triplets
list | passage
stringlengths 0
32.9k
| label
stringlengths 4
48
⌀ | label_id
int64 0
1k
⌀ | synonyms
list | __index_level_1__
int64 312
64.1k
⌀ | __index_level_0__
int64 0
2.4k
⌀ |
|---|---|---|---|---|---|---|
[
"ק",
"based on",
"𐡒"
] | null | null | null | null | 4 |
|
[
"Toggle switch (widget)",
"said to be the same as",
"checkbox"
] | null | null | null | null | 0 |
|
[
"Workweek and weekend",
"said to be the same as",
"week"
] | null | null | null | null | 1 |
|
[
"Watt second",
"said to be the same as",
"joule"
] |
Watt-second
A watt-second (symbol W s or W⋅s) is a derived unit of energy equivalent to the joule. The watt-second is the energy equivalent to the power of one watt sustained for one second. While the watt-second is equivalent to the joule in both units and meaning, there are some contexts in which the term "watt-second" is used instead of "joule", such as in the rating of photographic electronic flash units.
| null | null | null | null | 0 |
[
"Euclidean distance",
"said to be the same as",
"as the crow flies"
] | null | null | null | null | 5 |
|
[
"Half-Blood Prince (character)",
"said to be the same as",
"Severus Snape"
] | null | null | null | null | 4 |
|
[
"Li's criterion",
"said to be the same as",
"Riemann hypothesis"
] | null | null | null | null | 1 |
|
[
"Logical equivalence",
"said to be the same as",
"logical biconditional"
] |
p
⟺
q
≡
(
p
∧
q
)
∨
(
¬
p
∧
¬
q
)
{\displaystyle p\iff q\equiv (p\wedge q)\vee (\neg p\wedge \neg q)}See also
Entailment
Equisatisfiability
If and only if
Logical biconditional
Logical equality
≡ the iff symbol (U+2261 IDENTICAL TO)
∷ the a is to b as c is to d symbol (U+2237 PROPORTION)
⇔ the double struck biconditional (U+21D4 LEFT RIGHT DOUBLE ARROW)
↔ the bidirectional arrow (U+2194 LEFT RIGHT ARROW)
| null | null | null | null | 1 |
[
"Moirai",
"said to be the same as",
"norns"
] | null | null | null | null | 4 |
|
[
"Moirai",
"said to be the same as",
"Parcae"
] |
In ancient Greek religion and mythology, the Moirai ()—often known in English as the Fates—were the personifications of destiny. They were three sisters: Clotho (the spinner), Lachesis (the allotter) and Atropos (the unturnable, a metaphor for death). Their Roman equivalent is the Parcae.
The role of the Moirai was to ensure that every being, mortal and divine, lived out their destiny as it was assigned to them by the laws of the universe. For mortals, this destiny spanned their entire lives and was represented as a thread spun from a spindle. Generally, they were considered to be above even the gods in their role as enforcers of fate, although in some representations, Zeus, the chief of the gods, is able to command them.The concept of a universal principle of natural order and balance has been compared to similar concepts in other cultures such as the Vedic Ṛta, the Avestan Asha (Arta) and the Egyptian Maat.Cross-cultural parallels
European goddesses
The three Moirai are known in English (wyrd) as the Fates. This derives from Roman mythology, in which they are the Parcae or Fata, plural of Latin: fatum, meaning prophetic declaration, oracle, or destiny; euphemistically, the "sparing ones". There are other equivalents that descend from the Proto-Indo-European culture.
