This form of the headword, the nominative singular masculine/feminine, is unattested outside lexicography; however, plural forms occur frequently in hexameter poetry, in the formula xei=res a)/aptoi or xei=ras a)a/ptous (usually interpreted as 'irresistable hands'); e.g. Homer, Iliad 8.450 (web address 1).
[1] The etymological comments that follow occur only in mss G (= Parisinus 2623) and T (= Vaticanus 881); cf. Herodianus 3.2.30.
[2] This etymology, alpha-privative + a(/ptomai ('touch'), is the one most commonly accepted nowadays. See LSJ s.v. (web address 2) and Schwyzer, DGE. Yet there is reason for doubt, and the correct Homeric form (attested already by Aristophanes of Byzantium) may actually be a)ept-. See Chantraine s.v. a)/aptos.

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.

Likewise in other lexica; see the references at Photius alpha27 Theodoridis. The headword variant -- for the aorist indicative active of ba/llw, third person singular -- is otherwise unattested.

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.

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 lacking, Adler reports, in ms S.)
The headword is found only in lexicographers, who seem unsure of its meaning(s): besides the above, cf. a)nai/sxuntos 'shameless' (Hesychius) and a)no/sios 'unholy' (Hesychius and the Etymologicum Gudianum).

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.

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.