On this headword, a comic formation literally meaning non-superior, see generally LSJ s.v. (web address 1 below); and cf. alpha 31, alpha 33.
[1] These glosses are paralleled in a variety of other lexica (and in the scholia to Aristophanes, Clouds 1201 and Ecclesiazusae 768).
[2] Quotation (an illustration of the first of the glossing words, not the headword) unidentifiable; also in Photius and Aelius Dionysius.
[3] Menander fr. 393 Kock.
[4] Anaxandrides [see generally alpha 1982] fr. 12 Kock (and K.-A.). But note that Adler prints the manuscript reading "Alexandrides", on the strength of the (apparent) mention of such a playwright in alpha 3824. On the emendation to Anaxandrides, see Toup vol. 1 p. 9; Adler attributes the emendation to 'Iunius' (probably Adriaan de Jonghe, 1511-1575, author of a Greek/Latin Lexicon).
[5] Not M. the comic poet, quoted above, but the C6 CE historian Menander Protector [mu 591]: his fr. 28 Blockley.

[1] So too, according to Adler, in the Ambrosian Lexicon.
[2] See generally 2 Samuel 15-18 LXX.

2 Chronicles 13; cf. 1 Kings 1-8.
See also alpha 39, *)abia/, a different transliteration of the name, but clearly the same figure.

