n n

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s

givers of good things. SIGN and proof differ, in that past events are confirmed by signs, but future ones by proofs.

WOODLAND, from *drys, dryos*; this from *derō*, to flay; for the ancients called every tree an oak (*drys*).

AXE, from *agō*, to break, *axō axinē*.

TO AN AXE, in the dative, the nominative is *pelekys*, it comes from ... (from) *laas*, which means stone, and *xyō* (to scrape), it becomes a STONE-CUTTER'S TOOL (*LAXEYERION*), that which scrapes stones.

{1[PSALM 74.]}1

SEVENTIETH, of what kind of the classifications of the noun is it? Ordinal; an ordinal is that which denotes order, such as first, second, third.

How does an ordinal differ from a cardinal number? It differs; an ordinal is that which denotes order, such as first, second, third; a cardinal is that which signifies a number, such as one, two, three.

And *hebdomēkostos* (seventieth) is formed, just as from *pentēkonta* (fifty) comes *pentēkostos* (fiftieth), from *hexēkonta* (sixty) comes *hexēkostos* (sixtieth), so from *hebdomēkonta* (seventy) comes *hebdomēkostos* (seventieth), this from *hebdomos* (seventh), which is from the number *hepta* (seven), *heptomos* and *hebdomos*, from being divided into seven.

Seventy (*hebdomēkonta*), the MĒ H, why? The cardinal numbers ending in -ĒKONTA want to have a vowel, the H, before the K.

For instance, from *hexakis* (six times) comes *hexakonta* (sixty), and by changing the A to an H, *hexēkonta*, and so also *hebdomēkonta* (seventy).

PILLAR (*STYLOS*), from *histēmi, stēsō*, comes *stēlos*, and by changing the H to a Y, *stylos*

The STY without breathing, why? Nouns ending in -YLOS are written with a Y without breathing, such as *stylos, mylos, skyllos*, and Homer, [Od .♣µ .231.] Scylla of the rock (rocky).

HUMBLE, from *tapeinoō, tapeinos*, of the (3rd) conjugation of perispomenon verbs; and *tapeinos* is from *dapedon*, which means 160 the earth, *dapedinos*, and by dropping the D, and by crasis *da- peinos*, and by changing the D to a T, *tapeinos*.

UNMIXED (*AKRATOS*), from *kerō, kersō, kekraka, kekrammai, kekrasai, kekratai*, *kratos* and *akratos*.

WINE-LEES (*TRYGIAS*) from *tryx, trygos*, and *tryx* is from *trō*, to harm, from which also comes *trōō*.

How many things does *trō* mean? 5: *trō*, I fear, from which also *Tritogeneia*; *trō*, I harm and wear out, as in [Od .♣φ .293 ]. 'the honey-sweet wine harms you'; *trō*, I work, from which also *trōgō* (I gnaw); *trō*, I wound and harm, the future *trōsō*, from which also *ektrōsai*, to harm.

{1[PSALM 75.]}1

KNOWN (*GNŌSTOS*), from *gnōmi*, the future *gnōsō*, the perfect *egnōka*, the passive *egnōsmai*, the third person *egnōstai*, *gnō-stos*.

The GNŌ with a capital omega, why? Of the verbs in -MI, the first and second conjugations end their stem in H, the 3rd in Ō, and the 4th in a lengthened vowel.

JUDAEA, from Judas.

The I I; every word, both Greek and barbarian, beginning with the syllable IŌ and IOU and IA is written with an I, from IŌ, Josephus, Joachim, from IOU, Judas, Justinus, Justus; from IA, *ialemos*, Jacob, Iaretes, and any similar.

PLACE (*TOPOS*) from *typos* (imprint), for each place uses its own imprint, or from *patō* (to 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 tomb; it means both the place described and the argument.

THEY SLUMBERED (*ENYSTAXAN*), a verb, first aorist, third person plural. And *nystazō* comes from *neustazō*, which is from *neuō* (to nod).

How do *kinein* (to move) and *neustazein* (to nod) differ? They differ in sound, but in meaning, not at all. For to move is the same as to nod, and Homer, 'nodding with his mighty helmet', and 'Judas nodding his head.' 161

YOU MADE HEAR (*ĒKOUTISAS*), the theme is *akoutizō*, and it properly means I make someone else hear; it comes from *akoustos* (heard), this from *akouō* (I hear), this from *kō*, I sleep.

