SILEX Revision Notes

The SIBI gloss narrows the definition by specifying that ἁδρότης primarily means fullness, richness, or abundance, and that 'liberality' is not the core sense but rather a figurative or context-dependent extension. The original Strong's gloss presents 'liberality' as a defining aspect, which the updated gloss corrects.

The revised gloss corrects the original by clarifying that βουλευτής refers broadly to a council member or adviser in any governing assembly, not exclusively or specifically tied to the Jewish Sanhedrin. The original incorrectly limits the definition to members of the Sanhedrin, reflecting a narrower scope than the term's actual usage.

The SIBI gloss corrects the Strong's gloss by clarifying that βουλεύω does not inherently mean to 'advise' others, but primarily denotes planning, deliberating, or deciding, often individually. The original gloss misleadingly foregrounds 'advise' and external consultation, whereas the revised gloss centers the sense on internal decision-making and planning.

The revised gloss narrows and clarifies the meaning of βουλή, emphasizing deliberate, thoughtful intention or plan, whereas the original gloss conflates more general ideas of will, advice, and purpose. The revised gloss also distinguishes βουλή from θέλημα, highlighting nuance lost in the original.

The revised gloss corrects the original by clarifying that 'brabeion' primarily refers to a prize or reward for victory in a contest, especially athletic, rather than an award of arbitration. The original's use of 'arbitration' is not supported as a primary sense in scriptural or Hellenistic usage, making the revised definition more accurate.

The SIBI gloss corrects Strong's definition by clarifying that βραβεύω means to arbitrate or umpire, not to govern or rule in the sense of political authority. Strong's inclusion of 'govern' and 'rule' misrepresents the core semantic range of the verb, which relates to acting as an arbitrator or judge, particularly in contests or disputes, rather than exercising ruling authority.

The original gloss translates βραδύτης as 'tardiness' or 'slackness,' implying a negative or pejorative sense. The revised gloss clarifies that βραδύτης is a neutral term simply meaning 'slowness' or 'the quality of being slow,' without inherent negative connotation, and that its value is context-dependent.

The revised gloss corrects the original's implication that the term 'βρῶμα' especially refers to food allowed or forbidden by Jewish law, and clarifies that it is not limited to 'meat' but covers all types of food. The original's definition is overly narrow, influenced by translation tradition and theological context, whereas the revised gloss restores the broader, general meaning of 'food.'

The revised gloss corrects the original use of 'meat' by clarifying that βρώσιμος refers to anything edible, not just 'meat.' The original gloss reflects an overly narrow interpretation likely influenced by translation tradition.

The revised gloss clarifies that βωμός refers to an altar typically associated with non-Israelite/Greco-Roman religious contexts, distinguishing it from terms for Israelite altars. This corrects the original, which lacks this important nuance.

The original gloss suggests that 'Gabbatha' itself refers to the tribunal (institution/location), while the revised gloss corrects this by clarifying that 'Gabbatha' strictly describes a raised place or platform, without inherent judicial or institutional meaning. The revised gloss narrows the definition to focus on the geography/topography and not the function.

The original gloss defines Gabriel specifically as an 'archangel,' implying a rank or specific status, whereas the revised gloss notes that 'the term itself carries no inherent reference to specific duties or rank among messengers/angels.' This corrects a theological/traditional interpretation not present in the lexical meaning of the name.

The original gloss defines Gaius specifically as a 'Christian,' which is not inherent to the name itself. The revised gloss corrects this by stating it is simply a common Roman personal name, not inherently tied to any cultural or religious background. Thus, the original gloss imposes a contextual meaning not present in the word's lexical definition.

The revised gloss specifies that figurative use of 'milk' refers to basic or elementary instruction, correcting the original's vague 'figuratively' by clarifying the nature of the metaphor.

The revised gloss clarifies that the term 'Galatian' does not specify ethnicity and may refer to both Celtic-descended and Hellenized inhabitants, whereas the original gloss simply defines it as 'a Galatian or inhabitant of Galatia.' The update corrects the possible misunderstanding that 'Galatian' denotes exclusively one ethnic group, broadening the definition to include the region's mixed population.

The SIBI gloss corrects the original's 'heathen circle' interpretation, clarifying that the name 'Galilee' means 'district' or 'region' and does not intrinsically refer to Gentiles or non-Jews. The original gloss introduces a misinterpretation based on later perceptions, not on the lexical meaning.

The revised gloss corrects Strong's by clarifying that the primary meaning is the literal 'unleavened (bread)', and that the figurative use 'uncorrupted' is rare and later, not primary. Strong's presents the figurative use as equally valid, which overstates its semantic range in Koine Greek.

