μοι, ‘I pray you.’
 ὑπό, ‘during.’
 χόλῳ, ‘on gall’ (Attic “χολῇ”), instead of milk, is the traditional interpretation; but “χόλος” has its usual meaning in l. 206, and possibly here too. T. L. Agar (Classical Review, vol. xiii, p. 43) says: “‘In wrath’ is all that “χόλῳ” need imply. The child is supposed to inherit the mood of the mother at the time she suckles it.”πέφανται, cf. note on B 122.
 ἔνθα, ‘therefore.’τις, ‘every man,’ as often.
 νευόντων, ‘as the warriors nodded.’
 τετυγμένον, ‘well wrought.’
 Hurried on by his quick imagination the poet does not trouble himself about strictly logical expression at this point.ὅτι μή, ‘except.’
 Achilles prays to the great god of his own far distant land. The oracle of Zeus at Dodona is referred to in the Odyssey (Od. 14.327, Od. 19.296) as a place where his counsel is learned from a high-leafed oak; that is, from the sounds given by the rustling leaves. Its antiquity is mentioned by Herodotus (II, 52), who says that the oracle of Dodona was regarded as the oldest among the Greeks.ἄνα, vocative of “ἄναξ”.
 ἀνιπτόποδες, χαμαιεῦναι. “The Selli at Dodona were “χαμαιεῦναι”, i. e. abstained from sleeping in a bed, probably for the reason that the bed would become too holy for anyone else to occupy afterwards. They were also “ἀνιπτόποδες”, and the priest and priestess of Artemis Hymnia did not wash like other people [Pausanias, viii, 13, 1], doubtless because of the excessive sanctity of their persons, just as the Arabians of old might not wash or anoint the head.”—F. B. Jevons, Introduction to the History of Religion (London and New York, 1896), p. 63; from the chapter on Taboo: its Transmissibility.236-238. Cf. A 453-455. εὐξαμένοιο agrees with the genitive (“ἐμοῦ”) implied in “ἐμόν”.