In Norse mythology the Norns are a trio of female beings who rule the destiny of gods and men, twining the thread of life. They set up the laws and decided on the lives of the children of men. Their names were Urðr, related with Old English wyrd, modern weird ("fate, destiny, luck"), Verðandi, and Skuld, and it has often been inferred that they ruled over the past, present and future respectively, based on the sequence and partly the etymology of the names, of which the first two (literally 'Fate' and 'Becoming') are derived from the past and present stems of the verb verða, "to be", respectively, and the name of the third one means "debt" or "guilt", originally "that which must happen". In younger legendary sagas, the Norns appear to have been synonymous with witches (völvas), and they arrive at the birth of the hero to shape his destiny.Many other cultures included trios of goddesses associated with fate or destiny. The Celtic Matres and Matrones, female deities almost always depicted in groups of three, have been proposed as connected to the Norns. In Lithuanian and other Baltic mythologies, the goddess Laima is the personification of destiny, and her most important duty was to prophecy how the life of a newborn will take place. With her sisters Kārta and Dēkla, she is part of a trinity of fate deities similar to the Moirai. In Hurrian mythology the three goddesses of fate, the Hutena, was believed to dispense good and evil, life and death to humans.
| null | null | null | null | 6 |
[
"Moirai",
"topic's main category",
"Category:Moirai"
] | null | null | null | null | 12 |
|
[
"Moirai",
"said to be the same as",
"Narecnitsi"
] | null | null | null | null | 17 |
|
[
"Útgarðar",
"said to be the same as",
"Jotunheim"
] | null | null | null | null | 1 |
|
[
"Útgarðar",
"different from",
"Utgård"
] | null | null | null | null | 2 |
|
[
"Hausdorff maximal principle",
"said to be the same as",
"axiom of choice"
] | null | null | null | null | 0 |
|
[
"Zorn's lemma",
"said to be the same as",
"axiom of choice"
] |
Hausdorff maximal principle
Axiom of choice
Well-ordering theorem.A well-known joke alluding to this equivalency (which may defy human intuition) is attributed to Jerry Bona:
"The Axiom of Choice is obviously true, the well-ordering principle obviously false, and who can tell about Zorn's lemma?"Zorn's lemma is also equivalent to the strong completeness theorem of first-order logic.Moreover, Zorn's lemma (or one of its equivalent forms) implies some major results in other mathematical areas. For example,
| null | null | null | null | 3 |
[
"Kukulkan",
"said to be the same as",
"Quetzalcoatl"
] | null | null | null | null | 1 |
|
[
"Kukulkan",
"different from",
"Kukulkán"
] | null | null | null | null | 3 |
|
[
"Canzone",
"said to be the same as",
"canzona"
] | null | null | null | null | 2 |
|
[
"Canzone",
"different from",
"canzona"
] | null | null | null | null | 3 |
|
[
"Canzone",
"topic's main category",
"Category:Canzone"
] | null | null | null | null | 13 |
|
[
"Canzone",
"different from",
"Canzone for voice and piano"
] | null | null | null | null | 14 |
|
[
"Upiór",
"said to be the same as",
"ghoul"
] | null | null | null | null | 3 |
|
[
"Situs ambiguus",
"said to be the same as",
"visceral heterotaxy"
] | null | null | null | null | 0 |
|
[
"Opéra bouffon",
"said to be the same as",
"opera buffa"
] | null | null | null | null | 0 |
|
[
"Cocooning (behaviour)",
"said to be the same as",
"hikikomori"
] | null | null | null | null | 2 |
|
[
"Cocooning (behaviour)",
"different from",
"Cocooning"
] | null | null | null | null | 3 |
|
[
"Cocooning (behaviour)",
"topic's main category",
"Category:Hikikomori"
] | null | null | null | null | 4 |
|
[
"Shurta",
"said to be the same as",
"police"
] | null | null | null | null | 2 |
|
[
"Zabuthiri Township",
"said to be the same as",
"Naypyidaw"
] | null | null | null | null | 1 |
|
[
"Ezdiki",
"said to be the same as",
"Kurmanji"
] | null | null | null | null | 1 |
|
[
"Goy",
"depicts",
"gentile"
] | null | null | null | null | 4 |
|
[
"Goy",
"said to be the same as",
"gentile"
] |
Dos ken nor a goy - Something only a goy would do or is capable of doing.
A goy blabt a goy - "A goy stays a goy," or, less literally, according to Rosten, "What did you expect? Once an anti-Semite always an anti-Semite."
