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Headword:
*)aadei=n
Adler number: alpha,3
Translated headword: to disturb
Vetting Status: high
Translation: [Meaning] to harass, to be at a loss, to be treated unjustly,[1] to go hungry.
Greek Original:*)aadei=n: o)xlei=n, a)porei=n, a)dikei=sqai, a)sitei=n.
Notes:
Same entry in other lexica: Apollonius'
Homeric Lexicon (2.14),
Hesychius alpha10,
Photius alpha5 Theodoridis, and cf.
Etymologicum Gudianum 1.15. The headword is otherwise unattested -- and the range of active and passive meanings suggests that the lexicographers may have been guessing at a meaning, perhaps on the basis of the (not improbable, but see Chantraine s.v.
a)ada) etymology of
a-privative +
a(d- ('please', 'delight').
[1] This third gloss is absent from ms M (=
Marcianus 448).
P. Chantraine, Dictionnaire étymologique de la langue grecque, ed. 2 Paris 2009.
Keywords: definition; dialects, grammar, and etymology; food
Translated by: Anne Mahoney on 21 August 1998@08:53:07.
Vetted by:
Headword:
*)/abel
Adler number: alpha,30
Translated headword: Abel
Vetting Status: high
Translation: Son of Adam.[1] This man was chaste and just, and a shepherd of flocks; out of these he offered a sacrifice to God and was accepted, but was then killed because he was envied by his brother Cain.[2] Cain happened to be a farmer and after the judgement he lived worse, with groaning and trembling. For Abel, by dedicating the firstborn [of the flock] to God, recommended himself as more God-loving than self-loving,[3] and because this was a good choice, he was accepted. But Cain impiously kept his first-fruits for himself and gave the seconds to God, and for this reason was rightly rejected. For it says: "and after some days it happened that Cain offered from the fruits of the earth."[4] Cain was disgraced by the fact that the produce he offered to God was not the first-fruits but that which was some days old and second-best.
Greek Original:*)/abel: ui(o\s *)ada/m. ou(=tos parqe/nos kai\ di/kaios u(ph=rxe kai\ poimh\n proba/twn: e)c w(=n kai\ qusi/an tw=| qew=| prosagagw\n kai\ dexqei\s a)nairei=tai, fqonhqei\s u(po\ tou= a)delfou= au)tou= *ka/i+n. o( *ka/i+n de\ gewrgo\s tugxa/nwn kai\ meta\ th\n di/khn xeiro/nws biw/sas ste/nwn kai\ tre/mwn h)=n. o( ga\r *)/abel ta\ prwto/toka tw=| qew=| kaqierw=n filo/qeon ma=llon h)\ fi/lauton e(auto\n suni/sth, o(/qen kai\ dia\ th=s a)gaqh=s au)tou= proaire/sews a)pede/xqh. o( de\ *ka/i+n dussebw=s e(autw=| a)pone/mwn ta\ prwtogennh/mata, qew=| de\ ta\ deu/tera, ei)ko/tws kai\ a)peblh/qh. fhsi\ ga/r: kai\ e)ge/neto meq' h(me/ras, prosh/negke *ka/i+n a)po\ tw=n karpw=n th=s gh=s. w(/ste dia\ tou=to *ka/i+n e)le/gxetai, o(/ti mh\ ta\ a)kroqi/nia gennh/mata prosh/negke tw=| qew=|, a)lla\ ta\ meq' h(me/ras kai\ deu/tera.
Notes:
Keywords: agriculture; biography; botany; Christianity; daily life; ethics; food; historiography; religion; zoology
Translated by: Anne Mahoney on 20 August 1998@17:57:27.
Vetted by:
Headword:
*)abia/qar
Adler number: alpha,41
Translated headword: Abiathar
Vetting Status: high
Translation: Proper name.
Greek Original:*)abia/qar: o)/noma ku/rion.
Notes:
In
Mark 2.26, Abiathar is a priest who gives sacred food to
David and his men.
In
1 Samuel 21.4-8, the priest is Abimelech, and Abiathar is his son; cf.
1 Samuel 22.20.
Translated by: Anne Mahoney on 26 August 1998@18:53:54.
Vetted by:
Headword:
*)ableme/ws
Adler number: alpha,54
Translated headword: fecklessly, heedlessly
Vetting Status: high
Translation: [Meaning] thoughtlessly.
Greek Original:*)ableme/ws: a)fronti/stws.
Notes:
This rare adverb occurs in -- and is surely extracted from -- a fragment of the epic poet Panyassis (
pi 248) preserved in
Athenaeus,
Deipnosophists 2.36D (2.3 Kaibel); it refers there to intemperate drinking.
See also
Etymologicum Magnum 3.24 and other lexica.
Apostolos Athanassakis, "Blemeaino/ablemes (-eos): Meaning and Possible Etymology," Transactions and Proceedings of the American Philological Association, Vol. 101, (1970), pp. 51-61
Keywords: definition; dialects, grammar, and etymology; epic; ethics; food
Translated by: Anne Mahoney on 26 August 1998@19:06:08.
Vetted by:William Hutton (Added headword, modified translation, added keyword, set status) on 30 January 2001@08:13:47.
David Whitehead (added note and keywords) on 5 February 2003@09:40:16.
Catharine Roth (augmented note, added bibliography, raised status) on 19 May 2008@15:40:50.
David Whitehead (expanded note; more keywords) on 19 December 2011@07:55:52.
Catharine Roth (coding) on 13 January 2015@23:40:50.
David Whitehead (tweaked a ref) on 14 January 2015@02:47:42.
Headword:
*)abraa/m
Adler number: alpha,69
Translated headword: Abraham
Vetting Status: high
Translation: The first among patriarchs; [it was he] in whom the Hebrew people took pride at first, before they rebelled against God, became estranged from Him, and shed upon themselves the blood of His Only-Begotten Son.[1] This man came out of the land of the Chaldeans, who devoted their entire lives to the stars and heavenly bodies. Trained, therefore, as was their ancestral custom, to observe the motions of the heavenly bodies[2] he surmised that the masterwork underlying this visible creation was not to be found in such objects, but had a Creator who set them in motion, gave harmony to their paths, and ordered the entire universe. Because of the greatness and beauty of the things He had made, Abraham, as it was likely, ceased devoting himself to gazing out into the heavens nor did he squander his passion in their pursuit. Instead, by surmounting the celestial vaults and transcending all the intelligible realm beyond the cosmos, Abraham no longer stood apart from the One sought, until finally the Creator for whom he yearned manifested Himself to Abraham in likenesses[3] and forms. And in this way the Unseen and Invisible revealed Himself. And [God] sent him forth from his own land as a wanderer and settled him in the land of the Canaanites. There he dwelled, now being in about his ninety-ninth year.[4] Until this time, he was childless; then [God] made him the father of the miraculous and blessed Isaac that he might have a first-born, only-begotten son[5] -- prefiguring the mystical image of the First-Born, Only-Begotten Son.[6] This was an exceedingly singular[7] honor bestowed upon Abraham, for the Creator favored him with the titles Servant, Beloved, and Father by flesh of the Only Begotten Son of Him who fashioned the entire universe.[8] Abraham invented sacred writing and devised the language of which Hebrew children had a command, as they were this man's disciples and descendants. Moreover, the Greek alphabet received its impetus from this script,[9] even if Greeks amused themselves by forming the letters differently. Proof of this is in the pronunciation of the first and preeminent letter "alpha" because it derives its name from the Hebrew "aleph" by way of the Blessed, First, and Eternal Name.[10] So too, the Greeks through Abraham came to possess books on dream interpretation. Witness to this is Joseph, the truly wondrous descendant of Abraham, who interpreted Pharoah's dreams as they were going to turn out in fact. In this,