Source for the main paragraph (after the initial gloss): George the Monk, Chronicon 148.2-149.20.
[1] Hebrew: אבימלך "my father is king." Used derogatorily and incessantly (31 times) throughout the Abimelech episode in Judges 9 (Boling, NSRV at Judges 9:1).
[2] Literally, "by his wives." The use of e)leuqe/rwn here indicates "married women/wives" (see L-S-J). The Massoretic Text (MT) (Judges 8:30; Kohlenberger, Vol. 2, 101) shows נשים našīm, which here means "wives" (Brown, Driver, Briggs {BDB}, 61). The term is to be distinguished from that for Abimelech's mother — פלגש pilegeš "concubine" in the sense of a legitimate wife of secondary rank (Kohlenberger for the suffixed MT form; Boling, NRSV at Judges 8:31).
[3] Literally, "upon a single stone." MT: על אבן אחת ʿal ʾeḇen ʾeḥat (Judges 9:5). See Boling, Judges (Anchor), 171.5. A direct transference from the Hebrew to the LXX.
[4] (Cf. iota 478.) The Greek newte/rou, comparative understood for the superlative (Smyth §1082.a) from Hebrew הקטן haqqaton, the "young(est) one" (Judges 9:5).
[5] The Suda's poreu/omena e)poreu/qhsan parallels the MT at Judges 9:5 (but not the LXX, which singularizes the finite verb) in its fuller anthropomorphism via the plural finite verb. The participle plus finite verb mimics, but does not parallel, MT usage, which gives infinitive absolute plus finite verb (הלוך הלכו haloḵ halēḵū) (Kautzsch, 342 {113o(1)}; Boling, Judges (Anchor), 173.8). For this genre of fable, see also 2 Kings 14:9-10 and its shadow at 2 Chronicles 25:18-19. the motif bears only general resemblance to Aesop's frog fable. For related motifs, see the source summary in Brown (The New Jerome), 140; Boling, Judges (Anchor), 173.
[6] The Suda singularizes (o( qeo/s), whereas the MT contains אלהים elohīm to be interpreted as "gods" — not "God." That the translation warrants a plural is supported by the antiquity of the original motif (Boling, Judges (Anchor), 173-74.15; 175.20). The plural is the norm in modern Bible translation.
[7] The standard translation of the MT אשר-בי יכבדו אלהים ואנשים ʾašer-bī yeḵaḇdū ʾelohīm waʾanašīm (Judges 9:9) and the Suda's h(\n...a)/nqrwpoi is "by which/whereby gods and men are honored." The Hebrew syntax merits reevaluation. The Jotham parable is a poetic fable cast in prose (Boling, Judges (Anchor) 166, 172-73.8-15, 173.15; for an uncritical opposing view, see Brown (The New Jerome), 140). However, Boling (173.9) and others read the Pi'el active yeḵaḇdū ("ykbdw" in Boling) as a Niph'al passive (are honored). Boling also cites the "kbd" root as Niph'al reflexive in Exodus 14:4, perhaps intending an alternative (but unlikely) reading for Judges 9:9 as "gods and men honor themselves." This approach overlooks the fable's poetic form — a medium that allows the Pi'el to operate intransitively (Kautzsch, 142 {52k}). Relatedly, Kautzsch (Gesenius, in accord with T.K Cheyne) assigns Niph'al senses to Pi'el forms in the poetry of Isaiah 48:8 and 60:11, which just as easily may be read intransitively as "your ear has not opened (responded) [to new things]" and "your gates shall always stand open." In Judges 9:9, the intransitive result is "(by) which, through me, gods and men receive honor." The preposition "bi" (Greek: e)n e)moi\), which in Boling's syntax is left "unexplained", provides an instrumental dative (BDB, 89, III.2): "through me." Boling asserts "bi" to be "a third-person suffix" without further discussion; BDB (citing George F. Moore) suggests the third-person "bo" (by/through it) for the "bi" form. Boling does cite the LXX Vaticanus reading "by it"; however, Vaticanus works a simplified solution: e)n h(=i doca/sousi to\n qeo\n a)/ndres, "by which men shall honor God" (Brenton, 329). In a near parallel to the MT, the Suda records e)do/casen for a Hebraicized-intransitive e)do/casan (yeḵaḇdū): literally, "regarding which (oil), through my agency, God and men receive honor."
[8] The verb u(po/sthte also carries the meaning "submit"; the Hebrew at Judges 9:15 (imperative hasū) carries only the sense "take refuge" (BDB, 340).
[9] The duplicated a)na\ me/son is a Hebraism paralleling Judges 9:22 (בין אבימלך ובין בעלי שכם bēn ʾAḇimeleḵ uḇēn baʿalē šeḵem). See also the MT and LXX at Genesis 1:4. For model Greek syntax, see LXX Genesis 32:16 (Brenton, 43)— with the MT (Genesis 32:17) showing the duplicate pattern (Kohlenberger, Vol 1, 88).
[10] For a)qete/w (deal treacherously), see Lust, Pt. I, 9.
[11] Literally, "to lay upon Abimelech's head his injustice and the blood of Gideon's seventy sons."
[12] For Abimelech's ill-fated siege of the Thebez tower, see Judges 9:50-57.
[13] The term paida/rion reprises the MT נערו naʿarō (his servant or retainer) at Judges 9:54. Translations render the word as "armor bearer." Boling in his Judges (146.10; 182.54) prefers "squire."
[14] Literally, "turned about onto their head."

[1] Here the headword adjective is glossed as if it were a neuter plural, but see next note.
[2] cf. the scholia to Homer, Iliad 4.117-118, where this accusative singular phrase occurs, albeit with other words intervening (web address 1 below).

That of a "double-pay" soldier in Arrian, Anabasis 6.9-10.

Attested only here and, according to Adler, in the Ambrosian Lexicon in this form ending eta-xi; nevertheless this is surely Abriorix (a.k.a. Ambiorix), leader of the Gallic Eburones against Julius Caesar in 54-53 BCE.

This entry -- which has been tentatively identified as a fragment (no.53 FHG; Blockley, Eunapius fr. 58.[1]) of the sophist and historian Eunapius of Sardis -- concerns the Frankish general Flavius Arbogastes (died 394). (The present headword 'Abrogastes' is a rare variant of, or error for, the name.)
[1] Causal kata/ (LSJ s.v. IV).
[2] His predecessor (and, allegedly, father) Flavius Bauto.
[3] "Part proof" gou=n (Denniston, p. 451).
[4] theta 144.
[5] omicron 762.