Goyisher kopf - "Gentile head," someone who doesn't think ahead, an idiot.
Goyishe naches - Pleasures or pursuits only a gentile would enjoy.
A goy! - Exclamation of exasperation used "when endurance is exhausted, kindliness depleted, the effort to understand useless".Several authors have opined on whether the word is derogatory. Dan Friedman, executive director of The Forward in "What 'Goy' Means, And Why I Keep Using It" writes that it can be used as an insult but that the word is not offensive. He compares it to the word "foreigners" which Americans can use dismissively but which isn't a derogatory word. Similarly, Jews for Racial and Economic Justice (JFREJ) has stated that "goy" is "Not an insult, just kinda sounds like it."Rebecca Einstein Schorr argues that the word has an established pejorative overtone. She refers to the observation "the goyishe groomsmen were all drunk and bawdy; of course, you’d never see that at a Jewish wedding" and "goyishe kop" where the word is used in a pejorative sense. She admits that the word can have non-pejorative uses, such as "goyishe restaurant" - one that doesn't serve kosher food - but contends that the word is "neutral, at best, and extremely offensive, at worst." Andrew Silow Carroll writes:
But the word "goy" has too much historical and linguistic baggage to be used as casually as "non-Jew" or "gentile." It starts with the obvious slurs – like "goyishe kopf," or gentile brains, which suggests (generously) a dullard, or "shikker iz a goy," a gentile is a drunkard. "Goyishe naches" describes the kinds of things that a Jew mockingly presumes only a gentile would enjoy, like hunting, sailing and eating white bread.
Nahma Nadich, deputy director of the Jewish Community Relations of Greater Boston writes: "I definitely see goy as a slur — seldom used as a compliment, and never used in the presence of a non-Jew" adding "That's a good litmus test: if you wouldn't use a word in the presence of someone you’re describing, good chance it’s offensive."
| null | null | null | null | 5 |
[
"Fixed asset",
"said to be the same as",
"fixed assets"
] |
(a) are held for use in the production or supply of goods or services, for rental to others, or for administrative purposes and
| null | null | null | null | 1 |
[
"Fixed asset",
"topic's main category",
"Category:Fixed asset"
] |
Freehold Assets: assets which are purchased with legal right of ownership and used, and
Leasehold Assets: assets used by owner without legal right for a particular period of time.A fixed asset can also be defined as an asset not directly sold to a firm's consumers or end-users.
| null | null | null | null | 3 |
[
"Nine Mothers of Heimdallr",
"said to be the same as",
"Nine Daughters of Ægir"
] |
In Norse mythology, the Nine Mothers of Heimdallr are nine sisters who gave birth to the god Heimdallr. The Nine Mothers of Heimdallr are attested in the Prose Edda, written in the 13th century by Snorri Sturluson; in the poetry of skalds; and possibly also in a poem in the Poetic Edda, a book of poetry compiled in the 13th century from earlier traditional material. Scholars have debated what being "born of nine mothers" implies and have sought to connect the notion to other European folk motifs. Scholars have theorized that Heimdallr's Nine Mothers may be identical to the Nine Daughters of Ægir and Rán, who personify waves. In turn, Heimdallr would be born of the sea.