Philo, the Jewish philosopher, will be my confirmation via his work
Life of the Statesman.[11] About
Philo it is said "
Philo platonizes and
Plato philonizes."[12]
The practice of idolatry extended from Serug[13] to the time of Abraham's father Tharron.[14] Thus, when Abraham was 14 years old[15] and deemed worthy of divine knowledge, he upbraided his father, "Why do you lead the people astray for harmful gain (that is, with idols)? There is no other God but the One in heaven, the Creator of the entire universe." Yet seeing the people serving earthly things, he embarked on a tireless quest, seeking out with his pious heart the Truly Existing God.[16] But seeing that the sky is sometimes light and sometimes dark, he said to himself, "That is not God." Observing similarly the sun and the moon, the one obscured and eclipsed and the other waning and occluded, he said, "Those are not gods either." True, he was trained in astronomy by his father, but Abraham all the same was puzzled by the motions of the stars and scornful of them. But God appeared to him and said, "Go out of your land and leave your kinsmen."[17] Abraham took his father's idols, smashing some and incinerating others. Then he went away with his father out of the land of the Chaldeans. And they came to Haran,[18] where his father died. He left there, obeying the Lord's word, with his wife Sarah and his nephew Lot[19] and all their possessions, and came to the promised land Canaan, which the Canaanites had seized and settled in. When a famine arose, Abraham left the land of the Canaanites and went into Egypt, where Abimelech[20] the king took his wife Sarah. God struck terror into Abimelech and paralysed his limbs, saying "Give this man back his wife, because he is a prophet and will pray for you, and you will live. But if you do not give her back, know that you and your entire household will die." When Abraham got his wife back, undefiled, he prayed, and Abimelech and his household were cured of the paralysis.[21] After this the king, honoring Abraham and devoting himself to his sayings, became a pious and expert teacher to the Egyptians. The same Abraham, upon returning from war,[22] was considered worthy of blessing by Melchisedek, king of Salem, who brought bread and wine out to him. Melchisedek was a priest of the Most High, and Abraham gave to Him a tenth of all he had. Melchisedek was without father, mother, or lineage, like the Son of God.[23]
When Abram[24] lamented to God about his childlessness, God revealed to him through a dream that his descendants would be as numerous as the stars. And he believed God, and God reckoned it to him as righteousness.[25] Now Sarah, who was barren, gave Abraham permission to father a child with her maidservant, and she bore Ismael.[26] And when Abram was 99 years old, God appeared to him and altered his name to Abraham, for until then he had been called Abram. Similarly, Sarah became Sarrah with another "r".[27] And Abraham circumcised Ismael and all his descendants. Moreover, when the Lord was being shown the hospitality of Abraham's house, He promised Abraham that Sarrah would bear him a son. But Sarrah smiled; and the one who was begotten was called Isaac, by the Hebrew name that means "laughter with delight."[28]
Also [sc. attested is the adjective]
*abramiai=os: [meaning] descendant of Abraham, or towering, revered.[29]
*)abraa/m: o( prw=tos e)n patria/rxais: ei)s o(\n a)pesemnu/neto dh=mos o( tw=n *(ebrai/wn to\ pro/teron, pri\n h)\ qeou= a)poskirth=sai kai\ gene/sqai tou/tou a)llo/trioi kai\ to\ tou= monogenou=s ui(ou= au)tou= ai(=ma e)f' e(autou\s e)pispa/sasqai. ou(=tos e)k me\n th=s *xaldai/wn gh=s u(ph=rxen o(rmw/menos, tw=n peri\ ta\ mete/wra kai\ tou\s a)ste/ras to\n bi/on o(/lon katanalisko/ntwn. a)skhqei\s ou)=n kata\ to\n pa/trion no/mon ta\s tw=n e)pourani/wn a)ste/rwn kinh/seis kai\ stoxasa/menos w(s ou)k e)n tou/tois i(/statai to\ megalourgo\n th=s fainome/nhs tauthsi\ kti/sews, a)ll' e)/xei tina\ to\n dhmiourgo\n to\n kai\ kinou=nta kai\ dieuqu/nonta th\n e)narmo/nion tw=n a)ste/rwn porei/an kai\ tou= ko/smou panto\s th\n kata/stasin, kai\ dia\ tou= mege/qous kai\ th=s kallonh=s tw=n ktisma/twn to\n genesiourgo\n au)tw=n, w(s e)nh=n, qewrh/sas ou)k e)/sth me/xri tou/twn, ou)de\ th\n e)/fesin ei)s tau=ta katedapa/nhsen, a)lla\ tw=n ou)rani/wn a(yi/dwn u(perarqei\s kai\ pa=san diaba\s th\n nohth/n te kai\ u(perko/smion su/mphcin ou)k a)pe/sth tou= zhtoume/nou, e(/ws ou(= o( poqou/menos e(auto\n au)tw=| e)fane/rwse tu/pois te kai\ morfw/masin, oi(=s e(auto\n e)mfani/zei o( a)fanh\s kai\ a)o/ratos. kai\ metana/sthn au)to\n e)k th=s patri/dos labw\n e)pi\ th\n *xanani=tin kate/sthse, to\n e)nenhkosto/n pou kai\ e)/naton h)/dh xro/non pare/lkonta: kai\ a)/paida me/xri to/te tugxa/nonta gennh/tora tou= qaumasi/ou kai\ ma/karos kate/- sthsen *)isaa\k, i(/n' e)/xoi monogenh= ui(o\n kai\ prwto/tokon, tou= monogenou=s kai\ prwtoto/kou mustikh\n ei)ko/na prodiagra/fonta: tou=to ge/ras au)tw=| kat' e)cai/reton xarisa/menos, to\ dou=lon kai\ fi/lon kai\ pate/ra xrhmati/sai tou= monogenou=s ui(ou= kata\ sa/rka, tou= to\n ko/smon o(/lon dhmiourgh/santos. ou(=tos eu(=re me\n i(era\ gra/mmata kai\ glw=ssan e)mhxanh/sato, h(=s *(ebrai/wn pai=des e)n e)pisth/mh| e)tu/gxanon, w(s o)/ntes tou/tou maqhtai\ kai\ a)po/gonoi. e)k tou/tou kai\ ta\ *(ellh/nwn gra/mmata ta\s a)forma\s e)/labon, ka)\n a)/llws kai\ a)/llws e(autou\s diapai/zontes a)nagra/fwsin *(/ellhnes. kai\ tou/tou martu/rion h( tou= *)/alfa fwnh\ tou= prw/tou stoixei/ou kai\ a)/rxontos, a)po\ tou= *)/alef *(ebrai/ou labo/ntos th\n e)pi/klhsin tou= makari/ou kai\ prw/tou kai\ a)qana/tou o)no/matos. e)k tou/tou kai\ ta\ o)nei/rwn bibli/a e)sfeteri/santo *(/ellhnes. kai\ ma/rtus *)iwsh\f o( panqau/mastos o( tou/tou a)po/gonos, o( tou= *faraw\ ta\ e)nu/pnia w(s e)/mellon a)pobh/sesqai dihgou/menos. tou=to/ moi kai\ *fi/lwn, e)c *(ebrai/wn filo/sofos, e)n tw=| tou= *politikou= bi/w| sunepimarturh/setai, *fi/lwn, peri\ ou(= e)rrh/qh, *fi/lwn platwni/zei, kai\ *pla/twn filwni/zei. o(/ti h)/rcato h( ei)dwlolatrei/a a)po\ *serou\x e(/ws tw=n xro/nwn *qa/rra tou= patro\s *)abraa/m. o(\s *)abraa\m u(pa/rxwn e)tw=n id# kai\ qeognwsi/as a)ciwqei\s e)nouqe/tei to\n pate/ra au)tou=, le/gwn: ti/ plana=|s tou\s a)nqrw/pous dia\ ke/rdos e)pizh/mion [toute/sti ta\ ei)/dwla]; ou)k e)/stin a)/llos qeo\s ei) mh\ o( e)n toi=s ou)ranoi=s, o( kai\ pa/nta to\n ko/smon dhmiourgh/sas. o(rw=n ga\r tou\s a)nqrw/pous ktismatolatrou=ntas dih/rxeto diaponou/menos kai\ to\n o)/ntws o)/nta qeo\n e)kzhtw=n e)k filoqe/ou kardi/as. o(rw=n de\ to\n ou)rano\n pote\ me\n lampro\n, pote\ de\ skoteino\n, e)/legen e)n e(autw=|: ou)k e)/stin ou(=tos qeo/s. o(moi/ws kai\ to\n h(/lion kai\ th\n