*Akouō, akousō, ēkouka, ēkousmai, ēkoustai*, from this, *akoustos*; and from this the verb *akoustizō, akoustisō, akoustiō*, and by apocope, *akoutizō, akoutiō*.

MEEK (*PRAEIS*) accusative plural, the nominative is *ho praÿs*; it comes from *rhaon*, which means easy, *rhaÿs* and *praÿs*.

THOUGHT (*ENTHYMION*), a neuter noun, it comes from *thymos*, which means reasoning; the masculine is *enthymios* and *enthymion*.

{1[PSALM

ν ν

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ς

δοτῆρες ἐάων. ΣΗΜΕΙ͂ΟΝ καὶ τεκμήριον διαφέρει, ο῾´τι τὰ παρερχόμενα σημείοις πιστεύεται, τὰ δὲ μέλλοντα τεκμηρίοις. ∆ΡΥΜῸΣ, ε᾿κ τοῦ δρὺς δρυός· τοῦτο παρὰ τὸ δέρω, τὸ ἐκδέρω· οἱ γὰρ παλαιοὶ πᾶν δένδρον δρῦν ε᾿κα´λουν. ἈΞΊΝΗ, παρὰ τὸ α᾿´γω, τὸ συντρίβω, α᾿´ξω α᾿ξι´νη. ΠΕΛΈΚΕΙ, δοτικῇ, ἡ ευ᾿θεῖα πέλεκυς, γίνεται δὲ παρὰ τὸ ... (παρὰ τὸ) λάας, ο῾` σημαίνει τὸν λίθον, καὶ τὸ ξύω, γίνεται ΛΑΞΕΥΤΉΡΙΟΝ τὸ τοὺς λίθους ξύον. {1[ΨΑΛΜῸΣ Ο∆ʹ.]}1 ἙΒ∆ΟΜΗΚΟΣΤῸΣ, ποίου ει᾿´δους τῶν ὑποπεπτωκότων τῷ ὀνόματι; Τακτικόν· τακτικὸν δέ ἐστι τὸ τάξιν δηλοῦν, οι῾῀ον πρῶτον, δεύτερον, τρίτον. Τί διαφέρει τακτικὸν α᾿ριθμη-τικοῦ; ∆ιαφέρει· καὶ τακτικὸ μέν ε᾿στι τὸ τάξιν δηλοῦν, οι῾῀ον πρῶτον, δεύτερο , τρίτον· α᾿ριθμητικὸν δὲ τὸ ἀριθμὸν σημαῖνον, οι῾῀ον ει῾῀ς, δύο, τρεῖς.Ἑβδομηκοστὸς δὲ γίνεται, ω῾´σπερ πεντήκοντα πεντηκοστὸς, ἑξήκοντα ἑξηκοστὸς, ου῾´τως ἑβδομήκοντα ἑβδομηκοστὸς, τοῦτο παρὰ τὸ ε῾´βδομος, τὸ δὲ παρὰ τὸ ἑπτὰ ἀριθμοῦ, ε῾´πτομος καὶ ε῾´βδομος, παρὰ τὸ ει᾿ς ἑπτὰ τέμνεσθαι.Ἑβδομήκοντα, τὸ ΜΗ Η, διατί; Τὰ διὰ τοῦ ΗΚΟΝΤΑ α᾿ριθμητικὰ θέλει πρὸ τοῦ Κ ε᾿´χειν φωνῆεν, τὸ Η.Ἀπὸ γοῦν τοῦ ἑξάκις γίνεται ἑξάκοντα, καὶ τροπῇ τοῦ Α ει᾿ς Η ἑξήκοντα, ου῾´τω καὶ ἑβδομήκοντα. ΣΤΎΛΟΣ, παρὰ τὸ ι῾´στημι, στήσω, γίνεται στῆλος, καὶ τροπῇ τοῦ Η ει᾿ς Υ, στύλος Τὸ ΣΤΥ ψιλὸν, διὰ τί; Τὰ διὰ τοῦ ΥΛΟΣ ο᾿νο´ματα διὰ τοῦ Υ ψιλοῦ γράφεται, οι῾῀ον στύλος, μύλος, 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 τὸ [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 ΙΑ, 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, πάτο , 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 ἀκούειν 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 ἐνθύμιον. {1[ΨΑΛΜῸΣ