The original gloss gives a wide range of possible renderings, including some ('and', 'but', 'even', 'then', 'therefore', 'what', 'why', 'yet') that are not standard modern equivalents and reflect translation tradition rather than lexical meaning. The revised gloss narrows γάρ to its core sense as a causal or explanatory conjunction ('for', 'because', 'since'), correcting the over-broad and potentially misleading list in the original.

The revised gloss clarifies that 'gourmand' as a figurative extension is secondary and uncommon, and clarifies that the term does not always imply 'belly' in the modern, informal sense (such as 'appetite' or 'desire'), which the original implies more broadly. It also sharpens the anatomical distinction between stomach and womb, making the sense context-dependent.

The revised gloss corrects the definition by focusing on the particle's function to intensify or limit statements, indicating it is not always directly translatable and often conveys nuances like 'indeed', contrasting with Strong's gloss which foregrounds English equivalents such as 'and besides', 'doubtless', and 'yet'. The revised gloss shifts away from fixed translations toward functional/contextual usage.

The revised gloss clarifies that the term refers specifically to someone dwelling nearby, emphasizing physical proximity, and explicitly rejects the broader implication of 'friend' given by the original gloss.

The original gloss suggests 'to swell out,' which could imply overflowing beyond capacity or bulging, while the revised gloss clarifies that the verb means to be full or filled to capacity, not necessarily to swell or overflow. The revised gloss corrects the nuance of meaning and narrows it to fullness rather than swelling.

The revised gloss clarifies that γενεά refers to a group tied by family, era, or cohort and corrects the implication in the original that it means 'nation' (political entity), which the revised gloss explicitly denies. It also cautions against strictly limiting the term to a specific chronological span, broadening the definition compared to the more fixed sense implied by the original.

The revised gloss corrects the original by restricting the sense of γένεσις to 'origin, birth, or genealogy' and notes that the abstract sense 'nature' is rare, whereas the original gives 'nature' as a core meaning. The revised gloss also clarifies the typical use relating to ancestry and origins, not abstract qualities.

The revised gloss clarifies that the primary meaning concerns a parent's act of generating a child (either father or mother), emphasizing natural procreation or birth, while the original gloss includes a specific and perhaps theologically-influenced sense ('regenerate') and a lengthy list of translation terms that sometimes suggest birth (passive) and sometimes conception (active) more broadly. The revised gloss limits the spiritual/metaphorical application to broader 'causing to come into being,' not specifically 'regeneration,' clarifying and correcting the definition.

The original gloss equates 'γεώργιον' with 'husbandry,' which refers to the act or art of farming, while the revised gloss clarifies that the word denotes land used for agriculture (farmland), not the activity ('husbandry') itself. Thus, the revised gloss corrects the definition by specifying that the term refers to the physical field, not the concept or practice of farming.

The revised gloss corrects the original's implication that γῆ inherently refers to the whole globe (the terrestrial globe or world), clarifying that the term does not carry the modern scientific concept of 'the entire globe.' It also specifies usage does not include the inhabited world in the technical sense unless determined by context.

The original gloss equates γῆρας primarily with 'senility,' implying frailty or mental decline. The revised gloss clarifies that γῆρας refers neutrally to old age, without implying senility or infirmity. This corrects a misleading narrowing in the original gloss.

The SIBI gloss narrows and corrects the definition, clarifying that γίνομαι refers specifically to becoming, happening, or the initiation of an event or state—an active process of change—rather than simply 'to be'. The original Strong's gloss lists meanings such as 'be' and numerous KJV-derived renderings that do not match the Greek usage, blurring the distinction between existence (to be) and becoming (to become, to happen).

The revised gloss corrects the original's broad and sometimes ambiguous English translations (e.g., 'can speak', 'be resolved'), narrowing the definition to focus on knowledge through experience, acquaintance, or recognition. The revised gloss also clarifies the sense of experiential vs. inherent knowledge, correcting the implication that the term covers all possible nuances listed in the original. Overly broad meanings and secondary ideas not strictly lexical are omitted in the revision.

The revised gloss corrects the original's claim that γλεῦκος refers to a highly inebriating, saccharine fermented wine. The updated definition clarifies that it generally denotes fresh grape juice or only partially fermented wine, often non-alcoholic, and that alcoholic content is not always implied. This corrects a misunderstanding in the original definition about its intoxicating quality.

The original gloss includes 'naturally' as a meaning, which reflects an interpretive extension likely influenced by translation tradition rather than lexical meaning. The revised gloss narrows the sense to 'genuinely,' 'authentically,' or 'sincerely,' focusing on sincerity and authenticity rather than 'naturally' in the sense of nature or birth.

The revised gloss narrows and clarifies the definition: it specifies that γνώμη refers not to mere knowledge or general cognition, but to a considered and settled opinion or decision reached after deliberation (i.e., judgment or purpose). The original's inclusion of broad terms like 'cognition,' 'agree,' and 'will' overstates the semantic range, and 'cognition' is misleading. The revised gloss corrects this by focusing on opinion, judgment, or intention formed after consideration.