selh/nhn, to\n me\n a)pokrupto/menon kai\ a)maurou/menon, th\n de\ fqi/nousan kai\ a)polh/gousan, e)/fhsen: ou)d' ou(=toi/ ei)si qeoi/. kai\ me/ntoi kai\ th\n tw=n a)ste/rwn ki/nhsin, e)k tou= patro\s ga\r e)paideu/eto th\n a)stronomi/an, kai\ a)porw=n e)dusxe/rainen. w)/fqh de\ au)tw=| o( qeo\s kai\ le/gei au)tw=|: e)/celqe e)k th=s gh=s sou kai\ e)k th=s suggenei/as sou. kai\ labw\n ta\ ei)/dwla tou= patro\s kai\ ta\ me\n kla/sas ta\ de\ e)mpuri/sas a)nexw/rhse meta\ tou= patro\s e)k gh=s *xaldai/wn: kai\ e)lqo/ntos ei)s *xarra\n, e)teleu/thsen o( path\r au)tou=. kai\ e)celqw\n e)kei=qen e)n lo/gw| *kuri/ou h)=lqe su\n th=| gunaiki\ *sa/rra| kai\ tw=| a)neyiw=| *lw\t meta\ pa/shs au)tw=n th=s a)poskeuh=s ei)s th\n o)feilome/nhn gh=n *xanaa\n, h(\n oi( *xananai=oi turannikw=s a)felo/menoi w)/|khsan. limou= de\ genome/nou katalipw\n th\n *xananai/wn gh=n ei)s *ai)/gupton a)ph/|ei, ou(= th\n gunai=ka *sa/rran *)abime/lex h(/rpasen o( basileu/s. tou=ton o( qeo\s e)kdeimatw/sas kai\ pa/resin tw=n melw=n e)pa/cas, a)po/dos, e)/fh, th\n gunai=ka tw=| a)nqrw/pw|, o(/ti profh/ths e)sti\ kai\ proseu/cetai peri\ sou= kai\ zh/seis. ei) de\ mh\ a)podw=|s, gnw=qi o(/ti a)poqanh=| su\ kai\ ta\ sa\ pa/nta. kai\ ou(/tws a)polabw\n th\n gunai=ka a)mi/anton kai\ proseuca/menos i)aqh=nai e)poi/hse th=s pare/sews *)abime/lex kai\ to\n oi)=kon au)tou=. e)/ktote timw=n au)to\n o( basileu\s kai\ prose/xwn toi=s u(p' au)tou= legome/nois, dida/skalos eu)sebei/as kai\ polupeiri/as *ai)gupti/ois e)ge/neto. o( au)to\s *)/abram u(postre/fwn e)k tou= pole/mou th=s eu)logi/as tou= *melxisede\k kathci/wtai, tou= basile/ws *salh\m, o(\s e)ch/negken au)tw=| a)/rtous kai\ oi)=non. h)=n de\ kai\ i(ereu\s tou= *(uyi/stou. kai\ e)/dwken au)tw=| *)/abram deka/thn a)po\ pa/ntwn. h)=n de\ o( *melxisede\k a)pa/twr, a)mh/twr, a)genealo/ghtos, a)fwmoiwme/nos tw=| ui(w=| tou= qeou=. tw=| de\ *)/abram a)tekni/an o)lofurome/nw| kaq' u(/pnous e)pidei/cas o( qeo\s tou\s a)ste/ras kata\ to\ plh=qos au)tw=n e)/sesqai/ oi( to\ spe/rma proedh/lou. o( de\ e)pi/steuse tw=| qew=|, kai\ e)logi/sqh au)tw=| ei)s dikaiosu/nhn. h( de\ *sa/rra stei=ra ou)=sa sunexw/rhsen *)/abram a)po\ th=s paidi/skhs paidopoih/sasqai: kai\ i)/sxei to\n *)ismah/l. e)nenh/konta de\ kai\ e)nne/a e)tw=n o)/nti tw=| *)/abram e)pifanei\s o( qeo\s *)abraa\m metwno/masen: *)/abram ga\r prw/hn w)noma/zeto: o(moi/ws kai\ th\n *sa/ran *sa/rran, prosqei\s kai\ e(/teron r. kai\ perie/teme to\n *)ismah\l kai\ pa/ntas tou\s e)c au)tou=. *ku/rios de\ tw=| *)abraa\m e)picenwqei\s e)phggei/lato te/cesqai *sa/rran au)tw=| pai=da. h( de\ e)meidi/ase, kai\ *)isaa\k to\ gennhqe\n proshgoreu/qh, ferwnu/mws tw=| meq' h(donh=s ge/lwti kata\ th\n *(ebrai/+da dia/lekton. kai\ *)abramiai=os: o( a)po/gonos *)abraa\m, h)\ gigantiai=os, i(eropreph/s.
Notes:
This long entry is derived in part directly from George the Monk, in part indirectly from
Philo of Alexandria; see further in the notes below.
[1] cf.
Matthew 27:25 (web address 1).
[2] The Suda's attention to Chaldean astrology derives from
Philo,
On Abraham, (Colson,
Philo Vol VI: XV.69-70).
[3] Use of
tu/pos here is twofold: 1) To assert that God's appearance to Abraham was indirect (echoing
Philo,
On Abraham, XVII.79-80); 2) To impart, as if a corollary of
tu/pos in Romans 5:14, that God's manifestation to Abraham was a type or prefiguration of Christ.
[4] Abraham is 100 years old at Isaac's birth (
Genesis 21:5); however, the Suda follows
Josephus,
Antiquities of the Jews 1.191-93 (web address 2 below) in assuming Abraham's age as 99 at the time of God's promise.
[5] The Suda here omits Ishmael, born to Abraham by the Egyptian slave Hagar when he was 86 years old (
Genesis 16:1-16). The Suda's omission tacitly acknowledges a covenantal and legal distinction clearly drawn in Genesis. In Isaac, God establishes an "everlasting covenant" for his progeny, whereas God blesses Ishmael and makes him "fruitful and exceedingly numerous" (
Genesis 17:19-20). Isaac's filial status is made explicit by God in identifying him as Abraham's "only son" (
Genesis 22:12) through whom "offspring shall be named" for Abraham, whereas Ishmael, although destined to father a nation, is identified by God as "the son of the slave woman" (
Genesis 21:12-13). Ishmael is, however, mentioned later in the entry.
[6] Christological imagery links Isaac to the personage of Jesus (
Matthew 1:1-2 at web address 3 below). See also
delta 94, notes 1 and 14.
[7] The Suda underscores the magnitude of the honor with a hyperbolic
kat' before
e)cai/reton.
[8] The statement, rooted in a paternalistic-filial model that originates in Abraham and culminates in the figure of Christ, approximates the transcendental premise: Abraham is to Joseph as Isaac is to Christ.
[9] The Suda confuses Mosaic and Abrahamic lore. The 2nd century BCE Jewish writer Eupolemus claimed for
Moses the invention and propagation of writing: "
Moses was the first wise man, the first who imparted the alphabet to the Jews; the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." The 2nd century BCE Egyptian Jewish writer Artapanus attributed hieroglyphics to
Moses. According to the 2nd century BCE Samaritan writer Ps.-Eupolemus and Artapanus, astrology and astronomy originated with Abraham, who taught these disciplines and other tools of culture to the Jews, Phoenicians, and Egyptians. They, in turn, transmitted these arts to the Greeks.
Philo in
On Abraham stresses Abraham's expertise as a teacher. (
Encyc. Judaica, Vol 6.964-65; Gruen, 146-51, 157, 294; Grant, 77;
Philo, XI.52) At
sigma 295, Seth is credited with the invention of the alphabet; Greek legend named Cadmus or
Linus as the one who introduced the alphabet to Greece (
gamma 416,
kappa 21,
kappa 22,
lambda 568). See also
phi 787.
[10] The reference recalls א aleph as the initial letter of
ʾelohīm, the most frequent generic name for God in the OT, used about 2,500 times--but a distant second to the unspoken covenant name YHWH (Yahweh), which occurs some 6,800 times (Perdue, 685-86). Cf.
alpha 1445.
[11] A reference to
Philo's
*bi/os politikou= o(/per e)sti peri\ *)iwsh/f (Colson,
Philo Vol VI, 140ff.)
[12] Adapted from Jerome's
On Illustrious Men (11):
h)\ *pla/twn filwni/zei h)\ *fi/lwn platwni/zei ("Either
Plato philonizes or
Philo platonizes.") Cf.
phi 448 and
Photius,
Bibliotheca 86b 25.
[13] Abraham's grandfather (
Genesis 11:22). Seruch in the
LXX, שרוג
śerūḡ in Hebrew. See also
sigma 253.
[14] Abraham's father (
Genesis 11:24). Tharra (
*qa/rra,
*qarra/) or Tharrha (
*qa/r)r(a) (Hatch, Concordance, Appendix 1, 71; Brenton, 13); in Hebrew תרח
Teraḥ. From the
Chronicon of George the Monk, 92.11-12; cf. Malalas 55.5-6.
[15] The Midrash sets Abraham's rejection of idolatry at age 13 (Encyc. Judaica, 4.244). From here to "teacher to the Egyptians," the Suda's source is the
Chronicon of George the Monk, 93.16 - 95.17.
[16] On God as "He who is," see
omicron 438,
omega 105.
[17] cf.
Philo,
On Abraham XIV.62.
