L

O

DELIGHTFUL, from the word *terpō* (to delight); and it is etymologized from delighting the mind. TRUMPET, this is from *selas* (light) and *opizō* (to regard with awe); for the ancients not yet a trumpet

y

a name. pon to flow.

from *zeein* (to boil) wholly. BOSOM, from *koilon* (hollow), which means deep, and *hepō* (I follow), with the removal of the I; for it follows the hollow and the circumference. {1[PSALM 79.]}1 CHERUBIM, from *cheir, cheiros* (hand). The BIM with I, why? Hebrew words ending in EIM are written with the diphthong EI, Joachim, Sennacherib, except for Cherubim and Seraphim. MEASURE from *meirō*, to divide. VINE-BRANCH from *klō*, to break off and shatter, for the vine-branch is fragile. 164 HE RAVAGED, from *lymainō*, this from *lymē*; *lymē* (add. *lēmē*) and *loimikē* differ, because *lymē* is a corruption that passes through the soul; it also signifies impurity, and comes from *lyō*, *lysō*, *lelyka*, *lelymai*, *lymē*, from which also *lymata*; and Homer, they cast the filth into the sea. But *lymē* (*lēmē*) is a white and moist substance that collects in the eyes; and it comes from *laō*, to see, and the negation 'not', for it hinders seeing or makes one not see; or from *lēthō*, I escape notice, *lēsō*, *lelētha*, *lelēmai*, *lēmē*, for we pass by those with rheumy eyes without seeing them (and they not seeing). But *loimikē* is a disease destructive of the body, coming from *loimos* (plague). THICKET, from *drys, dryos* (oak), or from *dryon*, which signifies an overgrown place and a bushy area, and Homer. [Hesiod, Works 528.] through the wooded glens, but catachrestically it signifies demons.

{1[PSALM 80.]} 1 X, from *salpizō* (to sound the trumpet) using gi, when the enemy suddenly surrounded their city, through

flame and smoke they would call for reinforcements. FROM LIFTINGS, from burdens; and *arsis* (lifting) is from *airō*, to carry, that which is carried up high; the future, *arsō*, the perfect *ērka*, the passive *ērmai*, *ērsai*, *arsis*. BASKET from releasing (*epheinai*) the toil (*kopon*) for those who carry, or from *kyphon* (sic) which means deep. HE FED MORSELS, from *psōmizō*, this from *psōmos* (morsel), this from *psō*, to break, that which has been broken into small pieces. HE STOOD, from *histēmi*, *stēsō*, the first aorist *estēsa*, the second *estēn*, *estēs*, *estē*. 165 THEY UNDERSTOOD, from *syniēmi*, the future *synēsō*, the perfect *synēka*. {1[PSALM 81.]}1 THEY SOUNDED, from *ēchō*, *ēchēsō*, *ēchēsan*, this from *ēchos* (sound), this from *schō*. THEY DEALT CRAFTILY, from *panourgeuō*, this from *panourgos* (crafty), this from acting and doing in every way. it signifies the prudent and intelligent in good things, it also signifies one who is able to do evil through his own sophistic wickedness. JUDGMENT, a feminine noun, from the verb *gnōmi*, this from *gnō*, *gnōsō*. Judgment differs from thought; for thought is divided in itself, and does not have certainty according to what it wishes; but judgment is that which has certainty and security. ISHMAELITE the IS with I, why? The I syllable; the LI with I, why? Patronymics ending in ITES are written with an I. MOAB with a big OMEGA by tradition. BENJAMIN, it is from *meion*, the small (it is *meion*, the small; and from this) and *monos* (alone) it becomes *meniamin*, and Benjamin; the only one of the other brothers who was younger. HAGARENES, the Hagarene, the RE with H, why? Ethnic oxytone nouns in NOS have H in the penult, Hagarene, Damascene, except for Edessene, Amasene, Adramyttian, and Melitene. JABIM, this in spelling is similar to Joachim RESON, a place from our ... there REB and ZEB, both proper names, are written with H. ZEBEE, the three smooth breathings by tradition. STUBBLE, from being beautifully mown. {1[PSALM 83.]}1 BROOD, from *neossos* (fledgling); this from the privative N and *seuō*, to hasten, those not able to fly before growing wings. 166 *Nossia* and *nossia* differ; *nossia* (proparoxytone) are the little birds; the nominative is *to nossion*, genitive *tou nossiou*, plural *ta nossia*; but *nossia* (oxytone) is the nest. The

᾿ λ

̀ ο

ΤΕΡΠΝῸΝ, παρὰ τὸ τέρπω· ε᾿τυμολογεῖται δὲ παρὰ τὸ τέρπειν τὸν νοῦν. ΣΆΛΠΙΓ , τοῦτο παρὰ τὸ σέλας καὶ τὸ ὀπίζω· οἱ γὰρ α᾿ρχαῖοι μήπω σάλπιγ

υ

ο᾿´νομα. πον ῥεῖν.