The revised gloss corrects the original by clarifying that 'ἀθέμιτος' refers specifically to what is 'not permitted by law or custom,' removing the implication of 'flagitious' (grossly wicked) or inherently 'abominable,' which are interpretive and not intrinsic to the word’s lexical meaning. It also shifts the focus from statute law to established norms, broadening the semantic range beyond formal legality.

The revised gloss corrects the original's implication that γνῶστος can refer specifically to 'acquaintance' in the English sense, clarifying that its usage is broader and refers generally to the state of being known, recognized, or revealed, and not specifically to personal acquaintanceship.

The SIBI gloss corrects the Strong's gloss by noting that γραπτός does not inherently carry a figurative sense; Strong's includes 'figuratively,' which the revised gloss shows is not a necessary aspect of the word's meaning.

The revised gloss corrects the original's implication that 'grave' (engrave) is a primary or default meaning; instead, it clarifies that the core meaning is 'to write,' and 'to engrave' or 'describe' are contextual or figurative extensions, not the usual sense. The revised also notes to avoid confusion between writing and engraving unless the context specifically indicates inscription on a durable material.

The original gloss includes 'silly' as part of the definition, which is not intrinsic to the word's lexical meaning but reflects an interpretation of how the term is used idiomatically. The revised gloss accurately limits the meaning to 'characteristic of an elderly woman' and explains the negative connotation only in context. Thus, the revised corrects the original by removing a definition that is contextually derived rather than lexical.

The revised gloss corrects the original by clarifying that 'γυμνασία' lexically denotes physical training or exercise and, by extension, disciplined practice. Strong's introduces 'asceticism' as a gloss, but the revised gloss notes that 'asceticism' is not inherent in the New Testament usage or the lexical meaning, but rather a later interpretive layer. This corrects a definition error in the original gloss.

The revised gloss corrects Strong's narrow focus on 'criminal, wicked' by clarifying that the term means 'lawless' or 'contrary to established norms or customs,' not restricted to strict legal or Israelite law infraction. It also advises against conflating this term with other technical legal terms, which Strong's does not address.

The REVISED gloss corrects the ORIGINAL by clarifying that the verb refers to being poorly clad or insufficiently clothed, not literally 'naked.' The original gloss, by including 'be naked,' suggests absolute nudity, which is inaccurate to the Greek usage. The SIBI gloss narrows the definition to indicate deprivation, not literal nakedness.

The revised gloss clarifies that γυμνός does not always mean fully nude, but can also mean inadequately clothed, destitute, or unprotected, whereas the Strong's gloss presents 'naked' (absolute or relative) but does not adequately convey the figurative or partial sense.

The original gloss defines the term as inherently meaning 'foolish' or 'silly' woman, while the revised gloss corrects this by explaining that the term literally means 'little woman' and any sense of 'foolishness' is contextual, not part of the inherent definition.

The revised gloss corrects the original by clarifying that the term refers broadly to 'pertaining to a woman' or 'female,' not strictly to 'wife.' The original gloss equates the word's meaning with 'wife,' which is only appropriate in some contexts, whereas the revised gloss rightly limits that translation to contexts where a marital relationship is clear.

The original gloss includes 'quarter' as a meaning, suggesting a regional or district interpretation, while the revised gloss clarifies this term is not used metaphorically for districts or regions in the New Testament, correcting the original's broader gloss.

The revised gloss corrects the original's implication of active contempt or hostility (e.g. 'despise') by clarifying that the core sense is to set aside, disregard, or render something ineffective, without necessarily implying contempt. It emphasizes invalidating or refusing to recognize authority or validity, not hostility.

The revised gloss narrows and corrects the Strong's definition by clarifying that 'δαιμόνιον' refers to supernatural spirits (not necessarily 'deity' or 'god'), and that it should not be directly translated as 'devil.' The original gloss, influenced by KJV tradition, falsely equates the term with both 'devil' and 'god,' without reference to its broader or more nuanced usage in Greek and biblical contexts.

The revised gloss corrects the original's use of 'devilish,' which specifically implies 'devil-like' in a Christian theological sense, by clarifying that the Greek term refers more broadly to qualities attributed to a 'spirit being' or 'demon' (daimōn) in Greek thought, which need not carry exclusively negative or diabolical connotations. The revised gloss warns against conflating the term with later, more narrowly negative or Christian theological meanings.

The original gloss restricts the meaning to 'loan on interest,' while the revised gloss clarifies that the term can mean lending or borrowing generally, with the implication of interest possible but not required. The revised gloss thus broadens and corrects the definition to match wider usage in Biblical contexts.

The revised gloss corrects the original by specifying that δάνειον refers specifically to the loaned object or sum, not generically to 'debt' or 'obligation.' The original's inclusion of 'debt' as a gloss is too broad.