[18] The call in
Genesis 12:1-5 brings Abraham from Haran (חרן) to Canaan (כנען). The Suda adheres to
Philo,
On Abraham, XIV. 67:
metani/statai...a)po\ th=s *xaldai/wn gh=s...e)is th\n *xarrai/wn gh=n.
[19]
Philo shows
a)delfidou=s, as at
On Abraham, XXXVII.212, rather than the Suda's potentially ambiguous
a)neyio/s for nephew (see LSJ s.v. at web address 4).
[20] On Abimelech, see
alpha 45.
[21] The affliction cured in
Genesis 20:17-18 is unspecified for Abimelech, but clearly is sterility for the female members of his house.
Josephus,
Antiquities of the Jews 1.208 (web address 5) relates that a "dangerous distemper" (Whiston trans.) afflicted Abimelech. For other traditions, see EncycJudaica, 2.76.
[22]
Genesis 14:14-18; the Suda's source is the
Chronicon of George the Monk, 100.17-26; 101.5-7.
[23] See
Hebrews 7:3 (web address 6). In the Suda, see
mu 544,
mu 545,
mu 546.
[24] The Greek mainly uses Abraam (אברהם
ʾAḇraham) to this point, but here Abram (אברם), his pre-covenant name (
Genesis 17:5).
[25]
Genesis 15:5-6. The statement "and he believed God and God reckoned it to him as righteousness" appears also in
Romans 4:3 (web address 7),
Galatians 3:6 (web address 8), and
James 2:23 (web address 9). A more idiomatic and semantically precise translation of the Hebrew (והאמין בה' ויחשבה לו צדקה
weheʾemīn bah' wayyaḥšeḇeha lō ṣedaqah) reads: "And because he put his trust in the Lord, He reckoned it to his merit" (Plaut, 146). This version takes into interpretive account the imperfective waw consecutive (consequential) (Kautzsch, 111.l).
[26] Ismael (Ishmael) appears in the Suda at
iota 644, but with a gloss that belongs to Isaak.
[27]
Genesis 17:15. Also as
*sa/r)r(a or Sarrha (Brenton, 18). The Hebrew covenant name change is Sarai to Sarah (both meaning Princess).
[28] Isaac (יצחק
yiṣḥaq) from the Hebrew meaning "he (Abraham) laughed" in
Genesis 17:17, and puns Sarah's תצחק
tiṣḥaq ("she laughed") in
Genesis 18:12. (Kohlenberger, Vol 1, 37, 39; Anderson, 182) In the Suda, see
iota 606 (mostly taken from this entry).
[29] This adjectival derivative of Abraham's name appears in
4 Maccabees 9:21
LXX. The gloss replicates, apart from word order, one in
Photius; cf.
Synagoge alpha17,
Hesychius alpha181.
Anderson, A.W. Understanding the Old Testament. Englewood Cliffs: Prentice-Hall, 1966
Attridge, H.W. "The Letter to the Hebrews" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Brenton, L.C.L. The Septuagint with Apocrypha. Peabody: Henrickson, 1999 (reprint of 1851 edn.)
Colson F.H., Philo (Vol VI), Loeb Classical Library. Cambridge: Harvard University, 1994
Encyclopaedia Judaica. Jerusalem: Encyclopaedia Judaica, 1973
Grant, M. From Alexander to Cleopatra: The Hellenistic World. New York: Charles Scribners' Sons, 1982
Gruen, E.S. Heritage and Hellenism: The Reinvention of Jewish Tradition. Berkeley: University of California, 1998
Hatch, E., Redpath, H.A., and Muraoka, T. A Concordance to the Septuagint. Grand Rapids: Baker Books, 1998
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910
Keck, L.E. "The Letter of Paul to the Romans" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Kohlenberger, J.R. The Interlinear NIV Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987
Perdue, L.G. "Names of God in the Old Testament" in Harper's Bible Dictionary. San Francisco: Harper & Row, 1985
Plaut, W.G. The Torah: Genesis, A Modern Commentary. New York: Union of American Hebrew Congregations, 1972
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984
Whiston, W. The Works of Josephus. Peabody: Hendrickson, 1987 (reprint of 1736 edn.)
Associated internet addresses:
Web address 1,
Web address 2,
Web address 3,
Web address 4,
Web address 5,
Web address 6,
Web address 7,
Web address 8,
Web address 9
Keywords: aetiology; biography; children; Christianity; chronology; definition; dialects, grammar, and etymology; dreams; food; gender and sexuality; geography; historiography; history; law; medicine; religion; science and technology; women
Translated by: Anne Mahoney on 20 August 1998@17:54:17.
Vetted by:
Headword:
*)abri/cai
Adler number: alpha,79
Translated headword: to drop off, to nod off
Vetting Status: high
Translation: [Meaning] to be drowsy after eating[1] or to fall asleep.
Greek Original:*)abri/cai: to\ a)po\ bora=s nusta/cai h)\ koimhqh=nai.
Notes:
Likewise in ps.-
Zonaras. The headword, presumably quoted from somewhere, is an aorist active infinitive. LSJ proffers no suitable verb for it under alpha, but see the entry on
bri/zw, 'to be sleepy, nod'. (Adler notes that after
beta 542 ms F has the entry
Bri/zw: to\ nusta/zw.)
[1] This much also occurs, according to Adler, in the
Ambrosian Lexicon.
Translated by: Anne Mahoney on 26 August 1998@19:33:30.
Vetted by:William Hutton (Modified translation, set keywords and status) on 31 January 2001@13:22:44.
David Whitehead (modified headword; added note) on 27 February 2003@08:52:09.
David Whitehead (augmented notes and keywords; cosmetics) on 19 December 2011@09:53:30.
David Whitehead (expanded primary note) on 2 April 2015@10:50:15.
Catharine Roth (coding) on 17 June 2023@20:36:20.
Headword:
*)abro/mios
Adler number: alpha,84
Translated headword: Bromios-less, Bromius-less
Vetting Status: high
Translation: [Meaning] without wine.
"If I escape through the wave of destructive fire, I tell you I will drink for one hundred suns from dewy streams, Bromios-less[1] and wine-less." In the Epigrams.[2]
Greek Original:*)abro/mios: xwri\s oi)/nou. h)\n o)loou= dia\ ku=ma fu/gw puro\s, ei)s e(kato/n soi h)eli/ous drosera=n pi/omai e)k liba/dwn, a)bro/mios kai\ a)/oinos. e)n *)epigra/mmasin.
Notes:
The headword is presumably extracted from the epigram quoted, its only attestation outside lexicography.
[1] Bromios is a name frequently given to Dionysos (
delta 1185): see
beta 547.
[2]
Greek Anthology 6.291.3-5 (author unknown), the vow of a wine-loving woman, should her fever break; cf. Gow and Page (vol. I, 74-77),
mu 1022, and
sigma 955. This epigram appears twice in the
Anthologia Palatina (AP). In the first instance, it is attributed to Antipater of Thessalonica. But in the second instance (inserted after 9.164), and following redaction by the AP scribe designated C (
the Corrector), it is noted to be
a)de/spoton,
anonymous (ibid. and vol. II, 100-101)
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: The Garland of Philip and Some Contemporary Epigrams, vol. I, (Cambridge, 1968)
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: The Garland of Philip and Some Contemporary Epigrams, vol. II, (Cambridge, 1968)
Keywords: definition; ethics; food; imagery; medicine; poetry; religion; women
Translated by: Anne Mahoney on 26 August 1998@19:37:23.
Vetted by:William Hutton (Modified headword and translation, added note and keywords, set status) on 1 February 2001@09:40:10.
David Whitehead (modified headword; tweaked translation; x-refs; cosmetics) on 3 January 2005@10:37:13.
David Whitehead (more keywords; tweaks) on 20 December 2011@04:12:25.
Catharine Roth (cosmeticule) on 21 December 2011@01:49:18.
David Whitehead (expanded primary note; cosmetics) on 2 April 2015@11:06:04.
Ronald Allen (expanded n.2, added bibliography, added cross-references, added keywords) on 23 October 2018@18:32:39.
Ronald Allen (typo n.2 second cross-reference) on 23 October 2018@18:40:26.
Ronald Allen (corrected epigram attribution in n.2, added bibliography entry) on 29 October 2018@13:29:47.
