Both the primary and the secondary headwords here are unattested outside lexicography (and ignored by LSJ).
Implied in the term kinaidos/kinaida -- and therefore in its opposite here -- is homosexual lust, specifically. See kappa 1634, kappa 1635.
For the verb "move", kinei=n, in sexual congress see J. Henderson, The Maculate Muse (New Haven 1975) 151-3 and Greek index s.v.
[1] Same glossing, according to Adler, in the Ambrosian Lexicon (877).
[2] Either the female equivalent of the headword or a neuter plural.

Same material, variously, in Hesychius and elsewhere.
[1] A flying-fish, according to LSJ s.v., which should be consulted on the several impersonal meanings of the word chelidon about to be listed.
[2] See on this J. Henderson, The Maculate Muse (New Haven 1975) 147.
[3] For Massalia see generally mu 242.
[4] Already under kappa 1634, q.v.

[1] (Same material, variously, in other lexica.) On the final synonym here, kinaidos, see under kappa 1634.
[2] cf. epsilon 1833.
[3] Aelian fr. 253 Domingo-Forasté (255 Hercher).
[4] Josephus, Jewish Antiquities 4.104 (web address 1).

[1] On the glossing word, kinaidos, see under kappa 1634.
[2] Aelian fr. 287 Domingo-Forasté (290 Hercher); again at mu 111. See also chi 349.

The headword, evidently quoted from somewhere, is accusative plural of kata/pugos, a variant of the commoner katapu/gwn. See also kappa 737, kappa 738, and kappa 739; and generally J. Henderson, The Maculate Muse (New Haven 1975) 210, #462.
For the glossing term, kinaidos, see under kappa 1634.

For kinaidos -- Latin cinaedus -- and its cognates see also kappa 1635. Since they are "etymologically mysterious" (K.J. Dover, Greek Homosexuality [London 1978] 17), connotations of movement (i.e. a connection with kinein) are possible but not certain. J. Davidson, Courtesans and Fishcakes (London 1997), argues strongly for relating this and associated terms to sexual appetites of any kind which focus on the anus. This and other possibilities are discussed by N. Fisher (Aeschines, Against Timarchos, translated with introduction and commentary: Oxford 2001) 45-49 and passim.
[1] From chi 185 (end).

On the headword and its implications see kappa 1634 and the note there.
[1] Likewise in Photius (kappa727 Theodoridis), and similarly in other lexica and scholia.
[2] Greek Anthology 5.181.6 (Asclepiades), which actually reads w)\ mega/lou kina/dous "O the great rascal!" In this epigram--which is corrupt and somewhat obscure--an impatient host issues instructions to household slaves for an upcoming dinner-party; cf. Gow and Page (vol. I, 50), (vol. II, 132-134), and another excerpt at tau 1067. As Smyth explains (§2682, web address 1), the relative adverb w(s may be used in exclamations of wonder. The headword appears here as a genitive of cause; cf. Smyth (§2684, web address 2).

This entry closely parallels a scholion on Aristophanes, Birds 877 ("Lady Cybele, ostrich, mother of Cleocritus"). Symmachus and Didymus are cited there as sources of some of the phrases used.
The orgiastic rituals of Cybele (see kappa 2594; cf. gamma 23, kappa 2588) and her son Attis, centered around a decorated pine-tree (and thus the probable source of modern 'Christmas trees'), originated with the Phrygians, or perhaps the people they subjugated in west-central Anatolia, and were imported to Rome during the Punic Wars (and widely extended in the Roman Empire by the Emperor Claudius, a devotee). Mother Cybele was more often known in Rome as Magna Deum Mater (Great Mother of the Gods) and hence today as 'The Great Mother'. Catullus' Attis (poem 63) describes with a certain horror the practice of castration at these rituals, designed to bring the future priests of the goddess closer to her sex. Castrated priests of Cybele were called Galloi (gamma 23) and were a paradigm throughout the ancient world for 'effeminate' men (in its literal sense, 'transformed into feminine'). In iconography she is constantly portrayed with her team of lions. Her rites are often approximated to those of Sabazius (also Phrygian) or Dionysus.
[1] On Cleocritus see also kappa 1721, kappa 2587. For the description of such a man as birdlike we might compare Proust's description of Jupien at the beginning of Sodom and Gomorrah (Cities of the Plain) I. Hesychius glosses the word strouqo/s 'lecher'.
[2] This bird was originally a sparrow. We cannot be quite certain how or why it was applied to the ostrich when that bird was discovered by the Greeks, but it certainly has that sense in Aristophanes and here.
[3] On this term and its cognates see under kappa 1634.

For this pairing see already mu 1260.
[1] For Philokles see phi 378 and psi 176. Morsimos had a son Astydamas (alpha 4264). For the adjective psychros, 'frigid', 'weak', see psi 176.
[2] 'A physician of the eyes' (mu 1262).
[3] Aristophanes, Knights 401 (Sommerstein); cf. next note.
[4] Similarly in the scholia pleniora on Aristophanes, Knights 401 (where the poems are said to be mochtheroi 'worthless'); cf. already at alpha 3817.
[5] The Flatterers, by the comedian Eupolis (epsilon 3657), was presented at the City Dionysia in 421 (hypothesis 1 on Aristophanes, Peace).
[6] For kinaidos see under kappa 1634 (and in addition to the bibliography cited there, Winkler, 45-47).