Same entry, according to Adler, in the Ambrosian Lexicon.
Hebrew אהרון, brother of Moses (mu 1348); Aaron is also mentioned in nu 1, omicron 68.
See web address 1 below for the entry in the Catholic Encyclopedia on Aaron.

The headword is the first person singular, aorist indicative middle/passive, of a)a/w (LSJ entry at web address 1). It is found frequently in epic poetry, e.g. Homer Iliad 9.116 (web address 2).
[1] Up to this point the entry = Synagoge (Codex B) alpha3 (Lexica Segueriana 3.8 Bachmann).
[2] From here on the entry is very similar to Apollonius Sophistes, Homeric Lexicon 1.19, and Hesychius alpha25.

The headword is aorist active infinitive, glossed with four others. The entry = Photius, Lexicon alpha9 Theodoridis, and similar material can be found in Synagoge (Codex B) alpha4 (Lexica Segueriana 3.5-7). Compare also Etymologicum Gudianum 1.8. This particular form is unattested outside lexicography, though it appears as an entry in Apollonius Sophistes, Homeric Lexicon 2.5, and is presumably related to such Homeric forms as we find at alpha 7.
[1] This meaning is unattested for the verb a)a/w (LSJ entry at web address 1).
[2] In that one loses consciousness and control in sleep, as in Homer Odyssey 10.68 (web address 2).

The headword is the third person plural, aorist indicative active, of a)bake/w. This form is found only in Homer, Odyssey 4.249 (web address 1), and the many lexicographical notices generated by it. Of those the most similar to this entry are Photius, Lexicon alpha22 Theodoridis, and Etymologicum Magnum 2.30-31. Compare also Apollonius Sophistes, Homeric Lexicon 2.16; Hesychius alpha54. The glosses offered here and elsewhere probably represent semantic extrapolation from the Homeric context: When Odysseus comes in disguise to Troy, Helen knows who he is but the rest of the people in Troy a)ba/khsan. The translation of the headword, on the other hand, reflects the verb's probable etymological connection with the verb ba/zw 'speak', and the adjective a)bakh/s ('speechless', 'tranquil'). Cf. Chantraine s.v. a)bakh/s, a connection that is sometimes mentioned as a possibility in the ancient scholarship.

An etymology for the name of the prophet Habakkuk (in the Septuagint, Ambakoum or Avvakoum), based on two Aramaic words found in the New Testament. The Suda is drawing from older onomastica; the same etymology is found in the Origenistic lexicon (see bibliography).
[1] See already alpha 10. The Hebrew/Aramaic אבּא abba means father.
[2] The Hebrew/Aramaic קום kūm means arise; it can also be used to mean awake.
[3] Mark 5:41 (web address 1); not in the other Gospels, but several times in patristic literature.
[4] The Suda is correct. The doubling of the בּ is indicated by its dot (dagesh); unlike Greek, Hebrew and Aramaic do not replicate doubled letters.

The headword is unattested outside lexicography.
[1] Similar glossing in other lexica (references at Photius alpha28 Theodoridis), except that the original form of the gloss, in Cyril, seems simply to be a)sto/mwtos ('unsharpened'), not this superlative of a different but potentially synonymous adjective a)/stomos. Cyril's reading has been adopted in Latte's text of Hesychius and Theodoridis' of Photius.
[2] Only in ms A (= Parisinus 2625). This superlative form of the headword is attested only here.

= Synagoge alpha4 (Lexica Segueriana 3.14); Photius, Lexicon alpha30 Theodoridis; perhaps ultimately derived in part from Phrynichus (Praeparatio rhetorica fr. 39 de Borries); cf. Hesychius alpha89 and a cluster of related entries: alpha 2276, Hesychius alpha4899, Synagoge alpha589, Photius alpha1845.
[1] ba/sanos can mean both the touchstone itself and the testing process. See beta 139, and cf. beta 137.
[2] Aelian fr.9 Hercher (= 9 Domingo-Forasté). The version of the entry at Synagoge alpha4 includes the information that this is from the third book of the work in question.