Headword:
*)abudhno\n
e)pifo/rhma
Adler number: alpha,100
Translated headword: Abydene dessert
Vetting Status: high
Translation: Whenever something unpleasant happens as a result of someone having shown up at the wrong time, we are accustomed to call it an "Abydene dessert." This is because the people of
Abydos,[1] whenever they entertain a fellow-citizen or a foreigner, bring their children around to be admired after the ointments and the crowns. Those in attendance are disturbed by both the nurses clamoring and the children screaming. Hence it has become customary to say the foregoing.[2]
*)abudhno\n e)pifo/rhma: o(/tan a)kai/rws tino\s e)pifane/ntos a)hdi/a tis h)=|, ei)w/qamen le/gein *)abudhno\n e)pifo/rhma. dia\ to\ tou\s *)abudhnou\s, o(/tan tina\ tw=n politw=n h)\ ce/nwn e(stiw=si, meta\ to\ mu/ron kai\ tou\s stefa/nous ta\ paidi/a perife/rein filhqhso/mena. tw=n te tiqhnw=n qorubousw=n tw=n te paidi/wn kekrago/twn e)noxlei=sqai tou\s paro/ntas. a)f' ou(= ei)/qistai le/gein to\ prokei/menon.
Notes:
[1] A city on the Asiatic shore of the Hellespont: see
alpha 101.
[2] See also
Zenobius 1.1 and other paroemiographers. For a different explanation (involving taxes and harbor dues) see
Athenaeus,
Deipnosophists 14.641A [14.47 Kaibel], citing Aristeides,
On Proverbs.
Translated by: Anne Mahoney on 25 August 1998@19:00:52.
Vetted by:
Headword:
*)aburta/kh
Adler number: alpha,103
Translated headword: sour-sauce, aburtake, abyrtake, abyrtace
Vetting Status: high
Translation: A sharp-flavored barbarian dish, prepared from leeks and cress[-seeds] and pomegranate kernels and other such things, quite clearly pungent.
Theopompus in
Theseus [writes]: "he will reach the land of the Medes, where aburtake is made mostly of cress and leeks."[1] The noun also appears in the
Kekruphalos of
Menander.[2]
*)aburta/kh: u(po/trimma barbariko\n, kataskeuazo/menon dia\ pra/swn kai\ karda/mwn kai\ r(o/as ko/kkwn kai\ e(te/rwn toiou/twn, drimu\ dhlono/ti. *qeo/pompos *qhsei=: h(/cei de\ *mh/dwn gai=an, e)/nqa karda/mwn plei/stwn poiei=tai kai\ pra/swn a)burta/kh. e)/sti kai\ e)n *kekrufa/lw| *mena/ndrou tou)/noma.
Notes:
[1]
Theopompus fr. 17 Kock, now 18 Kassel-Austin. In the long list of food allowances for the Persian Kings (allegedly seen in Babylon by Alexander the Great) in
Polyaenus 4.3.32 there is a mention of salted capers "from which they make
abyrtakai".
[2]
Menander fr. 280 Kock, 247 Koerte, now 217 Kassel-Austin. For other appearances of the word in comedy see LSJ s.v. at web address 1 below.
Web address 1
Keywords: botany; comedy; food; geography
Translated by: Elizabeth Vandiver on 21 November 1998@17:00:55.
Vetted by:
Headword:
*)agaqa/
Adler number: alpha,108
Translated headword: goods, goodies
Vetting Status: high
Translation: Xenophon used the word of foodstuffs and drinks which bring enjoyment and good cheer.[1]
Also [sc. attested is the phrase] "Good Things Kilikon" - with "has" omitted. Kilikon [is] a proper name. He was wealthy.[2]
Greek Original:*)agaqa/: e)pi\ tw=n pro\s a)po/lausin kai\ eu)wxi/an siti/wn kai\ potw=n e)xrh/sato *cenofw=n th=| le/cei. kai\ *)agaqa\ *kili/kwn, lei/pei to\ e)/xei. *kili/kwn de\ o)/noma ku/rion. eu)/poros de\ h)=n.
Notes:
[1]
Xenophon,
Anabasis 4.4.9 (web address 1 below).
[2] This is only one possible explanation of the proverbial phrase. For another, probably better one - with another version of the name (Killikon: apparently authentic, as it derives from
Aristophanes,
Peace 363 [web address 2 below]) - see
kappa 1610; but note also
kappa 223 and
pi 2040 on "Kallikon".
Web address 1,
Web address 2
Keywords: aetiology; biography; daily life; definition; economics; ethics; food; historiography; proverbs
Translated by: David Whitehead on 10 February 2001@09:14:18.
Vetted by:
Headword:
*)agaqh\
kai\
ma/za
met'
a)/rton
Adler number: alpha,110
Translated headword: after bread a barley cake is good too
Vetting Status: high
Translation: In reference to those who give or take second-best.[1]
*ma/za [barley cake] has an acute [accent]; for a circumflex does not occur before the position of a long vowel.[2]
Aristophanes, though, gives
ma/za a circumflex: "bring, bring a barley cake for the dung-beetle as quick as you can."[3]
*)agaqh\ kai\ ma/za met' a)/rton: e)pi\ tw=n ta\ deuterei=a dido/ntwn h)\ ai(roume/nwn. ma/za o)cei=an e)/xei: e)pa/nw ga\r qe/sei makra=s perispwme/nh ou) ti/qetai: o( de\ *)aristofa/nhs perispa= th\n ma/zan: ai)=r' ai)=re ma/zan w(s ta/xista kanqa/rw|.
Notes:
All except the first sentence of this entry is reported by Adler as a marginal gloss in manuscripts A (= Parisinus 2625) and M (=
Marcianus 448).
[1] cf.
Zenobius 1.12.
[2] Yet in classical Attic, the final syllable is short, so the first syllable can have a circumflex:
ma=za. See LSJ (web address 1).
[3]
Aristophanes,
Peace 1 (web address 2); again at
alphaiota 280 and
alphaiota 299. In the
Aristophanes passage the word is not actually used for cakes of barley but for cakes of dung.
Web address 1,
Web address 2
Keywords: comedy; daily life; definition; dialects, grammar, and etymology; food; zoology
Translated by: William Hutton on 30 March 2001@14:33:31.
Vetted by:David Whitehead (augmented notes; minor cosmetics) on 31 March 2001@03:05:31.
William Hutton (Augmented note) on 31 March 2001@08:40:31.
Jennifer Benedict (betacoding, cosmetics) on 26 March 2008@00:25:33.
David Whitehead (modified end of translation; augmented note and keywords; cosmetics) on 27 March 2008@07:28:04.
Catharine Roth (cosmetics, status) on 4 July 2011@19:14:38.
Headword:
*)agaqou=
*dai/monos
Adler number: alpha,122
Translated headword: of the Good Spirit
Vetting Status: high
Translation: The ancients had a custom after dinner of drinking 'of the Good Spirit', by taking an extra quaff of unmixed [wine]; and they call this 'of the Good Spirit',[1] but when they are ready to depart, 'of Zeus the Savior'. And this is what they called the second [day] of the month.[2] But there was also in
Thebes a hero-shrine of the Good Spirit.
But others say that the first drinking vessel was called this.[3]
Aristotle composed a book
On the Good in which he delineated the unwritten doctrines of
Plato.
Aristotle mentions the composition in the first [book] of
On the Soul, calling it
On Philosophy.[4]
*)agaqou= *dai/monos: e)/qos ei)=xon oi( palaioi\ meta\ to\ dei=pnon pi/nein *)agaqou= *dai/monos, e)pirrofou=ntes a)/kraton, kai\ tou=to le/gein *)agaqou= *dai/monos, xwri/zesqai de\ me/llontes, *dio\s *swth=ros. kai\ h(me/ran de\ th\n deute/ran tou= mhno\s ou(/tws e)ka/loun. kai\ e)n *qh/bais de\ h)=n h(rw=|on *)agaqou= *dai/monos. a)/lloi de/ fasi to\ prw=ton poth/rion ou(/tw le/gesqai. o(/ti peri\ ta)gaqou= bibli/on sunta/cas *)aristote/lhs, ta\s a)gra/fous tou= *pla/twnos do/cas e)n au)tw=| katata/ttei. kai\ me/mnhtai tou= sunta/gmatos *)aristote/lhs e)n tw=| prw/tw| peri\ yuxh=s, e)ponoma/zwn au)to\ peri\ filosofi/as.
Notes:
The first paragraph here is paralleled (in general terms) in
Photius and other lexica, and also in the
scholia to
Aristophanes,
Peace 300, where this genitive-case phrase occurs.
See also
alpha 966.
[1] cf.
Athenaeus,
Deipnosophists 15.675B-C (15.17 Kaibel), where the G.S. is equated, not necessarily correctly, with Dionysos.
[2] cf.
