, 10

Scyllos, and Homer[ ,Od .♣µ .231.] Scylla of the rock (rocky). HUMBLE, from the verb *tapeinō*, *tapeinos*, of the (3rd) conjugation of the perispomenon verbs; and *tapeinos* is from *dapedon*, which means 160 the earth, *dapedinos*, and by the ejection of the Delta, and by crasis *dapeinos*, and by the change of Delta to Tau, *tapeinos*. UNMIXED, from *kerō* *kersō*, *kekraka*, *kekrammai*, *kekrasai*, *kekratai*, *kratos* and *akratos*. DREGS from *tryx*, *trygos*, and *tryx* is from *trō*, which means I harm, from which also comes *trōō*. How many things does *trō* mean? Five: *trō*, I fear, from which also comes Tritogeneia; *trō*, I harm and I wear out, as in[ ∴Od .♣φ .293.] honey-sweet wine harms you; *trō*, I work, from which also comes *trōgō*; *trō*, I wound and I harm, future *trōsō*, from which also comes *ektrōsai*, to harm. {1[PSALM 75.]}1 KNOWN, from *gnōmi*, future *gnōsō*, perfect *egnōka*, passive *egnōsma*i, the third person *egnōstai*, *gnōstos*. The *GNŌ* is long, why? Of verbs in -MI, the first and second conjugation end in an Eta before the final syllable, but the 3rd in an Omega, and the 4th in a lengthened vowel of two times. JUDAEA, from Judas. The Iota Iota; every word, both Greek and barbarian, beginning from the syllable IŌ and IOU and IA is written with an Iota, from IŌ, Josephus, Joachim, from IOU, Judas, Justinus, Justus; from [I]A, *ialemos*, Jacob, Jaretes, and anything similar. PLACE from *typos* (form, mark), for each place has its own form, or from *patō* (I tread), *patos*, and by metathesis *tapos*, and in the Aeolic dialect *topos*; or from *taphos* (tomb), *tapos* and *topos*, for every place is suitable for a burial; and it means the place written about and the argument. THEY SLUMBERED, verb, first aorist, third person plural. And *nystazō* comes from *neustazō*, and that is from *neuō*. What is the difference between *kinein* (to move) and *neustazein* (to nod)? It differs in sound, but in meaning not at all. For *kinein* is equal to *neustazein*, and Homer, "nodding with his mighty helmet," and "Judas nodding his head." 161 YOU CAUSED TO HEAR, the theme is *akoutizō*, and it properly means "I make someone else hear"; and it comes from *akoustos*, this from *akouō*, this from *kō*, which means I sleep. *Akouō*, *akousō*, *ēkouka*, *ēkousmai*, *ēkoustai*, from it comes *akoustos*; and from this the verb *akoustizō*, *akoustisō*, *akoustiō*, and by apocope, *akoutizō*, *akoutiō*. MEEK, accusative plural, the nominative is *praÿs*; it comes from *rhaion*, which means "easy", *rhaÿs* and *praÿs*. THOUGHT, neuter noun, it comes from *thymos*, which means reasoning; the masculine is *enthymios* and *enthymion*. {1[PSALM 76.]