icelandic legja, Gothic lagjan, weak verb, ‘to lay.’ Compare liegen.
# An Etymological Dictionary of the German Language/Annotated/lecken

| This annotated version expands the abbreviations in the original entry lecken. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ lecken (1.), verb, ‘to lick,’ from the equivalent Middle High German lëcken, Old High German lëcchôn (for Gothic *likkôn). It corresponds to Dutch likken, Anglo-Saxon liccian, English to lick. The verb likkôn, ‘to lick,’ common to English and German, is related to Gothic laigôn, apart from the gradation, as High German Ziege (Gothic *tigô) is to Zicklein (Gothic *tikkein), or as Hut (Gothic *hôda-) is to Anglo-Saxon hœtt (Gothic *hattu-). Gothic *likkôn, ‘to lick,’ is also authenticated by the equivalent Romance cognates borrowed from it, Italian leccare, French lécher. A Teutonic root slikk seems to be preserved in Modern High German schlecken, Old Icelandic sleikja, ‘to lick.’ Gothic *laigôn is based on an Aryan root lī̆gh, leigh, loigh; Greek λείχω, ‘to lick,’ λιχνεύω, ‘to lick, taste by stealth,’ λίχνος, ‘glutton, dainty’; Sanscrit rih, lih, ‘to lick’; Old Slovenian ližą (liżati), and Lithuanian lëżiù (lêżti), ‘to lick’; Latin lingo, ‘to lick,’ and allied to this perhaps Latin lingua (Lithuanian lëżùvis), ‘tongue’; Old Irish ligim, ‘to lick.’
lecken (2.), löcken, verb, ‘to kick, hop,’ from the equivalent Middle High German lęcken, weak verb, in Gothic perhaps *lakjan, which may be connected with Greek λάξ, adverb λάγιδην, ‘with the foot.’ Its kinship with Gothic laikan, ‘to spring, hop,’ is improbable.
# An Etymological Dictionary of the German Language/Annotated/leicht

| This annotated version expands the abbreviations in the original entry leicht. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ leicht, adjective, ‘light’ from the equivalent Middle High German lîht, lîhte, Old High German lîhti; corresponding to Dutch ligt, Anglo-Saxon lîht, leóht, English light, Old Icelandic léttr, Gothic leihts, ‘light.’ The further cognates of the word are uncertain, since there are too many adjectives in the allied languages closely resembling leicht both in sense and sound. Some etymologists derive Latin lĕvis, ‘light,’ from lêvis, lenhvis, in order to connect it with the common Teutonic adjective as well as with Greek ἐλαχύς, ‘petty, small,’ Lithuanian lengwùs, lèngwas, ‘light’; in that case lîht would represent linht, lenht. If leicht be connected with Modern High German gelingen, it might be compared with Greek ᾿ἐλαφρὸς, ‘light, nimble’ (see lungern). No explanation has been hitherto quite satisfactory, since in the non-Teutonic languages there is no adjective corresponding in form to German leicht. — In English lights (see Lunge) is also connected with the adjective light.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book X/Chapter 6

6. Different Accounts of the Call of Peter, and of the Imprisonment of the Baptist. The Meaning of “Capernaum.”
These examples may be serviceable to illustrate statements not only about the Saviour, but about the disciples too, for here also there is some discrepancy of statement. For there is a difference in thought perhaps between Simon who is found by his own brother Andrew, and who is addressed “Thou shalt be called Cephas,” and him who is seen by Jesus when walking by the sea of Galilee, along with his brother, and addressed conjointly with that brother, “Come after Me, and I will make you fishers of men.”  There was some fitness in the fact that the writer who goes more to the root of the matter and tells of the Word becoming flesh, and hence does not record the human generation of the Word who was in the beginning with God, should not tell us of Simon’s being found at the seashore and called away from there, but of his being found by his brother who had been staying with Jesus at the tenth hour, and of his receiving the name Cephas in connection with his being thus found out. If he was seen by Jesus when walking by the sea of Galilee, it would scarcely be on a later occasion that he was addressed, “Thou art Peter and upon this rock I will build My church.” With John again the Pharisees know Jesus to be baptizing with His disciples, adding this to His other great activities; but the Jesus of the three does not baptize at all. John the Baptist, too, with the Evangelist of the same name, goes on a long time without being cast into prison. With Matthew, on the contrary, he is put in prison almost at the time of the temptation of Jesus, and this is the occasion of Jesus retiring to Galilee, to avoid being put in prison. But in John there is nothing at all about John’s being put in prison. Who is so wise and so able as to learn all the things that are recorded about Jesus in the four Evangelists, and both to understand each incident by itself, and have a connected view of all His sojournings and words and acts at each place? As for the passage presently before us, it gives in the order of events that on the sixth day the Saviour, after the business of the marriage at Cana of Galilee, went down with His mother and His brothers and His disciples to Capernaum, which means “field of consolation.” For after the feasting and the wine it was fitting that the Saviour should come to the field of consolation with His mother and His disciples, to console those whom He was training for disciples and the soul which had conceived Him by the Holy Ghost, with the fruits which were to stand in that full field.