Hesychius s.v., and see generally J.D. Mikalson,
The Sacred and Civil Calendar of the Athenian Year (Princeton 1975) 15 for this and other evidence and modern discussion (not confined to
Athens).
[3] From
alpha 966.
[4]
Aristotle,
de anima 404b19; cf. Alexander of
Aphrodisias, Commentaries on
Aristotle's Topics 75.32-35.
Translated by: William Hutton on 1 April 2001@00:18:44.
Vetted by:David Whitehead (added notes; cosmetics) on 25 April 2002@03:46:05.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 22 December 2011@07:23:37.
Headword:
*)aga/qwn
Adler number: alpha,124
Translated headword: Agathon
Vetting Status: high
Translation: A proper name. He was a tragic poet; but he was slandered for effeminacy.
Aristophanes [writes]:[1] "Where is
Agathon?" -- "He's gone and left me." -- "Where on earth is the wretch?" -- "At a banquet of the blessed." This
Agathon was good by nature, "missed by his friends" and brilliant at the dinner table. They say also that the
Symposium of
Plato was set at a dinner party of his, with many philosophers introduced all together. A comic poet [
sic] of the school of Socrates. He was lampooned in comedy for womanliness.
*)aga/qwn: o)/noma ku/rion. tragiko\s de\ h)=n: diebe/blhto de\ e)pi\ malaki/a|. *)aristofa/nhs: *)aga/qwn de\ pou= 'stin; a)polipw/n m' oi)/xetai. poi= gh=s o( tlh/mwn; e)s maka/rwn eu)wxi/an. ou(=tos o( *)aga/qwn a)gaqo\s h)=n to\n tro/pon, poqeino\s toi=s fi/lois kai\ th\n tra/pezan lampro/s. fasi\ de\ o(/ti kai\ *pla/twnos *sumpo/sion e)n e(stia/sei au)tou= ge/graptai, pollw=n a(/ma filoso/fwn paraxqe/ntwn. kwmw|diopoio\s *swkra/tous didaskalei/ou. e)kwmw|dei=to de\ ei)s qhlu/thta.
Notes:
C5 BCE; OCD(4) s.v. (pp.37-7); TrGF 39. See also under
alpha 125.
[1]
Aristophanes,
Frogs 83-85 (web address 1), with scholion; dialogue between Herakles and Dionysos. The phrase "missed by his friends", which the lexicographer uses below, is from the same source.
Web address 1
Keywords: biography; comedy; definition; ethics; food; gender and sexuality; philosophy; poetry; tragedy; women
Translated by: William Hutton on 1 April 2001@00:48:08.
Vetted by:
Headword:
*)aga/laktes
Adler number: alpha,128
Translated headword: milkmates
Vetting Status: high
Translation: [Meaning] those who are members of the same family, blood-kin, brothers. But others [sc. define the terms as] those sharing priesthoods and [sc. who are also] fellow-family-members. But some [sc. define it as] those brought up together.[1]
Greek Original:*)aga/laktes: o(mogenei=s, o(/maimoi, a)delfoi/. a)/lloi de\ tou\s i(erei/wn koinwnou\s kai\ suggenei=s. oi( de\ suntro/fous.
Notes:
See LSJ s.v.
a)ga/lac and
a)ga/laktos at web addresses 1 & 2. The present headword, a nominative plural, is evidently extracted from somewhere -- probably from its only attested instance outside lexica (etc.):
Callimachus,
Hymns 2.52.
cf. generally
gamma 17.
[1] Same material in
Eudemus, partially in other lexica.
Web address 1,
Web address 2
Keywords: definition; dialects, grammar, and etymology; food; imagery; poetry; religion
Translated by: William Hutton on 1 April 2001@01:06:44.
Vetted by:
Headword:
*)/aggaros
Adler number: alpha,163
Translated headword: a)/ggaros
Vetting Status: high
Translation: and a)ggarei/a, public and compulsory servitude.[1]
"For just as to him eating seemed to be a mere distraction, with nature as it were putting him into compulsory servitude [a)ggareuome/nhs] when it came to food."[2]
Greek Original:*)/aggaros: kai\ *)aggarei/a, h( dhmosi/a kai\ a)nagkai/a doulei/a. w(/sper ga/r ti au)tw=| pa/rergon to\ e)sqi/ein th=s fu/sews au)to\n a)ggareuome/nhs peri\ ta\ brw/mata e)fai/neto ei)=nai.
Notes:
Reference:
A. Kaldellis, ed. and trans., Prokopios: The Secret History, (Indianapolis 2010)
Associated internet address:
Web address 1
Keywords: biography; daily life; definition; ethics; food; historiography; history; imagery
Translated by: Gregory Hays on 23 June 1999@13:07:47.
Vetted by:
Headword:
*)agelai/a
stafulh/
Adler number: alpha,184
Translated headword: ordinary bunch of grapes
Vetting Status: high
Translation: [Meaning] the cheap [sort].[1]
Also [sc. attested is] a)gelai=a ["ordinary things"],[2] [meaning] those with no distinction.
Greek Original:*)agelai/a stafulh/: h( eu)telh/s. kai\ *)agelai=a, ta\ ou) gennai=a.
Notes:
cf.
alpha 186,
alpha 187,
alpha 188,
alpha 189.
[1] The headword phrase is presumably quoted from somewhere; as presented here, its adjective is in the feminine nominative singular.
[2] Same adjective but in the neuter nominative/accusative plural.
Translated by: Gregory Hays on 7 June 1999@11:35:43.
Vetted by:
Headword:
*)/ageustos
qoi/nhs
Adler number: alpha,207
Translated headword: without a taste of the feast
Vetting Status: high
Translation: [Meaning someone] living a (?)refined life.[1] Also [sc. attested is the plural] a)/geustoi, [meaning those] lacking experience.[2]
[Something] "lacking taste"[3] has four meanings: either that which is lacking flavor as yet, but capable of being given flavor, like water -- for being inert it is capable of having flavor imparted to it; or that which is subject to the other senses, like sound; or that which has a small amount of taste, like the watery kinds of porridge; or that which has a bad taste, like poisons. And [it is] clear that the sense of taste partakes of some of these things and some not. And in the case of the other senses also these four significations are recognized. They say that [the distinction between] that which is drinkable and undrinkable [are] the beginnings of tasting. For the first distinction taste makes is between these things. For it is especially in moist conditions that even the flavor arising from a mixture of dry elements is recognizable; and just as a drink becomes drinkable through the admixture of good flavor, thus also it becomes undrinkable through the admixture of undrinkable flavor. But both, that is, both the drinkable and the undrinkable, [are] tastable. And the undrinkable [is] tastable not as a fulfillment of the sense of taste but as something destructive to it because of the awfulness of the flavor. But the drinkable [is tastable] as something that preserves and fulfills that which is tastable by nature. Therefore the drinkable and the undrinkable are the beginnings of what is tastable. And since that which is drinkable [is] moist, and moistness is perceivable by the sense of touch, thus moistness is touchable and that which has such a flavor is tastable. This is something common to the senses of touch and taste: in the case of touch it is one of the specific things that it senses; in the case of taste it is the stuff and the vehicle of the tastes.
Greek Original:*)/ageustos qoi/nhs: a)stei/ws bi/ou e)/xwn. kai\ *)/ageustoi, a)/peiroi. *)/ageuston, tetraxw=s: h)\ ga\r to\ a)xu/mwton me\n te/ws, duna/menon de\ xumwqh=nai, w(s to\ u(/dwr: a)/poion ga\r o)\n du/natai xumwqh=nai: h)\ to\ tai=s a)/llais ai)sqh/sesin u(pokei/menon, w(s o( yo/fos, h)\ to\ mikra\n e)/xon geu=sin, w(s ta\ u(dara\ tw=n r(ofhma/twn, h)\ to\ kakh\n e)/xon geu=sin, w(s ta\ dhlhth/ria. kai\ dh=lon ti/nwn tou/twn a)ntilamba/netai h( geu=sis, kai\ ti/nos mh/. kai\ e)pi\ tw=n a)/llwn de\ ai)sqh/sewn ta\ te/ssara tau=ta ginw/sketai shmaino/mena. a)rxa\s de\ tw=n geustw=n to\ poto/n fasi kai\ to\ a)/poton. ei)s tau=ta ga\r prw/tws diairei=tai to\ geusto/n. kai\ ga\r e)n tw=| u(grw=| ma/lista kai\ o( xumo\s e)k th=s e)pimici/as tw=n chrw=n prosgeno/menos: kai\ w(/sper to\ poto\n po/timon gi/netai dia\ th\n e)pimici/an tou= xrhstou= xumou=, ou(/tw kai\ to\ a)/poton dia\ th\n e)pimici/an tou= a)po/tou xumou=. a)mfo/tera de\, to/ te a)/poton kai\ to\ poto\n, geusta/. geusto\n de\ to\ a)/poton, ou)x w(s teleiwtiko\n, a)ll' w(s fqartiko\n th=s geu/sews dia\ moxqhri/an xumou=. to\ de\ poto\n w(s swstiko/n te kai\ teleiwtiko\n tou= kata\ fu/sin geustikou=. a)/rxei ou)=n tw=n geustw=n kata\ tou=ton to\n lo/gon to\ poto\n kai\ to\ a)/poton. e)pei\ de\ to\ poto\n u(gro\n, to\ de\ u(gro\n th=| a(fh=| a)ntilhpto\n, w(s me\n u(gro\n a(pto\n, w(s de\ toio/nde xumo\n e)/xon geusto/n. tou=to ou)=n koino\n a(fh=s kai\ geu/sews, th=s me\n a(fh=s w(s i)/dion au)th=s ai)sqhto\n, th=s de\ geu/sews w(s u(/lh kai\ o)/xhma tw=n geustw=n.