[1] The primary headword -- a single word in the Greek (but described in LSJ s.v. as 'a faulty compound') -- and its glossing phrase are transmitted in the dative case here, but at Photius, Lexicon alpha52 Theodoridis, the editor prints them as nominatives.
[2] Same or similar material in other lexica.
[3] Menander Protector fr. 15.1 Blockley.
[4] Same material in other lexica; references at Photius alpha58 Theodoridis.

From Harpokration (and Photius) s.v. The name has a smooth breathing (Abrokomas) there, as in Xenophon before them (below); in the Suda it is rough (Habrokomas).
[1] Provincial governor; see sigma 153 (and generally OCD(4) p.1321).
[2] There were several Persian kings of this name (see generally OCD(4) p.175), but probably Artaxerxes II (405/4-359/8) is meant; he had a general called Abrokomas, mentioned by Xenophon in the Anabasis.

See also alpha 105.
[1] This comment on Ionian pronunciation comes from the scholiast on Aristophanes, Frogs 138, quoted later in the entry.
[2] In Homer, Odyssey, where bussodomeu/w occurs most frequently, it has the sense "brood over."
[3] cf. Etymologicum Magnum 4.44. These are principal parts of the verb bu/w, which means "to stuff," followed by buso/s, which does not exist according to LSJ. Probably this is a mistake for busso/s, "depth of the sea" (cf. beta 598, busso/n). The Suda generally has little concern for the distinction between single and double consonants. The author thus seems to propose a very dubious etymology: that a)-bussos literally means "unstuffable" -- i.e., unable to be entered. [Ms M (= Marcianus 448) omits this sentence.]
[4] Aristophanes, Frogs 137-8 (web address 1).
[5] "Silver" [a)rgu/rion] is a neuter noun in Greek, while lake [li/mnh] in the previous sentence is feminine; the point is that the same form a)/busson is used with both. The sentence quoted here is actually part of a scholion to Aristophanes, Lysistrata 173 (web address 2); Aristophanes uses the phrase to\ a)rgu/rion to\ a)/busson in that line itself.
[6] Psalm 103:6 LXX. See again under pi 1083.
[7] Psalm 41:8 LXX.
[8] Referring to the continuation of Psalm 41:8 LXX, "all thy waves and thy billows are gone over me" (KJV).
[9] From Theodoret's commentary (PG 80.1173) on Psalm 41:8 LXX.

For this headword see already alpha 104.
The pi 3232 entry on Pyrrhus (the C4/3 BCE king of Epirus: see generally OCD(4) p.1245) comprises a lengthy anecdotal extract on him from the Roman Antiquities of Dionysius of Halicarnassus (20.8-9); the present entry paraphrases part of it (20.9.2). The date is 276-275, when Pyrrhus was campaigning for a second time in southern Italy and Sicily.
[1] Literally, "of all time".
[2] Or "untouched".
[3] Or simply "situated" (pi 3232).

This is the name for a select group of Spartan elders. According to Herodotus (1.67.5: web address 1) five were selected each year from the eldest members of the cavalry, not from the ephors.
[1] Adler called these final three words locus dubius, and capitalized, as here, the word Ephors. For a speculative argument that this phrase should actually read "from the [sc. writings] of Ephoros", see D. Whitehead, 'Ephorus(?) on the Spartan constitution', Classical Quarterly n.s. 55 (2005) 299-301. [The suggestion has been taken up in Brill's New Jacoby s.v. Ephorus, by Victor Parker. However, the evidential basis for it is illusory, according to I.C. Cunningham, CQ n.s. 61 (2011) 312-314.]

[1] This material (from an unidentifiable source) is found only in the parallel entry in ps.-Zonaras. From the second sentence onwards it seems to be disputing the initial, simple equivalence.
[2] Quotation unidentifiable, but for the Daoi, a Danubian people, see Strabo 7.3.12 (web address 1); Steph.Byz, s.v. Dakia; OCD(4) p.409 s.v. Dacia, and Herodotus 1.125.4 (web address 2).