| null | null | null | null | 5 |
[
"Cream of Wheat",
"said to be the same as",
"semolina pudding"
] | null | null | null | null | 1 |
|
[
"Cream of Wheat",
"different from",
"semolina"
] | null | null | null | null | 3 |
|
[
"Heracles",
"said to be the same as",
"Hercules"
] | null | null | null | null | 6 |
|
[
"Heracles",
"owner of",
"Shirt of Nessus"
] |
Death
This is described in Sophocles's Trachiniae and in Ovid's Metamorphoses Book IX. Having wrestled and defeated Achelous, god of the Acheloos river, Heracles takes Deianira as his wife. Travelling to Tiryns, a centaur, Nessus, offers to help Deianira across a fast flowing river while Heracles swims it. However, Nessus is true to the archetype of the mischievous centaur and tries to steal Deianira away while Heracles is still in the water. Angry, Heracles shoots him with his arrows dipped in the poisonous blood of the Lernaean Hydra. Thinking of revenge, Nessus gives Deianira his blood-soaked tunic before he dies, telling her it will "excite the love of her husband".Several years later, rumor tells Deianira that she has a rival for the love of Heracles. Deianira, remembering Nessus' words, gives Heracles the bloodstained shirt. Lichas, the herald, delivers the shirt to Heracles. However, it is still covered in the Hydra's blood from Heracles' arrows, and this poisons him, tearing his skin and exposing his bones. Before he dies, Heracles throws Lichas into the sea, thinking he was the one who poisoned him (according to several versions, Lichas turns to stone, becoming a rock standing in the sea, named for him). Heracles then uproots several trees and builds a funeral pyre on Mount Oeta, which Poeas, father of Philoctetes, lights. As his body burns, only his immortal side is left. Through Zeus' apotheosis, Heracles rises to Olympus as he dies.
No one but Heracles' friend Philoctetes (Poeas in some versions) would light his funeral pyre (in an alternative version, it is Iolaus who lights the pyre). For this action, Philoctetes or Poeas received Heracles' bow and arrows, which were later needed by the Greeks to defeat Troy in the Trojan War.
Philoctetes confronted Paris and shot a poisoned arrow at him. The Hydra poison subsequently led to the death of Paris. The Trojan War, however, continued until the Trojan Horse was used to defeat Troy.
According to Herodotus, Heracles lived 900 years before Herodotus' own time (c. 1300 BCE).
| null | null | null | null | 55 |
[
"Heracles",
"different from",
"Idaean Heracles"
] | null | null | null | null | 73 |
|
[
"Heracles",
"said to be the same as",
"Hercle"
] | null | null | null | null | 103 |
|
[
"Heracles",
"topic's main category",
"Category:Heracles"
] | null | null | null | null | 109 |
|
[
"Heracles",
"said to be the same as",
"Alcaeus"
] | null | null | null | null | 130 |
|
[
"Urash (goddess)",
"said to be the same as",
"Ki"
] | null | null | null | null | 2 |
|
[
"Urash (goddess)",
"different from",
"Uraš"
] | null | null | null | null | 6 |
|
[
"Urash (goddess)",
"said to be the same as",
"Antu"
] | null | null | null | null | 10 |
|
[
"Ecogenetics",
"said to be the same as",
"ecological genetics"
] | null | null | null | null | 0 |
|
[
"Tree of life",
"different from",
"phylogenetic tree"
] | null | null | null | null | 0 |
|
[
"Tree of life",
"said to be the same as",
"World tree"
] |
Germanic paganism and Norse mythology
In Germanic paganism, trees played (and, in the form of reconstructive Heathenry and Germanic Neopaganism, continue to play) a prominent role, appearing in various aspects of surviving texts and possibly in the name of gods.
The tree of life appears in Norse religion as Yggdrasil, the world tree, a massive tree (sometimes considered a yew or ash tree) with extensive lore surrounding it. Perhaps related to Yggdrasil, accounts have survived of Germanic Tribes honouring sacred trees within their societies. Examples include Thor's Oak, sacred groves, the Sacred tree at Uppsala, and the wooden Irminsul pillar. In Norse Mythology, the apples from Iðunn's ash box provide immortality for the gods.
