[1] Aristophanes, Plutus [Wealth] 1052 (web address 1). The first sentence is derived from scholia to this passage, and this may also be true of the rest of the entry.
[2] That is, it is "ah! ah!", not "ha! ha!" A difference registered in Greek by the orientation of a small breathing mark that is easily reversed in transcription, especially since by the time the Suda was compiled the initial 'h' had ceased to be pronounced.
[3] i.e. ἂ ἄ is two words, ἀά would be one.
[4] Greek Anthology 1.34.2; again (with slight variations) at mu 389 and sigma 664.
[5] This gloss-less addendum is actually a separate entry that occurs only in ms S. (In Adler's numbering system this is designated alpha 1b, while the main entry is alpha 1a.) Apparently this is a reference to the Hebrew month of Av, attested with this Greek spelling only in Joannes Lydus, De mensibus 3.22.

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 χεῖρες ἄαπτοι or χεῖρας ἀάπτους (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 + ἅπτομαι ('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 ἀεπτ- . See Chantraine s.v. ἄαπτος .

A word from epic poetry, e.g. Homer, Iliad 5.892 (web address 1), with metrical reduplication of the initial alpha (cf. LSJ s.v. ἄσχετος at web address 2). The headword and the gloss are both masculine/feminine nominative singular.
[1] A related but not identical word (ἀκατακράτητον ) is used to gloss the neuter form of the headword at Etymologicum Magnum 1.32.

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.

For the headword see LSJ s.v. ἄβαλε (web address 1). The entry = Photius, Lexicon alpha26 Theodoridis, and, with the exception of the repetition of the headword within the entry (see note 2), also Synagoge alpha1 (Lexica Segueriana 3.10), Hesychius (s.v. ἄ βάλε , alpha60) and Apollonius Sophistes, Homeric Lexicon 2.15. The word does not occur in the extant text of Homer, but there are other literary attestations including Callimachus fr. 619 Pfeiffer, and Greek Anthology 7.583.1 (Agathias Scholasticus).
cf. generally alpha 14.
[1] For more on εἴθε see epsiloniota 55.
[2] Apparently the beginning of a quotation, perhaps from one of the works mentioned above; otherwise the repetition of the headword is hard to explain. See Theodoridis' note.

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

Adler cites as a comparandum Lexicon Ambrosianum 22, 23, 28.
[1] This suppletion is suggested by the corresponding entry in the Lexicon of pseudo-Zonaras 5.1, which is identical to this entry apart from the headword phrase: vs. Ἀβάντειος here, ps.-Zonaras has Ἀβάντειος δόμος ('Abantian house'). The headword here could serve as a modifier for any substantive of the masculine gender, including a son or descendant, as is suggested by the subsequent reference to a patronymic form. The adjective is unattested outside of grammars and lexica, and ps.-Zonaras provides the only example of it modifying a specific substantive. Stephanus of Byzantium in his entry on 'Abantis', an early name for Euboea (cf. Hesiod fr. 296 Merkelbach-West), notes it as the possessive adjective relating to the Abantes or to their legendary founder Abas, whom Stephanos identifies either as the son of Lynkeus (see note 2 below) or a homonymous son of Poseidon. Cf. also Herodianus Peri orthographias 3.2.429.34 and 465.14.
[2] Not the Abas of alpha 20, but one of the mythological figures of that name; in fact almost certainly A. the son of Lynkeus, king of Argos [Myth, Place] after Danaos and father of the twins Akrisios and Proitos (Pausanias 2.16.2 (web address 1); Apollodorus, Library 2.2.1 (web address 2)).
[3] This term is used by (e.g.) Ovid both for an actual son of Abas (Metamorphoses 4.607 (Acrisius): web address 3) and in the sense of a more distant descendant (4.673 (Perseus, great-grandson of Abas; cf. pi 1372): web address 4).