[1] Neuter singular of this adjective. (For the plural see alpha 153.) Same or similar material in other lexica (references at Photius alpha121 Theodoridos), and in the scholia to Homer, Iliad 6.401. The term is applied e.g. to an only child, who is especially loved on that account: see LSJ s.v. at web address 1.
[2] Quotation unidentifiable. (It illustrates sense 2 in LSJ s.v.; sense 1 is 'gladly, contentedly.')

Philostorgius II.8a (pp. 19-20 Bidez-Winkelmann).
[1] In Phrygia. ('Synada' again under sigma 1427, but more usually spelled Synnada.) Barrington Atlas map 62 grid E4; present-day Suhut.
[2] Eusebius of Caesarea: epsilon 3737.
[3] Maximinus Daia, emperor 305-313 (mu 172).

Same entry in Photius, similar ones elsewhere.
LSJ entry at web address 1. See also alpha 162, alpha 163, alpha 164.
[1] cf. Herodotus 3.126 (web address 2) and esp. 8.98 (web address 3).
[2] cf. alpha 4420. The word appears also at Athenaeus, Deipnosophists 3.122A (3.94 Kaibel); Eustathius Commentaries on Homer's Odyssey vol. 2 p. 189.6; Hesychius alpha7814; Plutarch, Alexander 18 (bis); De Alex. fort. virt. 326E; 340C.
[3] Aeschylus, Agamemnon 282f. (web address 4), where the mss have a)gge/lou, an obvious gloss.
[4] Menander, Sikyonios fr.4 Sandbach [= fr 440 Kock].

Same entry in other lexica; references at Photius alpha125 Theodoridis. The headword, extracted from the quotation given, is aorist subjunctive (first person singular) of a)/gamai.
cf. generally alpha 138, alpha 141, alpha 166, alpha 167.
[1] Xenophon, Cyropaedia 2.4.9 (web address 1).

Same entry, according to Adler, in the Ambrosian Lexicon.
LSJ s.v. (web address 1) shows both this literal meaning and the extended one of any kind of leader.

The ambiguity of this concept, which the entry illustrates, is also noted in LSJ.
[1] Same glossing in Photius and other lexica.
[2] Quotation unidentifiable.
[3] Either way, an etymological gloss (paralleled in Etymologicum Magnum 7.47) on the adjective cognate with the headword; it assumes a link with the adverb a)/gan.
[4] Same or similar glossing in other lexica.
[5] Agathias, Histories 1.21. The Byzantine general, Narses (cf. nu 42), mounts a reliable war horse and rallies his troops against the Franks at the Battle of Ariminum (Rimini, cf. alpha 3884) in 553 CE; cf. Frendo (29-31). For additional context, see epsilon 3550, pi 110, and pi 1234.
[6] Quotation unidentifiable.
[7] Same glossing, according to Adler, in the Ambrosian Lexicon.

Copied from epsilon 52, egesta, q.v. for further detail (from Procopius). See also alpha 840, akessa.
[1] According to E.A. Sophocles' lexicon (s.v.), agesta comes from Latin aggestum or aggestus; cf. alpha 840.

[1] Same or similar material in other lexica; references at Photius alpha139 Theodoridis. For the idiom, see also alpha 293 and epsilon 427.
[2] Part of Menander Protector fr. 21 Blockley. For the Slavs (Sklavenoi) see generally sigma 634.

See also alpha 220.
[1] Same or similar material in other lexica; references at Photius alpha165 Theodoridis.
[2] This last clause (not in the other lexica) is perhaps a quotation; if so, it is unidentifiable.

See also alpha 219.
[1] e.g. Arrian, Anabasis 1.1.11.

Same glossing in Apollonius' Homeric Lexicon (7.20).
As LSJ s.v. indicates (web address 1), the headword noun (ending -rie in epic/Ionic dialect, -ria in others) has overtones which depend on context. What may be sometimes (or to some) manly courage easily spills over into damaging pride and arrogance. See e.g. Homer Iliad 22.457 ("cease from the baneful valour that possessed him"); 9.700 ("haughty is he even of himself, and now hast thou yet far more set him amid haughtinesses"); 12.46 ("though his valour is his bane").
See also alpha 223.