## Footnotes

* ↑ John i. 41.
* ↑ Matt. iv. 18. Cf. Mark i. 16.
* ↑ iv. 1, 2.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book X/Chapter 8

8. How Christ Abides with Believers to the End of the Age, and Whether He Abides with Them After that Consummation.
Some may very likely and not unreasonably ask, whether, when all the days of this age are over, there will no longer be any one to say, “Lo, I am with you,” with those, namely, who received Him till the fulfilment of the age, for the “until” seems to indicate a certain limit of time. To this we must say that the phrase, “I am with you,” is not the same as “I am in you.” We might say more properly that the Saviour was not in His disciples but with them, so long as they had not arrived in their minds at the consummation of the age. But when they see to be at hand, as far as their effort is concerned, the consummation of the world which is crucified to them, then Jesus will be no longer with them, but in them, and they will say, “It is no longer I that live but Christ that lives in me,” and “If ye seek a proof of Christ that speaketh in me.” In saying this we are keeping for our part also to the ordinary interpretation which makes the “always” the time down to the consummation of the age, and are not asking more than is attainable to human nature as it is here. That interpretation may be adhered to and justice yet be done to the “I.” He who is with His disciples who are sent out to teach all the nations, until the consummation, may be He who emptied Himself and took the form of a servant, and yet afterwards may be another in point of state; afterwards He may be such as He was before He emptied Himself, until all His enemies are made by His Father the footstool of His feet; and after this, when the Son has delivered up the kingdom to God and the Father, it may be the Father who says to them, “Behold, I am with you.” But whether it is “all the days” up to that time, or simply “all the days,” or not “all days” but “every day,” any one may consider that likes. Our plan does not allow us at present to digress so far.

## Footnotes

* ↑ Gal. ii. 20.
* ↑ 2 Cor. xiii. 3.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/From the Fifth Book/From the Preface

From the Fifth Book.
From the Preface.
You are not content to fulfil the office, when I am present with you, of a taskmaster to drive me to labour at theology; even when I am absent you demand that I should spend most of my time on you and on the task I have to do for you. I, for my part, am inclined to shrink from toil, and to avoid that danger which threatens from God those who give themselves to writing on divinity; thus I would take shelter in Scripture in refraining from making many books. For Solomon says in Ecclesiastes, “My son, beware of making many books; there is no end of it, and much study is a weariness of the flesh.” For we, except that text have some hidden meaning which we do not yet perceive, have directly transgressed the injunction, we have not guarded ourselves against making many books.
[Then, after saying that this discussion of but a few sentences of the Gospel have run to four volumes, he goes on:]

## Footnotes

* ↑ From the Philocalia.
* ↑ This is addressed to Ambrose, who was at the time absent from Alexandria.  Cf. book i. chap. 6, p. 299.
* ↑ xii. 12.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book X/Chapter 5

5.  Paul Also Makes Contradictory Statements About Himself, and Acts in Opposite Ways at Different Times.
On the same passage one may also make use of such an example as that of Paul, who at one place says that he is carnal, sold under sin, and thus was not able to judge anything, while in another place he is the spiritual man who is able to judge all things and himself to be judged by no man. Of the carnal one are the words, “Not what I would that do I practise, but what I hate that do I.” And he too who was caught up to the third heaven and heard unspeakable words is a different Paul from him who says, Of such an one I will glory, but of myself I will not glory. If he becomes to the Jews as a Jew that he may gain the Jews, and to those under the law as under the law that he may gain those under the law, and to them that are without law as without law, not being without law to God, but under law to Christ, that he may gain those without law, and if to the weak he becomes weak that he may gain the weak, it is clear that these statements must be examined each by itself, that he becomes a Jew, and that sometimes he is under the law and at another time without law, and that sometimes he is weak. Where, for example, he says something by way of permission and not by commandment, there we may recognize that he is weak; for who, he says, is weak, and I am not weak? When he shaves his head and makes an offering, or when he circumcises Timothy, he is a Jew; but when he says to the Athenians, “I found an altar with the inscription, To the unknown God. That, then, which ye worship not knowing it, that declare I unto you,” and, “As also some of your own poets have said, For we also are His offspring,” then he becomes to those without the law as without the law, adjuring the least religious of men to espouse religion, and turning to his own purpose the saying of the poet, “From Love do we begin; his race are we.” And instances might perhaps be found where, to men not Jews and yet under the law, he is under the law.