Notes:
The headword phrase, illustrative of an idiom noted in LSJ s.v.
a)/geustos, I -- is presumably quoted from somewhere. It features also in, besides other lexica, two adjacent entries in
Photius (alpha156 and alpha157 Theodoridis), and can be traced back to -- but not beyond -- two lemmata in the epitome of
Phrynichus,
Praeparatio sophistica (18.8 and 18.25 de Borries).
[1] This gloss does not seem very apt for the headword phrase. Adler reports no manuscript variations for the Suda iself, but, in the equivalent entry in
Photius, Theodoridis obelizes
a)stei/ws and notes Croenert's suggested emendation
a)geu/stws.
[2] Same glossing in
Photius (alpha158 Theodoridis) and other lexica; evidently quoted from somewhere.
[3] What now follows draws on John
Philoponus' commentary on
Aristotle's
de anima 404.10-29 Hayduck. There are summary cross-references to this material at
alpha 3603 and
pi 2141.
Translated by: William Hutton on 22 October 2000@13:17:10.
Vetted by:
Headword:
*)agei/rei
Adler number: alpha,211
Translated headword: collects
Vetting Status: high
Translation: [Meaning he/she/it] gathers.[1]
Also [sc. attested is the participle] "those who collect".[2] "For their manner was sacred and nothing like those who collect [alms?]."[3]
And elsewhere: "wishing to go undetected, he shaves his head and his beard and puts on an Egyptian mantle, the sort that the attendants of Isis wear, and shaking a sistrum and going from one city to the next, and collecting [alms] in the name of the goddess and gratefully accepting necessary sustenance, as a drug against hunger".[4]
Greek Original:*)agei/rei: suna/gei. kai\ *)agei/rousin. o( ga\r tro/pos i(ero\s h)=n kai\ ou)de\n e)oikw\s toi=s a)gei/rousin. kai\ au)=qis: o( de\ laqei=n qe/lwn curei=tai th\n kefalh\n kai\ to\ ge/neion, kai\ stolh\n *ai)gupti/an a)nalabw\n, h(\n oi( th=s *)/isidos qerapeuth=res h)/sqhntai, kai\ sei=stron e)pisei/wn kai\ po/lin e)k po/lews a)mei/bwn, kai\ th=| qew=| a)gei/rwn kai\ a)nagkai/as trofa\s, limou= fa/rmaka, a)gaphtw=s lamba/nwn.
Notes:
[1] Same or similar entry in other lexica; references at
Photius alpha140 Theodoridis. The headword must be quoted from somewhere.
[2] Dative plural
a)gei/rousin, from the quotation which follows.
[3]
Philostratus,
Life of Apollonius of Tyana 4.39.
[4]
Aelian fr.124c Domingo-Forasté (121 Hercher); see also
pi 2900,
sigma 293.
Translated by: William Hutton on 22 October 2000@13:45:00.
Vetted by:
Headword:
*)agkistreu/ei
Adler number: alpha,247
Translated headword: angles for
Vetting Status: high
Translation: [Meaning he/she/it] entices with bait.
Greek Original:*)agkistreu/ei: delea/zei.
Note:
LSJ entry for this verb (which has figurative as well as literal applications) at web address 1. The present instance of it -- third person singular, present indicative active -- occurs also in other lexica and grammars, with the same glossing (references at
Photius alpha183 Theodoridis); it must be quoted from somewhere.
Web address 1
Keywords: definition; dialects, grammar, and etymology; food; imagery
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:02:49.
Vetted by:Catharine Roth (Added headword translation and link (not currently functional because of an error in LSJ at Perseus).) on 4 March 2001@22:46:06.
David Whitehead (augmented note; added keyword; cosmetics) on 23 July 2003@06:57:27.
David Whitehead (more keywords; tweaks cosmetics) on 4 January 2012@05:22:26.
David Whitehead on 18 August 2013@08:00:05.
Catharine Roth (cosmeticule) on 22 November 2020@13:53:31.
Headword:
*)agkw/n
Adler number: alpha,249
Translated headword: elbow
Vetting Status: high
Translation: "In the royal palace of Gelimer was a building full of darkness, which the Carthaginians used to call [the] Elbow; therein were thrown all toward whom the tyrant was ill-disposed. There, in the time of Belisarius, happened to be confined many traders from the east about to be destroyed by the tyrant at that time, whom the guard of the prison released."[1]
"And he placed the siege-engines in the way that seemed most timely, and he hit both the wall-angles [
angkones] and the trenches from both sides."[2]
Also [sc. attested is]
a)gkw=nes, a certain part of the house.[3]
Another meaning of
a)gkw=nes is everything that, in a dream, fixes the well-ordered aspect of life.[4]
*)agkw=nes [are] also the prominences of rivers, the ones at the banks.
"It was not possible to sail through to the stream ahead because of the size of the descending prominences which it was necessary for those dragging the ships to bend round."[5]
Also [sc. attested is]
a)gkw=nes, [in the sense of] the heights of the mountains. "Some of you seek out the [western] heights, and some the eastern, going toward the evil exit of the man."[6]
And [there is] a proverbial expression: wiping one's nose with the elbow.[7]
Bion the philosopher said: "my father was a freed slave, wiping his nose with his elbow;" it indicated clearly the saltfish-importer.[8]
See another proverbial expression, 'sweet bend' [in a river, etc.].[9]
*)agkw/n: e)n th=| basilikh=| au)lh=| tou= *geli/meros oi)/khma h)=n sko/tous a)na/plewn, o(\ dh\ *)agkw=na e)ka/loun oi( *karxhdo/nioi: e)/nqa e)neba/llonto a(/pantes oi(=s a)\n xalepai/noi o( tu/rannos. e)ntau=qa e)pi\ *belisari/ou polloi\ kaqeirgme/noi e)tu/gxanon tw=n e(w/|wn e)mpo/rwn, ou(\s me/llontas kat' e)kei=no kairou= a)nairei=sqai u(po\ tou= tura/nnou o( fu/lac tou= desmwthri/ou a)pe/luse. kai\ dieti/qei ta\s mhxana\s h(=| ma/lista e)do/kei kai/rion, a)gkw=nas te kai\ ta/frous e)ba/leto e(kate/rwqen. kai\ *)agkw=nes, me/ros ti th=s oi)ki/as. a)gkw=nes de\ kai\ pa/nta ta\ prosphsso/mena kat' o)/nar to\ ko/smion tou= bi/ou shmai/nei. *)agkw=nes kai\ ai( tw=n potamw=n e)coxai\, ai( para\ tai=s o)/xqais. ou) dunato\n h)=n pro\s a)nti/on to\n r(ou=n a)naplei=n dia\ to\ me/geqos tw=n prospipto/ntwn a)gkw/nwn, ou(\s e)/dei ka/mptein pare/lkontas ta\s nau=s. kai\ *)agkw=nas, ta\s a)/kras tw=n o)rw=n. oi( de\ spei/rousin a)gkw=nas, oi( d' a)nthli/ous zhtei=t' i)o/ntes t' a)ndro\s e)/codon kakh/n. kai\ paroimi/a: tw=| a)gkw=ni a)pomusso/menos. *bi/wn fhsi\n o( filo/sofos: e)mou= o( path\r me\n h)=n a)peleu/qeros, tw=| a)gkw=ni a)pomusso/menos: diedh/lou de\ to\n tarixe/mporon. zh/tei kai\ a)/llhn paroimi/an, to\ gluku\s a)gkw/n.
