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.

A paraphrase of St. John Chrysostom, Homily on the Epistle to the Romans PG 60.527.
(Entry placed after alpha 16, Adler reports, in mss GTMB.)
[1] Deuteronomy 32:18 LXX (web address 1).
[2] Malachi 2:10 LXX (web address 2).
[3] cf. Ep.Romans 8:15 (web address 3).
[4] On "Abba," see also alpha 12.

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.

This entry occurs after alpha 17 in ms A (= Parisinus 2625), after alpha 9 in ms S (= Vaticanus 1296) and in the margin of ms D (Bodleianus Auct. V 52).
[1] The given form is a dative plural of a)/bac, ("abacus"), and the lexicographer explains it by reference to the diminutive a)ba/kion. The primary sense is a table topped by a slab, or the slab itself; a "calculator" is a secondary meaning.
[2] Symeon Metaphrastes (also known as the Logothete ('Lawmaker')) Patrologia Graeca 115.837c. On Thecla, cf. tau 1108.

See generally A.H. Griffiths in OCD(4) p.1: "legendary devotee of Apollo from the far north, a shamanistic missionary and saviour-figure like Aristeas [alpha 3900]". Adler credits this part of the entry to the Epitome Onomatologi Hesychii Milesii.
[1] Or in one manuscript, 'Skythian'.
[2] Perhaps from a scholion on the passage about to be cited (so Adler). Cf. Herodotos 4.36.1 (web address 1).
[3] Gregory of Nazianzus PG 36.524b.
[4] This material is from Harpokration s.v. *)/abaris
[5] 768-765 BCE. Harpokration (see preceding note) cites Hippostratos (FGrH 568 F4) to this effect, but adds that there were later alternatives: the twenty-first Olympiad (696-693) or "the time of Croesus, king of Lydia" (so Pindar, fr.270 Snell-Maehler), i.e. c.560-546.
[6] The word used for the Avars here, *)aba/ris, is a homograph for the name of the Hyperborean wise man Abaris, so this separate section on the Avars is included in this entry. There is no indication that the lexicographer sees any connection between the two topics.
[7] Priscus fr.30 FHG (4.104), still 30 Bornmann. The final part reappears at alpha 820 and sigma 111.
[8] beta 423.

Same entry, according to Adler, in the Ambrosian Lexicon (74), and cf. more generally the scholia to Apollonius Rhodius, Argonautica 1.932 (where the genitive case occurs), on which see further below.
Abarnis lay on the southern shore of the Propontis (Sea of Marmara), between Parion and Lampsakos; Barrington Atlas map 51 grid H4. According to Stephanus of Byzantium s.v. *)/abarnos (sic), Abarnos and Aparnis were also attested versions of its name.
A scholium to Apollonius Rhodius, Argonautica 1.932 (repeated in more legible form in Etymologicum Magnum 2.11-28) provides an etymological explanation of the origin of the name in Aphrodite's refusal (a)parnh/sasqai) to recognize her offspring Priapos, who was born in the region.

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.

The headword, presumably extracted from the quotation given, is neuter plural of this adjective.
cf. generally (by way of opposites) beta 197, beta 198, beta 199, beta 200, beta 201, etc.
= Photius, Lexicon alpha33 Theodoridis (Phrynichus, Praeparatio Sophistica fr. 40), and very similar to Synagoge (Codex B) alpha12; cf. Hesychius alpha94.
[1] cf. tau 659.
[2] Aeschylus fr. 137 Nauck.

Same entry, according to Adler, in the Ambrosian Lexicon (30).
Accented as it is (oxytone), nominative. The book of the prophet Obadiah in the Septuagint has the title *a*b*d*i*o*u and *(/orasis *)abdiou "Obadiah's Vision"; the name has no accent, as a Hebrew name, so its case cannot be determined. Hesychius gives the name as oxytone, with the gloss e(rmhneu/etai dou=los e)comologhto/s "it is interpreted as acknowledged servant."

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.

George the Monk, Chronicon 6.10-7.16.
[1] alpha 425.
[2] kappa 27.
[3] Again at sigma 1580.
[4] Genesis 4:3.

On this headword, a comic formation literally meaning non-superior, see generally LSJ s.v. (web address 1 below); and cf. alpha 31, alpha 33.
[1] These glosses are paralleled in a variety of other lexica (and in the scholia to Aristophanes, Clouds 1201 and Ecclesiazusae 768).
[2] Quotation (an illustration of the first of the glossing words, not the headword) unidentifiable; also in Photius and Aelius Dionysius.
[3] Menander fr. 393 Kock.
[4] Anaxandrides [see generally alpha 1982] fr. 12 Kock (and K.-A.). But note that Adler prints the manuscript reading "Alexandrides", on the strength of the (apparent) mention of such a playwright in alpha 3824. On the emendation to Anaxandrides, see Toup vol. 1 p. 9; Adler attributes the emendation to 'Iunius' (probably Adriaan de Jonghe, 1511-1575, author of a Greek/Latin Lexicon).
[5] Not M. the comic poet, quoted above, but the C6 CE historian Menander Protector [mu 591]: his fr. 28 Blockley.

[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.

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 Ahimilech, and Abiathar is his son; cf. 1 Samuel 22.20.

2 Chronicles 13; cf. 1 Kings 1-8.
See also alpha 39, *)abia/, a different transliteration of the name, but clearly the same figure.