}1 THEY REFUSED, first aorist passive (middle), the theme is *apanainō*, it comes from the preposition *apo* and *anainō*, future *ananō*, first aorist *ēnēna*, middle *ēnēnamēn*, and with the preposition *apo*, *apēnēnamēn*. I HAVE SPOKEN, first aorist; the theme, *adoleschō*; it comes from *adēn*, meaning abundantly and much, and *leschē*, which means much-talking. And *adoleschō* means four things: to philosophize, as in "I will meditate on your statutes;" to talk nonsense, as in "What are you prattling about, man?" to speak much, as in "I spoke, and my spirit fainted;" and to play, as in "Jacob went out into the field to play." WATCH from *phylassō*, this from *phylē*; for they kept watch by tribes, taking turns. {1[PSALM 77.]}1 PAY ATTENTION, the theme is *prosechō*; it is now construed with the accusative, but sometimes also with the dative. PROBLEM, from *blēmi*, or from *blō*, *blēsō*, *beblēka*, *beblēmai*, *blēma* and *problēma*. How does a problem differ from a proposition? It differs; a problem is said to be a question disputed on both sides. How does a parable 162 differ from an example? A parable is told from inanimate things or irrational animals, while an example is from animate beings or from things that have happened. CROOKED, from *skolios*, this from *sk[eu]azō*, meaning I limp, one who does not walk a straight path; or from *skaios*; or from

, Ι ᾿

σκύλλος, καὶὍμηρος[ ,Od .♣µ .231.] Σκύλλην πετραίου (πετραίην.) ΤΑΠΕΙΝΟΙ͂, α᾿πο` τοῦ ταπεινῶ, ταπεινὸς, συζυγίας (γʹ) τῶν περισπωμένων· τὸ δὲ ταπεινὸς παρὰ τὸ δάπεδον, ο῾` σημαίνει 160 τὴν γῆν, δαπεδινὸς, καὶ ἐκβολῇ τοῦ ∆, καὶ κατὰ κρᾶσιν δα πεινὸς, καὶ τροπῇ τοῦ ∆ ει᾿ς Τ, ταπεινός. ἌΚΡΑΤΟΣ, παρὰ τὸ κέρω κέρσω, κέκρακα, κέκραμμαι, κέκρασαι, κέκραται, κράτος καὶ α᾿´κρατος. ΤΡΥΓΊΑΣ παρὰ τὸ τρὺξ, τρυγὸς, τὸ δὲ τρὺξ παρὰ τὸ τρῶ, τὸ βλάπτω, ε᾿ξ ου῾῀ καὶ τὸ τρώω. Τὸ τρῶ πόσα σημαίνει; εʹ· τρῶ τὸ φοβοῦμαι, ε᾿ξ ου῾῀ καὶ τριτογένεια· τρῶ τὸ βλάπτω καὶ καταπονῶ, ὡς το[ ∴Od .♣φ .293.] οι᾿῀νο´ς σε τρώει μελιηδής· τρῶ τὸ ἐργάζομαι, ε᾿ξ ου῾῀ καὶ τὸ τρώγω· τρῶ τὸ τιτρώσκω καὶ βλάπτω, ὁ μέλλων τρώσω, ε᾿ξ ου῾῀ καὶ τὸ ἐκτρῶσαι, τὸ βλάψαι. {1[ΨΑΛΜῸΣ ΟΕʹ.]