Likewise in Hesychius (tau712), the Synagoge (tau138 Cunningham), Photius' Lexicon (tau222 Theodoridis), and ps.-Zonaras 1726; and cf. the B scholia to Homer, Iliad 2.101. For the gloss cf. tau 375, tau 420, tau 435.
The entries for this form of teu/xw (tau 435), the nominative masculine plural of the present participle active, probably come from a passage attributed to Sophocles and widely cited (with diverse variant readings) by Christian writers in Byzantine times. See the copious notes and sources in editions of the fragments by Nauck (fr. 1025.9) and Pearson (fr. 1126.9). Following their arguments, the passage is universally rejected today as spurious, perhaps from the forgery known as 'Hecataeus', On Abram (see Jacoby in RE 7.2765ff.). But caution should be exercised, as it may merely be a genuine text corrupted to fit Christian theology. It would fit very well into a plot for Sophocles' lost Daedalus, which brought on stage Daedalus and Tiresias, as the type of humans who try hybristically to learn the secrets of the gods, and confronted them with Talus, the bronze man crafted by the gods to live among men (cf. sigma 124). It would suit Tiresias.
In fact the headword is found in only some citations of the passage (ps. Justin the Martyr, Cyril of Alexandria, George Cedrenus, Johannes Malalas, Anecdota graeca Paris., ed. Cramer), in the phrase "(men) preparing for the gods sacrifices and futile festivals (panhgu/reis)." Eusebius has ste/fontes and Clement of Alexandria both that reading and ne/montes. Modern editors have accepted the Eusebian reading.