‘And if the son of Atreus has become too hateful to you, in your heart—himself and his gifts—yet do you have pity for the rest of the Achaeans, at least.’μᾶλλον with ἀπήχθετο signifies ‘too hateful’ for you to forgive and forget. κηρόθι, § 155.3.
 δ᾽=“δέ”: such a clause as the present is commonly considered a relic of the old paratactic construction; but it is probably better to regard “δέ” as equivalent in force to a weakened “δή”, not as a conjunction. Cf. A 58, 137.Παναχαιούς, cf. modern “Pan-American.”
 A summary of the points made by Odysseus: (1) The danger of the ships is emphasized (ll. 231, 232, 235, 241); (2) Achilles is reminded of the parting words of his father Peleus and urged to be reasonable and gentle (ll. 252, 255, 256, 260); (3) Agamemnon's offer of gifts to effect a reconciliation is dwelt on at length (ll. 263-299), although it is not stated that Agamemnon is in any way sorry for the injury done to Achilles; (4) a plea for pity of the Greeks follows (l. 300), in close connection with which is (5) a suggestion how Achilles may win great glory (l. 303); and (6) an attempt is made to arouse his jealousy of Hector's success (ll. 304306).
 ‘I must speak out my will unreservedly.’ In these words Achilles foreshadows his own unfavorable reply.
 ‘As hateful as the gates of Hades’ expressed to Achilles hatefulness in the superlative degree. Hades was most hateful of all the gods to mortals (l. 159), because through his gates the dead must pass. ‘Hateful as black death’ is the expression in 3.454.μάρνασθαι, ‘since, as now appears [“ἄρα”], there is no gratitude for fighting.’ See note on 3.183.
 318-320. ‘An equal share [of booty] falls to him who stays behind and to him who may battle ever so hard, and in equal honor are held both the coward and the brave man too. The man of no deeds and the man of many deeds die alike.’—By μένοντι (l. 318) and κακός (l. 319) Achilles alludes to Agamemnon, who he distinctly says (l. 332) stays behind.— Instead of εἰ μάλα τις πολεμίζοι (l. 318), “μάλα πολεμίζοντι” would form a natural antithesis to “μένοντι”.—For ἰῇ see § 108.1.
 This line looks like the interpolation of a gnomic poet. Compare ll. 63 and 64.κάτθαν᾽（ε), § 46, § 184.
 πολεμίζειν, infinitive of purpose.κακῶς δέ τέ οἱ πέλει αὐτῇ, ‘although it fares ill with her herself’ (“οἱ αὐτῇ”).
 ἴαυον, ‘passed’ sleepless nights.
 πολεμίζων κτλ., ‘warring against men that fought in defense of their wives.’ The dative (as here, “ἀνδράσι”, l. 327) after verbs of fighting denotes the enemy. Homeric men who defended their cities against invaders knew that if defeated they should be slain, while their wives and children would be enslaved.