παρὰ τὸ ζέειν ο῾´λως. ΚΌΛΠΟΣ, παρὰ τὸ κοῖλον, ο῾` σημαίνει τὸ βαθὺ, καὶ τὸ ε῾´πω τὸ ἀκολουθῶ, α᾿φαιρέσει τοῦ Ι· ε῾´πεται γὰρ τῷ κοίλῳ καὶ περιφερεῖ. {1[ΨΑΛΜῸΣ ΟΘʹ.]}1 ΧΕΡΟΥΒῚΜ, παρὰ τὸ χεὶρ, χειρός. Τὸ ΒΙΜ Ι, διατί; Τὰ ει᾿ς ΕΙΜἙβραι¨κα` διὰ τῆς ΕΙ διφθόγγου γράφεται,Ἰωακεὶμ, Συναχερεὶμ, πλὴν τοῦ Χερουβὶμ καὶ Σεραφίμ. ΜΈΤΡΟΝ παρὰ τὸ μείρω, τὸ μερίζω. ΚΛΗ͂ΜΑ παρὰ τὸ κλῶ τὸ κατασπῶ καὶ συντρίβω, ευ᾿´θραυ-στον γὰρ τὸ κλῆμα. 164 ἘΛΥΜΉΝΑΤΟ, ε᾿κ τοῦ λυμαίνω, τοῦτο ε᾿κ τοῦ λύμη· δια-φέρει λύμη (add. λήμη) καὶ λοιμικὴ, ο῾´τι μὲν λύμη φθορά τίς ε᾿στι ψυχὴν διαβαίνουσα· σημαίνει δὲ καὶ τὴν α᾿καθαρ-σίαν, καὶ γίνεται παρὰ τὸ λύω, λύσω, λέλυκα, λέλυμαι, λύμη, ε᾿ξ ου῾῀ καὶ λύματα· καὶὍμηρος, ει᾿ς α῾´λα τ' ε᾿´βαλον λύματα.Ἡ δὲ λύμη (λήμη) λευκόν ε᾿στι καὶ ὑγρὸν κατὰ τῶν ο᾿φθαλμῶν συνιστάμενον· γίνεται δὲ παρὰ τὸ λάω τὸ βλέπω, καὶ τὴν μὴ ἀπαγόρευσιν, καὶ γὰρ κωλύει τὸ μὴ λάειν η᾿` βλέπειν ποιεῖν· η ` παρὰ τὸ λήθω τὸ ανθάνω, λήσω, λέληθα, λέλημαι, λήμη, τοὺς γὰρ λημῶντας μὴ βλέποντες (καὶ μὴ βλέποντας) παρερχόμεθα.Ἡ δὲ λοιμικὴ νόσος τίς ε᾿στι φθαρτικὴ σώματος παρὰ τὸ λοιμὸς γινομένη. ∆ΡΥΜΟΣ, παρὰ τὸ δρὺς δρυὸς, η᾿` παρὰ τὸ δρύον, ῾` σημαίνει τὸν σύμφυτον τόπον καὶ θαμνῶδες χωρίον, καὶὍμηρος. [̔ΗσίοδοςἜργ. 528.] α᾿να` δρία βησσήεντα, καταχρηστικῶς δὲ σημαίνει δαιμόνια.

{1[ΨΑΛΜῸΣ Πʹ.]} 1 Ξ, παρὰ τὸ σαλπίζω γι χρώμενοι, πολε-μίων περιτοιχισάντων α᾿´φνω τὴν πόλιν αυ᾿τω῀ν διὰ