Notes:
[1] An abridgement of
Procopius,
History of the Wars of Justinian 3.20.4-7 (web address 1), the prison guard at Gelimer's Carthage palace releases the captive traders as Belisarius's (cf.
beta 233, generally) fleet makes its approach (September 533 CE); cf. Kaldellis (184). On Gelimer, king of the Vandals and Alans (530-534), see PLRE IIIa s.v. Gelimer.
[2] From an unidentifiable military narrative. (For the headword in this sense see LSJ s.v., II.)
[3] For this gloss, cf.
iota 552.
[4]
Artemidorus 1.74; cf.
omicron 349.
[5] Quotation unidentifiable.
[6]
Sophocles,
Ajax 805-6 (web address 2); the first adjective is garbled here.
[7] cf.
Mantissa Proverbiorum 3.31 and the quotation which follows here.
[8]
Diogenes Laertius 4.46.
[9]
gamma 316.
A. Kaldellis, ed. and H.B. Dewing, trans., Prokopios: The Wars of Justinian, (Indianapolis 2014)
J.R. Martindale, The Prosopography of the Later Roman Empire, vol. IIIa, (Cambridge, 1992)
Associated internet addresses:
Web address 1,
Web address 2
Keywords: architecture; biography; chronology; daily life; dreams; economics; ethics; food; geography; historiography; history; imagery; military affairs; philosophy; proverbs; science and technology; trade and manufacture; tragedy
Translated by: Nathan Greenberg ✝ on 24 November 1998@13:57:02.
Vetted by:David Whitehead (supplied headword; added notes; augmented keywords; cosmetics) on 29 April 2002@04:02:29.
David Whitehead (another keyword) on 9 October 2005@08:29:24.
David Whitehead (another keyword) on 20 November 2005@10:40:36.
David Whitehead (more keywords; tweaks and cosmetics) on 20 February 2011@08:38:56.
Catharine Roth (tweaks and cosmetics) on 21 February 2011@01:08:42.
David Whitehead (more keywords; tweaks and cosmetics) on 4 January 2012@05:46:10.
Catharine Roth (coding) on 30 December 2014@00:14:19.
Ronald Allen (expanded n.1, added bibliography, added cross-reference, added link) on 20 November 2023@13:55:59.
Headword:
*)agku/risma
Adler number: alpha,261
Translated headword: anchor-hold
Vetting Status: high
Translation: [Meaning] a kind of wrestling-move. Also [sc. attested is the related participle]
a)gkuri/sas, meaning [someone] wrestling down or taking down by the knee. An 'anchor-hold' is also a hunter's container of figs.[1]
Aristophanes [writes]: "striking, anchoring, then turning his shoulder, you swallowed him up."[2] That is, you smote [him].
*)agku/risma: ei)=dos palai/smatos. kai\ *)agkuri/sas, a)nti\ tou= katapalai/sas h)\ th=| a)gku/lh| katabalw/n. e)/sti de\ a)gku/risma kai\ skeu=os a)greutiko\n su/kwn. *)aristofa/nhs: diabalw\n, a)gkuri/sas, ei)=t' a)postre/yas to\n w)=mon, au)to\n e)kola/bhsas. toute/sti prose/krousas.
Notes:
[1] This meaning is not attested in LSJ (web address 1 below). Perhaps it stems from a misunderstanding of the
Aristophanes passage about to be quoted, where in addition to applying the anchor-hold, Kleon is charged with squeezing treasury officials like ripe figs.
[2]
Aristophanes,
Knights 262-3 (web address 2), with comment from the
scholia there.
Web address 1,
Web address 2
Keywords: athletics; botany; comedy; definition; dialects, grammar, and etymology; food; history; imagery
Translated by: Roger Travis on 4 October 2000@12:34:39.
Vetted by:William Hutton (Modified headword and translation, added note and link to LSJ, added keywords, set status) on 18 June 2001@01:28:37.
David Whitehead (modified translation; added keyword; restorative and other cosmetics) on 4 May 2003@07:28:30.
David Whitehead (more keywords; tweaks and cosmetics) on 4 January 2012@09:01:44.
David Whitehead (cosmetics) on 9 April 2015@07:58:17.
Headword:
*)agleuke/s
Adler number: alpha,269
Translated headword: sour
Vetting Status: high
Translation: [Meaning] what is bitter.
Xenophon used [the word] in the
Oeconomicus.[1] But the word seems to be foreign, Sicilian; at any rate it is much used later in
Rhinthon.[2]
Also [sc. attested is the comparative]
a)gleuke/steron, meaning more/rather bitter.
Xenophon in
Hiero [sc. uses the word].[3]
*)agleuke/s: to\ a)hde/s. *cenofw=n ei)/rhken e)n tw=| *oi)konomikw=|. dokei= de\ ceniko\n ei)=nai to\ o)/noma, *sikeliko/n: polu\ gou=n e)sti\ pa/lin para\ *(ri/nqwni. kai\ *)agleuke/steron, a)nti\ tou= a)hde/steron. *cenofw=n *(ie/rwni.
Notes:
[1] The word does not appear in the transmitted texts of Xen.
Oec., but is a suggested emendation in both 8.3 (for the mss
a)terpe/s) and 8.4 (where its superlative could replace the mss
a)klee/staton).
[2]
Rhinthon fr. 28 Kaibel, 25 K.-A;
Photius alpha200 Theodoridis. (
Rhinthon was a writer of "phlyax" plays, farces, in C3-BCE Syracuse. See generally OCD(4) p.1138, s.v. phlyakes, and 1277, s.v.
Rhinthon.)
[2] Xen.
Hiero 1.21.
Translated by: Roger Travis on 4 October 2000@13:00:57.
Vetted by:
Headword:
*)/agliqes
Adler number: alpha,270
Translated headword: garlic-crowns
Vetting Status: high
Translation: [Meaning] the heads of garlic plants.
Aristophanes [writes]: "like field-mice, you dig garlic-crowns with a peg".[1]
*)/agliqes: ai( kefalai\ tw=n skoro/dwn. *)aristofa/nhs: w(s a)rourai=oi mu/es o)ru/ssete passa/lw| ta\s a)/gliqas.
Notes:
The headword, nominative plural of
a)/glis, is generated by the quotation given (where it is accusative plural).
[1] An approximation of
Aristophanes,
Acharnians 762-3 (web address 1), with scholion.
Web address 1
Keywords: botany; comedy; definition; dialects, grammar, and etymology; food; zoology
Translated by: Roger Travis on 6 October 2000@12:49:51.
Vetted by:David Whitehead (modified translation; added note and keywords; cosmetics) on 18 January 2001@06:04:48.
David Whitehead (more keywords; tweaks) on 5 January 2012@04:49:50.
Catharine Roth (tweaked note and link) on 25 September 2013@01:03:17.
David Whitehead (cosmetics) on 9 April 2015@08:31:08.
Headword:
*)agnapto/tatos
ba/tos
au)=os
Adler number: alpha,273
Translated headword: stiffest dried skate
Vetting Status: high
Translation: [sc. A proverbial phrase] in reference to one who is harsh and obstinate by temperament.
Greek Original:*)agnapto/tatos ba/tos au)=os: e)pi\ tou= sklhrou= kai\ au)qa/dous to\n tro/pon.
Note:
For discussion see
alpha 340, where the entry is repeated (in correct alphabetical context).
Translated by: Roger Travis on 6 October 2000@12:59:16.
Vetted by:
Headword:
*)agoni/a
Adler number: alpha,295
Translated headword: sterility
Vetting Status: high
Translation: Childlessness, barrenness.[1]
Aelian [writes]: "the young generation was being destroyed, and there was also sterility both of the women and of the four-footed flock."[2]
*)agoni/a: a)tekni/a, a)gennhsi/a. *ai)liano/s: diefqei/reto h( neolai/a, kai\ h)=n a)goni/a kai\ me/ntoi kai\ gunaikw=n kai\ th=s a)ge/lhs th=s tetra/podos.
Notes:
Associated internet address:
Web address 1
Keywords: biography; children; definition; food; gender and sexuality; geography; history; medicine; women; zoology
Translated by: Catharine Roth on 12 February 2001@01:15:50.
Vetted by:William Hutton (Added keywords, raised status) on 12 February 2001@19:50:13.
David Whitehead (augmented note; added keywords) on 23 December 2002@11:40:57.
David Whitehead (more keywords; cosmetics) on 5 January 2012@08:49:23.
Catharine Roth (added cross-reference) on 7 January 2012@22:22:26.
Catharine Roth (updated reference in note 2) on 29 January 2012@22:13:26.
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