The headword is the neuter singular form of this adjective, which, as a substantive, can be used for the adyton of a temple or shrine.
[1] Up to this point the entry = Synagoge alpha5, and Photius, Lexicon alpha31 Theodoridis; cf. Hesychius alpha91 (where Latte confidently asserts that the headword is quoted from Euripides, Bacchae 10).

Strictly speaking the headword is a truncated Aramaic, rather than Hebrew, term. Its proper form in Greek transliteration is sabaxqa/ni and translates "you have forsaken me." The term occurs at Matthew 27:46 and Mark 15:34, where Jesus on the cross quotes Psalm 21:2 LXX (22:2 MT): "God, my God, ... why have you forsaken me?" (see eta 210). For the Hebrew, see Kohlenberger, 3.367. In Aramaic, "why have you forsaken me" is למא שבקתני lama šaḇaqtani. The Suda has carelessly disassociated the sigma, creating in effect "lamas aḇaqtani or a)baxqanh--a clear signal that the compiler was unfamiliar with Aramaic. The Psalmic Hebrew original is עזבתני 'azaḇtani, from עזב ʿazaḇ "forsake, forget". For the triliteral root citation, see Brown, Driver, and Briggs, 736ff. For šaḇaqtani (from שבק šeḇaq), see Perschbacher, 364; Danker, 909.
The Suda item has a circumflex accent on the final syllable. In the Hebrew עזבתני ʿazaḇtani, the accent falls on the penultimate syllable (-ta-), consistent with perfects suffixed with a first person singular pronoun; for this, see Kelley, 154.A; Gesenius, 155(58.1). So in the Aramaic, the accent falls on the penultimate syllable (-ta-). That said, the accent in Greek transliteration is inconsistent. Perschbacher places it over the final iota (sabaxqani/) in the headword; however, his citation from The Greek New Testament According to the Majority Text (1982) places the accent over the penultimate (sabaxqa/ni). In addition, Perschbacher offers the transliteration sabaxqanei/ from The New Testament in the Original Greek (1881). Danker places the accent over the penultimate syllable.
Phonologically, the Aramaic shin (ש š /ʃ/) cannot be accommodated by Greek, which must substitute sigma. For a parallel instance, see omega 182 (note 47). Both chi (for Aramaic ק qaf) and theta (for Aramaic ת taw) function as aspirated plosives (equivalent to English "kit" and "top"). See Allen, 16-17. The theta is noteworthy insofar as its sound value parallels that of the taw (ת) in šaḇaqtani, hardened by silent shewa and dagesh lene. Moreover, the Aramaic in Greek transliteration bolsters the linguistic argument for the compound "chi-theta" as successive aspirated plosives. See Allen, 24-27. Aramaic taw, like its Hebrew counterpart, otherwise has a "th" (as in "both") value. See "Aramaic" in Encyclopaedia Judaica, 3.263; a modern descriptive approach is found in "Aramaic" (Kaufman). For theta as a fricative in Hebrew transliteration, see omega 182 (note 47).
That the Suda terminates the headword with eta rather than iota (paralleling the Aramaic khireq-yod or long "i") showcases a phonological shift in Greek. By the 3rd century CE, the Greek letters eta, and the digraph epsilon-iota (note the -ei alternative in Perschbacher) were sounded as long iota. See Allen, 74. The Suda compiler viewed eta as the more elegant solution. This feature bears directly on the Suda's own taxonomy: the homophones epsilon-iota, eta, and iota follow zeta in the Suda's "alphabetical" scheme. See "Suidas" in the Encyclopaedia Britannica, XXVI.51.

Entry not paralleled in other lexica.
cf. alpha 4345, epsilon 2557, pi 88.