| null | null | null | null | 1 |
[
"Ninegal",
"said to be the same as",
"Inanna"
] | null | null | null | null | 0 |
|
[
"Mesopotamian myths",
"said to be the same as",
"Sumerian religion"
] | null | null | null | null | 2 |
|
[
"Mesopotamian myths",
"topic's main category",
"Category:Mesopotamian mythology"
] | null | null | null | null | 3 |
|
[
"United States Army Rangers",
"said to be the same as",
"4th Alpini Paratroopers Regiment"
] | null | null | null | null | 14 |
|
[
"United States Army Rangers",
"said to be the same as",
"75th Ranger Regiment"
] | null | null | null | null | 18 |
|
[
"United States Army Rangers",
"topic's main category",
"Category:United States Army Rangers"
] | null | null | null | null | 26 |
|
[
"Transcendental idealism",
"said to be the same as",
"transcendentalism"
] | null | null | null | null | 1 |
|
[
"Phylum",
"said to be the same as",
"division"
] | null | null | null | null | 1 |
|
[
"Phylum",
"different from",
"division"
] | null | null | null | null | 2 |
|
[
"Phylum",
"topic's main category",
"Category:Phyla"
] | null | null | null | null | 10 |
|
[
"Gradual",
"said to be the same as",
"Zwischengesang"
] | null | null | null | null | 0 |
|
[
"Gradual",
"topic's main category",
"Category:Graduals"
] | null | null | null | null | 5 |
|
[
"Date of Easter",
"topic's main category",
"Category:Computus (Easter)"
] | null | null | null | null | 0 |
|
[
"Date of Easter",
"main subject",
"date of Easter"
] |
GN = 1 + (Y mod 19)That is, the year number Y in the Christian era is divided by 19, and the remainder plus 1 is the golden number. (Some sources specify that you add 1 before taking the remainder; in that case, you need to treat a result of 0 as golden number 19. In the formula above we take the remainder first and then add 1, so no such adjustment is necessary.) Cycles of 19 years are not all the same length, because they may have either four or five leap years. But a period of four cycles, 76 years, has a length of 76 × 365 + 19 = 27,759 days (if it does not cross a century division). There are 235 × 4 = 940 lunar months in this period, so the average length is 27759 / 940 or about 29.530851 days. There are 76 × 6 = 456 usual nominal 30-day lunar months and the same number of usual nominal 29-day months, but with 19 of these lengthened by a day on leap days, plus 24 intercalated months of 30 days and four intercalated months of 29 days. Since this is longer than the true length of a synodic month, about 29.53059 days, the calculated Paschal full moon gets later and later compared to the astronomical full moon, unless a correction is made as in the Gregorian system (see below).
The paschal or Easter-month is the first one in the year to have its fourteenth day (its formal full moon) on or after 21 March. Easter is the Sunday after its 14th day (or, saying the same thing, the Sunday within its third week). The paschal lunar month always begins on a date in the 29-day period from 8 March to 5 April inclusive. Its fourteenth day, therefore, always falls on a date between 21 March and 18 April inclusive, and the following Sunday then necessarily falls on a date in the range 22 March to 25 April inclusive.
This is true of both the Western system (in the Gregorian calendar) and of the Eastern system (in the Julian calendar). In the solar calendar Easter is called a moveable feast since its date varies within a 35-day range. But in the lunar calendar, Easter is always the third Sunday in the paschal lunar month, and is no more "moveable" than any holiday that is fixed to a particular day of the week and week within a month, such as Thanksgiving.If one does ask the question of what the distribution would be in the long term, that is, over the whole 5.7-million-year period after which the dates repeat, this distribution can be found fairly simply, and is quite different from the distribution in the period 1900 to 2199, or even the distribution over the period since the reform until now. The date of Easter in a given year depends only on the epact for the year, its golden number, and its dominical letter, which tells us which days are Sundays (more precisely, the dominical letter for the part of the year after February, which is different in leap years form the letter for January and February). (The golden number only matters when the epact is 25, as explained earlier.) If we go forward 3,230,000 years from a particular year, we find a year at the same point in the 400-year Gregorian cycle and with the same golden number, but with the epact augmented by 1. Therefore, in the long term, all thirty epacts are equally likely. On the other hand, the dominical leters do not all have the same frequency – years with the letters A and C (at the end of the year) occur 14% of the time each, E and F occur 14.25% of the time, and B, D, and G occur 14.5% of the time. Taking into consideration the complication having to do with epact 25, this gives the distribution shown in the second graph. April 19 is the most common because when the epact is 25 the ecclesiastical full moon falls on April 17 or 18 (depending on the golden number), and it also falls on these dates when the epact is 26 or 24, respectively. There are seven days on which the full moon can fall, including April 17 and April 18, in order for Easter to be on April 19. As a consequence, 19 April is the date on which Easter falls most frequently in the Gregorian calendar, in about 3.87% of the years. 