Strictly speaking the headword is a truncated Aramaic, rather than Hebrew, term. Its proper form in Greek transliteration is σαβαχθάνι 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 ἀβαχθανη --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 (σαβαχθανί ) in the headword; however, his citation from The Greek New Testament According to the Majority Text (1982) places the accent over the penultimate (σαβαχθάνι ). In addition, Perschbacher offers the transliteration σαβαχθανεί 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 -ει 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 καθαρός .

Attested only here and, according to Adler, the Ambrosian Lexicon (10).

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

[1] Same material in other lexica; references at Photius alpha39 Theodoridis. The headword -- shown by the glossing to be neuter nominative/accusative singular rather than masculine accusative singular -- is evidently quoted from somewhere. The possibilities are numerous. (Latte on Hesychius s.v. confidently asserts Euripides, Alcestis 242.)
[2] Quotation unidentifiable -- but perhaps from Plutarch, who has several instances of the idiom ἀβιώτως ἔχειν .
[3] For this word see also alpha 50.

In the mountains of NE India, present-day Hazara: Sanskrit Abhisara; Barrington Atlas map 6 grid C3. The Atlas uses the nominative plural Abisareis, which is found in e.g. Arrian, Indica 4.12, and represents a pluralisation of the (Greek version of the) ruler's name, Abisares; and the Suda's Abisaros is presumably a non-existent nominative derived from the genitive of this name, Abisarou.

[1] The entry has begun with two unglossed headwords, ἀβολήτωρ ('one who meets': LSJ -- web address 1 below) and ἄβολις (attested only here; not in LSJ).
[2] γνώμων ; cf. gamma 347, kappa 1061.
[3] Accusative plural, evidently quoted from somewhere.

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

An iambic trimeter, unattributable to any particular author but regarded by Maas (BZ 28 (1928) 421) as coming from a comedy; now Kassel-Austin adespota fr. 915.
The entry is out of alphabetical order; cf. alpha 31, alpha 32, alpha 33.

cf. generally alpha 70.
[1] The headword is dative plural of this adjective, presumably extracted from the quotation given.
[2] A truncated version of Aelian fr. 53h Domingo-Forasté (50 Hercher); more fully at delta 75, and see also upsilon 290.

Comparably, according to Adler, in the Ambrosian Lexicon.
Abrettene is mentioned by Strabo and Arrian, amongst others. Its name is derived from the nymph Brettia (according to Stephanus of Byzantium s.v.), and it lay between the Rhyndakos and Makestos rivers in Asian Mysia (present-day Turkey): Barrington Atlas map 62 grid A2.
For Mysia see also mu 1472 and further cross-references there.

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 κατά (LSJ s.v. IV).
[2] His predecessor (and, allegedly, father) Flavius Bauto.
[3] "Part proof" γοῦν (Denniston, p. 451).
[4] theta 144.
[5] omicron 762.

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.

Same or similar entry in other lexica; references at Photius alpha57 Theodoridis. The headword is otherwise unattested.

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 βυσσοδομεύω occurs most frequently, it has the sense "brood over."
[3] cf. Etymologicum Magnum 4.44. These are principal parts of the verb βύω , which means "to stuff," followed by βυσός , which does not exist according to LSJ. Probably this is a mistake for βυσσός , "depth of the sea" (cf. beta 598, βυσσόν ). 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 ἀ-βυσσος 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" [ἀργύριον ] is a neuter noun in Greek, while lake [λίμνη ] in the previous sentence is feminine; the point is that the same form ἄβυσσον 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 τὸ ἀργύριον τὸ ἄβυσσον 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.

[1] The headword (a single word in the Greek) is a very rare feminine noun. It is glossed with this same phrase in the parallel entry in ps.-Zonaras.
[2] 'Anon.': LSJ s.v. Perhaps Polybius, according to Adler. But suggested as a fragment of Damascius by Asmus (fr. 20), and accepted as such by Zintzen (fr. 25) and Athanassiadi (fr. 158).