φλογὸς καὶ καπνοῦ τοὺς ε᾿πικούρους ε᾿κα´λουν. ἈΠῸἌΡΣΕΩΝ, α᾿πο` βασταγμάτων· α᾿´ρσις δὲ, παρὰ τὸ αι᾿´ρω τὸ βαστάζω, τὸ ει᾿ς υ῾´ψος βασταζόμενον· ὁ μέλλων, α᾿´ρσω, ὁ παρακείμενος ᾖρκα, ὁ παθητικὸς ᾖρμαι, ᾖρσαι, α᾿´ρσις. ΚΌΦΙΝΟΣ παρὰ τὸ κόπον ε᾿φεῖναι τοῖς βαστάζουσιν, η᾿` παρὰ τὸ κύφον sic) ὁ σημαίνει τὸ βαθύ. ἘΨΏΜΙΣΕΝ, ε᾿κ τοῦ ψωμίζω, τοῦτο παρὰ τὸ ψωμὸς, τοῦτο παρὰ τὸ ψῶ τὸ κόπτω, ὁ ει᾿ς μικρὰ κεκομμένος. ἜΣΤΗ, παρὰ τὸ ι῾´στημι, στήσω, ὁ ἀόριστος πρῶτος ε᾿´στησα, ὁ δεύτερος ε᾿´στην, ε᾿´στης, ε᾿´στη. 165 ΣΥΝΗ͂ΚΑΝ, ε᾿κ τοῦ συνίημι, ὁ μέλλων συνήσω, ὁ παρακεί- μενος συνῆκα. {1[ΨΑΛΜῸΣ ΠΑʹ.]}1 ἬΧΗΣΑΝ, ε᾿κ τοῦ ἠχῶ ἠχήσω η᾿´χησαν, τοῦτο παρὰ τὸ η᾿῀χος, τοῦτο παρὰ τὸ σχῶ. ΚΑΤΕΠΑΝΟΥΡΓΕΎΣΑΝΤΟ, ε᾿κ τοῦ πανουργεύω, τοῦτο παρὰ τὸ πανοῦργος, τοῦτο παρὰ τὸ ει᾿ς πᾶν ε᾿νεργῆσαι καὶ πρᾶξαι. σημαίνει δὲ τὸν φρόνιμον καὶ νοήμονα ε᾿πι` καλοῖς, σημαίνει καὶ τὸν κακοποιεῖν δυνάμενον διὰ τῆς ἑαυτοῦ σοφιστικῆς κακίας. ΓΝΏΜΗ, ο᾿´νομα θηλυκὸν, παρὰ τὸ γνῶμι, ῥῆμα, τοῦτο παρὰ τὸ γνῶ γνώσω. ∆ιαφέρει γνώμη διανοίας· διάνοια μέν ε᾿στι διχοστατοῦσα καθ' ἑαυτὴν, καὶ μὴ τὸ βέβαιον ε᾿´χουσα κατὰ τὸ βούλεσθαι· γνώμη δέ ἐστιν ἡ τὸ βέβαιον καὶ ἀσφαλὲς ε᾿´χουσα. ἸΣΜΑΗΛΊΤΗΣ τὸ ΙΣ Ι, διατί;Ἡ Ι σ λλαβή· τὸ ΛΙ Ι, διατί; Τὰ διὰ τοῦ ΙΤΗΣ παρώνυμα διὰ τοῦ Ι γράφεται. ΜΩᾺΒ Ω μέγα ε᾿κ παραδόσεως. ΒΕΝΙΑΜῚΝ, ε᾿´στι δὲ ἀπὸ τοῦ μεῖον τὸ μικρὸν (ε᾿´στι μεῖον τὸ μικρόν· α᾿πο` δὲ τούτου) καὶ τοῦ μόνος γίνεται μενιαμὶν, καὶ Βενιαμίν· ὁ μόνος τῶν α᾿´λλων α᾿δελφῶν μικρότερος. ἈΓΑΡΗΝΟῚ, ὁἈγαρηνὸς, τὸ ΡΗ Η, διατί; Τὰ ει᾿ς ΝΟΣ ε᾿θνικὰ ὀξύτονα τῷ Η παραλήγεται,Ἀγαρηνὸς, ∆αμασκηνὸς, πλὴν τοῦἘδεσινὸς,Ἀμασινὸς,Ἀδραμητινὸς, καὶ Μελι-τινός. ἸΑΒΕῚΜ, τοῦτο κατὰ γραφὴν ο῾´μοιον τοῦἸωακεὶμ ῬΕΙΣῺΝ, τόπος παρὰ τὸ κό ἡμῶν ε᾿κεῖσε ῬῊΒ καὶ ΖῊΒ, α᾿μφότερα ο᾿νο´ματα κύρια, διὰ τοῦ Η γράφεται. ΖΕΒΕῈ, τὰ τρία ψιλὰ κατὰ παράδοσιν. ΚΑΛΆΜΗ, παρὰ τὸ καλῶς α᾿μα῀σθαι. {1[ΨΑΛΜῸΣ ΠΓʹ.]}1 ΝΟΣΣΙᾺ, παρὰ τὸ νεοσσός· τοῦτο παρὰ τὸ Ν στερητικὸν καὶ τὸ σεύω, τὸ ὁρμῶ, τὰ πρινὴ πτεροφυῆσαι πέτεσθαι μὴ 166 δυνάμενα. ∆ιαφέρει νοσσία καὶ νοσσιά· νοσσία μέν ει᾿σι τὰ στρουθά· ἡ ευ᾿θεῖα τὸ νοσσίον, τοῦ νοσσίου, τὰ νοσσία· νοσσιὰ δὲ ἡ φωλεά. Τὸ