22 March is the least frequent, with 0.48%.The relation between lunar and solar calendar dates is made independent of the leap day scheme for the solar year. Basically the Gregorian calendar still uses the Julian calendar with a leap day every four years, so a Metonic cycle of 19 years has 6,940 or 6,939 days with five or four leap days. Now the lunar cycle counts only 19 × 354 + 19 × 11 = 6,935 days. By not labeling and counting the leap day with an epact number, but having the next new moon fall on the same calendar date as without the leap day, the current lunation gets extended by a day, and the 235 lunations cover as many days as the 19 years (so long as the 19 years do not include a "solar correction" as in 1900). So the burden of synchronizing the calendar with the moon (intermediate-term accuracy) is shifted to the solar calendar, which may use any suitable intercalation scheme, all under the assumption that 19 solar years = 235 lunations (creating a long-term inaccuracy if not corrected by a "lunar correction"). A consequence is that the reckoned age of the moon may be off by a day, and also that the lunations that contain the leap day may be 31 days long, which would never happen if the real moon were followed (short-term inaccuracies). This is the price of a regular fit to the solar calendar.
From the perspective of those who might wish to use the Gregorian Easter cycle as a calendar for the entire year, there are some flaws in the Gregorian lunar calendar (although they have no effect on the paschal month and the date of Easter):
| null | null | null | null | 2 |
[
"Date of Easter",
"said to be the same as",
"Computus"
] | null | null | null | null | 4 |
|
[
"Ell",
"said to be the same as",
"brasse"
] | null | null | null | null | 6 |
|
[
"Ell",
"said to be the same as",
"alen"
] | null | null | null | null | 8 |
|
[
"Ell",
"different from",
"Auna"
] | null | null | null | null | 12 |
|
[
"Ell",
"said to be the same as",
"cubit"
] | null | null | null | null | 13 |
|
[
"Ell",
"topic's main category",
"Category:Ell"
] | null | null | null | null | 14 |
|
[
"Lect",
"said to be the same as",
"idiom"
] | null | null | null | null | 1 |
|
[
"Lect",
"said to be the same as",
"language variety"
] |
In sociolinguistics, a variety, also called an isolect or lect, is a specific form of a language or language cluster. This may include languages, dialects, registers, styles, or other forms of language, as well as a standard variety. The use of the word "variety" to refer to the different forms avoids the use of the term language, which many people associate only with the standard language, and the term dialect, which is often associated with non-standard varieties thought of as less prestigious or "correct" than the standard. Linguists speak of both standard and non-standard (vernacular) varieties. "Lect" avoids the problem in ambiguous cases of deciding whether two varieties are distinct languages or dialects of a single language.
Variation at the level of the lexicon, such as slang and argot, is often considered in relation to particular styles or levels of formality (also called registers), but such uses are sometimes discussed as varieties as well.
| null | null | null | null | 2 |
[
"Kadıköy",
"said to be the same as",
"Chalcedon"
] | null | null | null | null | 7 |
|
[
"Kadıköy",
"topic's main category",
"Category:Kadıköy"
] | null | null | null | null | 9 |
|
[
"Variety (linguistics)",
"said to be the same as",
"idiom"
] | null | null | null | null | 0 |
|
[
"Variety (linguistics)",
"different from",
"linguistic variation"
] |
In sociolinguistics, a variety, also called an isolect or lect, is a specific form of a language or language cluster. This may include languages, dialects, registers, styles, or other forms of language, as well as a standard variety. The use of the word "variety" to refer to the different forms avoids the use of the term language, which many people associate only with the standard language, and the term dialect, which is often associated with non-standard varieties thought of as less prestigious or "correct" than the standard. Linguists speak of both standard and non-standard (vernacular) varieties. "Lect" avoids the problem in ambiguous cases of deciding whether two varieties are distinct languages or dialects of a single language.