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

Source for the main paragraph (after the initial gloss): George the Monk, Chronicon 148.2-149.20.
[1] Hebrew: אבימלך "my father is king." Used derogatorily and incessantly (31 times) throughout the Abimelech episode in Judges 9 (Boling, NSRV at Judges 9:1).
[2] Literally, "by his wives." The use of e)leuqe/rwn here indicates "married women/wives" (see L-S-J). The Massoretic Text (MT) (Judges 8:30; Kohlenberger, Vol. 2, 101) shows נשים našīm, which here means "wives" (Brown, Driver, Briggs {BDB}, 61). The term is to be distinguished from that for Abimelech's mother — פלגש pilegeš "concubine" in the sense of a legitimate wife of secondary rank (Kohlenberger for the suffixed MT form; Boling, NRSV at Judges 8:31).
[3] Literally, "upon a single stone." MT: על אבן אחת ʿal ʾeḇen ʾeḥat (Judges 9:5). See Boling, Judges (Anchor), 171.5. A direct transference from the Hebrew to the LXX.
[4] (Cf. iota 478.) The Greek new/terou, comparative understood for the superlative (Smyth, 1082.a) from Hebrew הקטן haqqaton, the "young(est) one" (Judges 9:5).
[5] The Suda's poreu/omena e)poreu/qhsan parallels the MT at Judges 9:5 (but not the LXX, which singularizes the finite verb) in its fuller anthropomorphism via the plural finite verb. The participle plus finite verb mimics, but does not parallel, MT usage, which gives infinitive absolute plus finite verb (הלוך הלכו haloḵ halēḵū) (Kautzsch, 342 {113o(1)}; Boling, Judges (Anchor), 173.8). For this genre of fable, see also 2 Kings 14:9-10 and its shadow at 2 Chronicles 25:18-19. the motif bears only general resemblance to Aesop's frog fable. For related motifs, see the source summary in Brown (The New Jerome), 140; Boling, Judges (Anchor), 173.
[6] The Suda singularizes (o( qeo/s), whereas the MT contains אלהים elohīm to be interpreted as "gods" — not "God." That the translation warrants a plural is supported by the antiquity of the original motif (Boling, Judges (Anchor), 173-74.15; 175.20). The plural is the norm in modern Bible translation.
[7] The standard translation of the MT אשר-בי יכבדו אלהים ואנשים ʾašer-bī yeḵaḇdū ʾelohīm waʾanašīm (Judges 9:9) and the Suda's h(\n...a)/nqrwpoi is "by which/whereby gods and men are honored." The Hebrew syntax merits reevaluation. The Jotham parable is a poetic fable cast in prose (Boling, Judges (Anchor) 166, 172-73.8-15, 173.15; for an uncritical opposing view, see Brown (The New Jerome), 140). However, Boling (173.9) and others read the Pi'el active yeḵaḇdū ("ykbdw" in Boling) as a Niph'al passive (are honored). Boling also cites the "kbd" root as Niph'al reflexive in Exodus 14:4, perhaps intending an alternative (but unlikely) reading for Judges 9:9 as "gods and men honor themselves." This approach overlooks the fable's poetic form — a medium that allows the Pi'el to operate intransitively (Kautzsch, 142 {52k}). Relatedly, Kautzsch (Gesenius, in accord with T.K Cheyne) assigns Niph'al senses to Pi'el forms in the poetry of Isaiah 48:8 and 60:11, which just as easily may be read intransitively as "your ear has not opened (responded) [to new things]" and "your gates shall always stand open." In Judges 9:9, the intransitive result is "(by) which, through me, gods and men receive honor." The preposition "bi" (Greek: e)n e)moi\), which in Boling's syntax is left "unexplained", provides an instrumental dative (BDB, 89, III.2): "through me." Boling asserts "bi" to be "a third-person suffix" without further discussion; BDB (citing George F. Moore) suggests the third-person "bo" (by/through it) for the "bi" form. Boling does cite the LXX Vaticanus reading "by it"; however, Vaticanus works a simplified solution: e)n h(=i doca/sousi to\n qeo\n a)/ndres, "by which men shall honor God" (Brenton, 329). In a near parallel to the MT, the Suda records e)do/casen for a Hebraicized-intransitive e)do/casan (yeḵaḇdū): literally, "regarding which (oil), through my agency, God and men receive honor."
[8] The verb u(po/sthte also carries the meaning "submit"; the Hebrew at Judges 9:15 (imperative hasū) carries only the sense "take refuge" (BDB, 340).
[9] The duplicated a)na\ me/son is a Hebraism paralleling Judges 9:22 (בין אבימלך ובין בעלי שכם bēn ʾAḇimeleḵ uḇēn baʿalē šeḵem). See also the MT and LXX at Genesis 1:4. For model Greek syntax, see LXX Genesis 32:16 (Brenton, 43)— with the MT (Genesis 32:17) showing the duplicate pattern (Kohlenberger, Vol 1, 88).
[10] For a)qete/w (deal treacherously), see Lust, Pt. I, 9.
[11] Literally, "to lay upon Abimelech's head his injustice and the blood of Gideon's seventy sons."
[12] For Abimelech's ill-fated siege of the Thebez tower, see Judges 9:50-57.
[13] The term paida/rion reprises the MT נערו naʿarō (his servant or retainer) at Judges 9:54. Translations render the word as "armor bearer." Boling in his Judges (146.10; 182.54) prefers "squire."
[14] Literally, "turned about onto their head."

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