## Footnotes

* ↑ Rom. vii. 14.
* ↑ 2 Cor. xii. 3, 4, 5.
* ↑ 1 Cor. ix. 20–22.
* ↑ 1 Cor. vii. 6.
* ↑ 2 Cor. xi. 29.
* ↑ Acts xxi. 24, 26.
* ↑ Acts xvi. 3.
* ↑ Acts xvii. 23.
* ↑ Aratus phenom. 5.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book X/Chapter 7

7. Why His Brothers are Not Called to the Wedding; And Why He Abides at Capernaum Not Many Days.
But we must ask why His brothers are not called to the wedding: they were not there, for it is not said they were; but they go down to Capernaum with Him and His mother and His disciples. We must also examine why on this occasion they do not “go in to” Capernaum, nor “go up to,” but “go down to” it. Consider if we must not understand by His brothers here the powers which went down along with Him, not called to the wedding according to the explanations given above, since it is in lower and humbler places than those who are called disciples of Christ, and in another way, that these brothers receive assistance. For if His mother is called, then there are some bearing fruit, and even to these the Lord goes down with the servants and disciples of the Word, to help such persons, His mother also being with Him. Those indeed who are called Capernaum appear not to be able to allow Jesus and those who went down with Him to make a longer stay with them: hence they remain with them not many days. For the lower field of consolation does not admit the illumination of many doctrines, but is only capable of a few. To get a clear view of the difference between those who receive Jesus for longer and for shorter time, we may compare with this, “They abode there not many days,” the words recorded in Matthew as spoken by Christ when risen from the dead to His disciples who were being sent out to teach all nations, “Behold, I am with you always, even to the end of the world.” To those who are to know all that human nature can know while it still is here, is said with emphasis, “I am with you;” and as the rise of each new day upon the field of contemplation brings more days before the eyes of the blessed, therefore He says, “All the days till the end of the world.” As for those in Capernaum, on the contrary, to whom they go down as to the more needy, not only Jesus, but also His mother and His brothers and His disciples “abode there not many days.”

## Footnotes

* ↑ xxviii. 20.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Fragments of the Fourth Book

Fragments of the Fourth Book.
(Three Leaves from the Beginning.)
1. He who distinguishes in himself voice and meaning and things for which the meaning stands, will not be offended at rudeness of language if, on enquiry, he finds the things spoken of to be sound. The more may this be so when we remember how the holy men acknowledge their speech and their preaching to be not in persuasion of the wisdom of words, but in demonstration of the Spirit and of power.…
[Then, after speaking of the rudeness of style of the Gospel, he proceeds: ]
2. The Apostles are not unaware that in some things they give offence, and that in some respects their culture is defective, and they confess themselves accordingly to be rude in speech but not in knowledge; for we must consider that the other Apostles would have said this, too, as well as Paul. As for the text, “But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us,” we interpret it in this way. By “treasures” we understand here, as in other passages, the treasure of knowledge (gnosis) and of hidden wisdom. By “earthen vessels” we understand the humble diction of the Scriptures, which the Greek might so readily be led to despise, and in which the excellency of God’s power appears so clearly. The mystery of the truth and the power of the things said were not hindered by the humble diction from travelling to the ends of the earth, nor from subduing to the word of Christ, not only the foolish things of the world, but sometimes its wise things, too. For we see our calling, not that no wise man according to the flesh, but that not many wise according to the flesh. But Paul, in his preaching of the Gospel, is a debtor to deliver the word not to Barbarians only, but also to Greeks, and not only to the unwise, who would easily agree with him, but also to the wise. For he was made sufficient by God to be a minister of the New Covenant, wielding the demonstration of the spirit and of power, so that when the believers agreed with him their belief should not be in the wisdom of men, but in the power of God. For, perhaps, if the Scripture possessed, like the works the Greeks admire, elegance and command of diction, then it would be open to suppose that not the truth of them had laid hold of men, but that the apparent sequence and splendour of language had carried off the hearers, and had carried them off by guile.

## Footnotes

* ↑ From the Philocalia.
* ↑ 2 Cor. xi. 6.
* ↑ 2 Cor. iv. 7.
* ↑ 1 Cor. i. 26, 27.
* ↑ Rom. i. 14.
* ↑ 2 Cor. iii. 6.