Variation at the level of the lexicon, such as slang and argot, is often considered in relation to particular styles or levels of formality (also called registers), but such uses are sometimes discussed as varieties as well.
| null | null | null | null | 2 |
[
"Variety (linguistics)",
"different from",
"word form"
] | null | null | null | null | 3 |
|
[
"Variety (linguistics)",
"different from",
"pluricentric language variant"
] | null | null | null | null | 4 |
|
[
"Variety (linguistics)",
"said to be the same as",
"lect"
] | null | null | null | null | 5 |
|
[
"Variety (linguistics)",
"different from",
"linguistic variability"
] | null | null | null | null | 7 |
|
[
"Variety (linguistics)",
"topic's main category",
"Category:Language varieties and styles"
] | null | null | null | null | 9 |
|
[
"Variety (linguistics)",
"different from",
"linguistic variable"
] | null | null | null | null | 10 |
|
[
"Pashmina (material)",
"said to be the same as",
"Cashmere"
] | null | null | null | null | 2 |
|
[
"Pashmina (material)",
"has use",
"pashmina"
] | null | null | null | null | 4 |
|
[
"Roman mythology",
"said to be the same as",
"ancient Roman religion"
] | null | null | null | null | 3 |
|
[
"Roman mythology",
"topic's main category",
"Category:Roman mythology"
] | null | null | null | null | 6 |
|
[
"Québécois (word)",
"different from",
"French-speaking Quebecer"
] | null | null | null | null | 0 |
|
[
"Québécois (word)",
"different from",
"Québécois"
] | null | null | null | null | 1 |
|
[
"Québécois (word)",
"said to be the same as",
"Quebeckers"
] | null | null | null | null | 3 |
|
[
"Québécois (word)",
"different from",
"Quebec French"
] | null | null | null | null | 4 |
|
[
"Transnistria conflict",
"said to be the same as",
"Transnistria War"
] | null | null | null | null | 2 |
|
[
"Chiwen",
"said to be the same as",
"Shachihoko"
] | null | null | null | null | 2 |
|
[
"White Power",
"said to be the same as",
"white nationalism"
] | null | null | null | null | 0 |
|
[
"Biogenesis",
"said to be the same as",
"abiogenesis"
] | null | null | null | null | 1 |
|
[
"Mattock",
"said to be the same as",
"pickaxe"
] | null | null | null | null | 0 |
|
[
"GBU-15",
"said to be the same as",
"AGM-112"
] | null | null | null | null | 4 |
|
[
"Bannik",
"said to be the same as",
"Akaname"
] | null | null | null | null | 2 |
|
[
"Flavia Domitilla (Catholic saint)",
"said to be the same as",
"Flavia Domitilla"
] | null | null | null | null | 2 |
|
[
"כ",
"based on",
"𐡊"
] |
Kaph (also spelled kaf) is the eleventh letter of the Semitic abjads, including Phoenician kāp 𐤊, Hebrew kāp̄ כ, Aramaic kāp 𐡊 , Syriac kāp̄ ܟ, and Arabic kāf ك (in abjadi order).
The Phoenician letter gave rise to the Greek kappa (Κ), Latin K, and Cyrillic К.
| null | null | null | null | 2 |
[
"כ",
"different from",
"kaph"
] |
Kaf without the dagesh (khaf)
When this letter appears as כ without the dagesh ("dot") in its center it represents [χ], like the ch in German "Bach".
In modern Israeli Hebrew the letter heth is also often pronounced as a [χ]. However, Mizrahi Jews and Israeli Arabs have differentiated between these letters as in other Semitic languages.
| null | null | null | null | 5 |
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