The headword is the genitive singular of the noun di/kh (delta 1089, delta 1090, etc.), evidently quoted from somewhere, although not from either of the quotations given; perhaps from commentary to Aristophanes, Clouds 764 and/or 874 and/or 904, where the headword occurs and where one or the other of the first two glosses given here is used in various scholia.
[1] = Synagoge delta289, Photius delta602 Theodoridis. The noun dikaiosu/nh may also be translated as "justice", but it denotes justice as a virtue, emphasizing, like many others -su/nh-words, one's "ability" to be just and upright. Hence "righteousness" in the translation here. For the gloss timwri/as ('vengeance') cf. Etymologicum Magnum 276.8.
[2] Quotation (via the Excerpta Constantiniana, Adler supposes) unidentifiable. Poetry? The words seem to hint at an iambic rhythm, although it is not possible to ascribe them to "real" trimeters (h(/komen komiou/menoi would include a broken anapaest, par'a)ndrw=n - di/kas a substitution with dactyl in the second foot, which contains no anceps). But the quotation might have been altered in some way, as often in the Suda. Perhaps a distant recollection of Libanius, Oration 4.2.36: ou) kako\n poih/sontes e(te/rous h(/komen, a)ll' a(\ te a)fh|re/qemen komiou/menoi w(=n te h)dikh/meqa di/kas a)/neu o(/plwn proslhyo/menoi ('we have come not to do others ill, but to obtain what we were deprived of and to receive justice without arms for the injustices committed against us.')
[3] The remainder of this entry = Aelian fr. 28 Domingo-Forasté (25 Hercher).
[4] cf. Hesiod, Works and Days 256 (web address 1). Aelian's words summarize the comparison between the just and unjust cities in Hesiod's text, which M.L. West has recognized as a Semitic pattern, both in content and in style (see West [below] on lines 225-247; cf. LXX Leviticus 26, Deuteronomy 28). For the idea that justice is rewarded by the fertility of earth see Homer, Odyssey 19.109ff.; further parallels are Aeschylus, Supplices 627-29, Eumenides 937-87; Sophocles, Oedipus Rex 269-71. The notion is also to be seen in the accounts concerning the Golden Age; conversely, ancient writers very often associate a violation of justice's rules with something amiss in the normal functioning of natural elements.
[5] Hesiod, Works and Days 238.
[6] The image of justice as a girl sitting by the throne of her father Zeus is developed in Aeschylus' Aitnaiai (cf. fr. 530 Mette-282 Lloyd-Jones). See also Solon 4.15ff., where justice is silently observing human events both of the present and the past (sigw=sa su/noide ta\ gino/mena pro\ t'e)/onta; Orpheus fr. 23, very close to Hesiod's representation ([*di/khn] para\ to\n tou= *dio\s qro/non kaqhme/nhn pa/nta ta\ tw=n a)nqrw/pwn e)fora=n, "[justice] is seated by Zeus's throne and looks at all human events". For further discussion see West [below] on Hesiod, Works and Days 259.
[7] Homer, Iliad 16.388ff.