The closest parallel to the entry as a whole is Photius, Lexicon alpha34 Theodoridis. Various parts of it appear in other lexica, as noted below.
[1] This part is a paraphrase of what appears in Photius; cf. beta 218.
[2] This part of the entry is not paralleled in other lexica.
[3] This appears as the first gloss in Photius and constitutes the entire entry at Synagoge alpha6; cf. Hesychius alpha101, with neuter/accusative equivalents. Cyril of Alexandria uses the headword frequently in conjunction with kaqaro/s.

cf. generally alpha 32, alpha 33.
[1] Plato Comicus fr. 64 Kock = 65 K.-A. (Phrynichus 48.11). For "cuckoo" alone, in this sense, see e.g. Aristophanes, Acharnians 598 (web address 1 below), and Hesychius s.v. ko/kkuges.

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

Same entry, according to Adler, in the Ambrosian Lexicon.
See Numbers 16 LXX; son of Eliab.

(Entry lacking, Adler reports, in ms S.)
1 Kings 15:1-8 LXX, Matthew 1.7. Son of Rehoboam and father of Asaph (Asa); king of Judah. See also alpha 42, *)abi/as, a different transliteration of the name, but the same figure.

No such city is attested, so surely the name in question here is Adiabene (see alpha 470, and generally OCD(4) p.12), even though that is consistently classified as a "territory" (in present-day Iraq) rather than a "city".
This entry occurs only here and in the derivative ps.-Zonaras.

Same entry, according to Adler, in the Ambrosian Lexicon (15).
For A., ancestor of Gideon, see Judges 6:34, 8:2, etc.

Exodus 6:23 (etc.): a son of Aaron.
cf. the genealogy of Christ at Matthew 1:13 (son of Zorobabel, father of Eliakim).

[1] Quotation not identified by Adler, but a TLG search reveals it to be Theodoret, Historia religiosa, Vita 3.12 (lightly abridged). See on this Theodoridis' Photius edition, vol.II p.LXXXI.

The headword and the synonym offered for it are neuter nouns in the dative singular (translated here as instrumental datives). The same headword -- evidently quoted from somewhere but not independently attested -- and gloss also appear in other lexica; references at Photius alpha40 Theodoridis. The first quotation illustrates this same noun but in the accusative plural.
[1] Polybius fr. 90 Büttner-Wobst. Büttner-Wobst notes that this fragment was attributed to Polybius by Casaubon, but not accepted by Schweighäuser (p. 527).
[2] Polybius fr. 91 Büttner-Wobst. Casaubon also attributed this fragment to Polybius, but Büttner-Wobst notes that Dindorf rejected it (ibid.).

[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).

The headword adjective is feminine accusative singular. It is extracted from Homer, Iliad 5.337, where it refers to Aphrodite's hand; cf. the scholia there.
[1] Same or similar glossing in other lexica (references at Photius alpha42 Theodoridis); and cf. beta 340. This seems to be an error, however: blhxro/s is well attested as meaning "weak" by itself: see web address 1 for the LSJ entry. The lexica mistake the copulative alpha in the headword for an alpha privative.
[2] Aelian fr. 182d Domingo-Forasté (179 Hercher): cf. Homer, Odyssey 11.135 (web address 2 below). The preceding fragment, quoted at tau 596, shows that the subject is a woman.

[1] Same glossing in the Synagoge and Photius (Lexicon alpha47 Theodoridis); they add prope/teia.
[2] Same glossing in Hesychius alpha171, where Latte claims the headword as quoted from Euripides, Medea 882 (accusative case there).

[1] Same glossing in other lexica (references at Photius alpha48 Theodoridis); and cf. generally alpha 60, alpha 63.
[2] An unidentifiable iambic trimeter, perhaps from tragedy.

Rather than a personal name, this headword is probably an ethnic: that of someone from Abono(u)teichos, a city on the southern coast of the Black Sea (ancient Paphlagonia); Barrington Atlas map 86 grid D2.