}1 ΓΝΩΣΤῸΣ, παρὰ τὸ γνῶμι, ὁ μέλλων γνώσω, ὁ παρακείμενος ε᾿´γνωκα, ὁ παθητικὸς ε᾿´γνωσμαι, τὸ τρίτον ε᾿´γνωσται, γνω στός. Τὸ ΓΝΩ μέγα, διατί; Τῶν ει᾿ς ΜΙ ἡ πρώτη μὲν καὶ δευτέρα συζυγία τῷ Η παραλήγεται, ἡ δὲ γʹ τῷ Ω, ἡ δὲ δʹ διχρόνῳ ε᾿κτεταμένῳ. ἸΟΥ∆ΑΊΑ, ε᾿κ τοῦἸούδας. Τὸ Ι Ι· πᾶσα λέξιςἙλληνική τε καὶ βάρβαρος α᾿πο` τῆς ΙΩ καὶ ΙΟΥ καὶ ΙΑ συλλαβῆς α᾿ρχο μένη διὰ τοῦ Ι γράφεται, α᾿πο` μὲν τοῦ ΙΩ,Ἰω´σηπος,Ἰωακεὶμ, α᾿πο` τῆς ΙΟΥ,Ἰούδας Ἰουστῖνος,Ἰοῦστος· α᾿πο` τῆς Α, ἰάλεμος,Ἰακὼβ,Ἰαρέτης, καὶ ει ´ τι ο῾´μοιον. ΤΌΠΟΣ παρὰ τὸ τύπος, ε῾´καστος γὰρ τόπος ι᾿δι´ῳ τύπῳ κέχρηται, η᾿` παρὰ τὸ πατῶ, πάτος, καὶ καθ' ὑπερβιβασμὸν τάπος, καὶ διαλέκτῳ Αι᾿ολίδι τόπος· η᾿` παρὰ τὸ τάφος, τάπος καὶ τόπος, πᾶς γὰρ τόπος ει᾿ς ταφὴν ε᾿πιτήδειος· σημαίνει δὲ τὸν γραφόμενον τόπον καὶ τὸ ἐπιχείρημα. ἘΝΎΣΤΑΞΑΝ, ῥῆμα, ἀόριστος πρῶτος τρίτου προσώπου τῶν πληθυντικῶν. Τὸ δὲ νυστάζω γίνεται ε᾿κ τοῦ νευστάζω, τὸ δὲ παρὰ τὸ νεύω. Τί διαφέρει τὸ κινεῖν καὶ νευστάζειν; Τῇ μὲν φωνῇ διαφέρει, τῷ δὲ σημαινομένῳ ου᾿δαμῶς.Ἶσον γὰρ τὸ κινεῖν τῷ νευστάζειν, καὶὍμηρος, νευστάζων κόρυθι βριαρῇ, καὶ τὸ "νευστάζων κάρανἸούδας." 161 ἨΚΟΎΤΙΣΑΣ, τὸ θέμα α᾿κουτίζω, σημαίνει δὲ κυρίως τὸ α᾿κούειν ποιῶ α᾿´λλον τινά· γίνεται δὲ παρὰ τὸ ἀκουστὸς, τοῦτο ε᾿κ τοῦ ἀκούω, τοῦτο ε᾿κ τοῦ κῶ τὸ κοιμῶμαι.Ἀκούω, α᾿κούσω, η᾿´κουκα, η᾿´κουσμαι, η᾿´κουσται, ε᾿ξ αυ᾿τοῦ ἀκουστός· ε᾿κ δὲ τούτου ῥῆμα α᾿κουστίζω α᾿κουστίσω α᾿κουστιῶ, καὶ ἀπο βολῇ, α᾿κουτίζω, α᾿κουτιῶ. ΠΡΑΕΙ͂Σ αι᾿τιατικῆς τῶν πληθυντικῶν, ἡ ευ᾿θεῖα ὁ πραΰς· γίνεται δὲ παρὰ τὸ ῥᾷον, ο῾` σημαίνει τὸ ευ᾿´κολον, ῥαῢς καὶ πραΰς. ἘΝΘΎΜΙΟΝ, ο᾿´νομα ου᾿δε´τερον, γίνεται δὲ παρὰ τὸ θυμὸς, ο῾` σημαίνει τὸν ε᾿πιλογισμόν· τὸ ἀρσενικὸν ε᾿νθύμιος καὶ ε᾿νθύμιον. {1[ΨΑΛΜῸΣ Οϛʹ.]}1 ἈΠΗΝΉΝΑΝΤΟ, ἀόριστος πρῶτος παθητικὸς (μέσος) τὸ θέμα α᾿παναίνω, γίνεται ε᾿κ τῆς α᾿πο` προθέσεως καὶ τοῦ α᾿ναίνω, ὁ μέλλων α᾿νανῶ, ὁ πρῶτος ἀόριστος η᾿´νῃνα, ὁ μέσος η᾿νῃνάμην, καὶ μετὰ τῆς α᾿πο` προθέσεως α᾿πηνῃνάμην. Ἠ∆ΟΛΈΣΧΗΣΑ, πρῶτος ἀόριστος· τὸ θέμα, α᾿δολεσχῶ· γί νεται δὲ ἐκ τοῦ α᾿´δην, τὸ δαψιλῶς καὶ πολὺ, καὶ τοῦ λέσχη, ο῾` σημαίνει τὴν πολυλογίαν. Τὸ δὲ ἀδολεσχῶ σημαίνει δʹ· τὸ φιλοσοφῶ, ὡς τὸ "α᾿δολεσχήσω ε᾿ν τοῖς δικαιώμασί σου·" τὸ φλυαρεῖν, ὡς τὸ "τί ἀδολεσχεῖς, α᾿´νθρωπε;" Τὸ πολυ λογεῖν, ὡς τὸ "η᾿δολέσχησα, καὶ ὠλιγοψύχησε τὸ πνεῦμά μου·" καὶ τὸ παίζω, ὡς τὸ "ε᾿ξη῀λθενἸακὼβ α᾿δολεσχῆσαι ει᾿ς τὸ πεδίον." ΦΥΛΑΚῊ παρὰ τὸ φυλάσσω, τοῦτο παρὰ τὸ φυλή· κατὰ φυλὰς γὰρ ε᾿φυ´λασσον α᾿μειβόμενοι. {1[ΨΑΛΜῸΣ ΟΖʹ.]}1 ΠΡΟΣΈΧΕΤΕ, τὸ θέμα προσέχω· συντάσσεται νῦν μετὰ αι᾿τιατικῆς, ε᾿´στι δὲ ο῾´τε καὶ μετὰ δοτικῆς. ΠΡΌΒΛΗΜΑ, παρὰ τὸ βλῆμι, η᾿` παρὰ τὸ βλῶ, βλήσω, βέβληκα, βέβλημαι, βλῆμα καὶ πρόβλημα. Τί διαφέρει πρόβλημα προτάσεως; ∆ιαφέρει· πρόβλημα μὲν λέγεται ἡ ἑκατέρωθεν α᾿μφισβητουμένη ζήτησις. Τί διαφέρει παρα 162 βολὴ παραδείγματος;Ἡ μὲν παραβολὴ ἀπὸ ἀψύχων η᾿` ζώων α᾿λο´γων λέγεται, τὸ δὲ παράδειγμα α᾿πο` ἐμψύχων η᾿` γεγονότων πραγμάτων. ΣΚΟΛΙᾺ, παρὰ τὸ σκολιὸς, τοῦτο παρὰ τὸ σκ[ευ]άζω τὸ χωλαίνω, ὁ μὴ ευ᾿θεῖαν ὁδὸν πορευόμενος· η᾿` παρὰ τὸ σκαιός· η᾿` παρὰ