SILEX Revision Notes

The SIBI gloss clarifies that 'בִּירָה' specifically refers to a large fortified structure or palace used as a seat of authority, contrasting with the original which more generically defines it as 'castle or palace.' The revised gloss thus narrows and specifies the meaning, indicating it does not refer to any general large building.

The revised gloss corrects the meaning of אָוֶן from 'vanity' (as in Strong's) to 'trouble,' 'wickedness,' or 'iniquity,' which are more accurate in context. The revised gloss also clarifies that 'Beth-Aven' is an ironic/pejorative renaming of Bethel rather than a separate geographic location, correcting the implication in Strong's that it is a distinct place in Palestine.

The revised gloss clarifies that the place name refers to a site associated with the Canaanite deity Baal and emphasizes its religious and cultural context as a sanctuary or dwelling dedicated to Baal. It also warns against narrowly defining 'Baal' as a single deity, noting its varied local manifestations. The original gloss is more mechanical and does not address these theological or cultural nuances, or the broader range of possible meanings for 'Baal' and the compound name.

The SIBI gloss corrects the original Strong's by noting that the meaning of גָּמוּל is uncertain and can mean 'recompense' or 'full-grown,' not strictly 'weaned.' The original gloss fixes the meaning as 'house of (the) weaned,' which the SIBI gloss recognizes as too narrow and potentially misleading.

The SIBI gloss corrects the original by clarifying that 'Beth-Dagon' refers more specifically to cultic or religious sites associated with the deity Dagon, not simply general habitations or settlements. This nuance about religious function and cultural context is absent in the original.

The revised gloss clarifies that 'יְשִׁימַה' refers specifically to 'wasteland' or 'desolation,' whereas the original gloss renders it more generally as 'deserts.' The revised gloss also explicitly notes the significance of the plural and article in the name, emphasizing the meaning as 'wastelands' or 'desolations' rather than the less precise 'deserts.'

The SIBI gloss corrects Strong's translation of 'מֶרְחָק' as 'breadth'; the revised gloss states the accurate meaning is 'distance' or 'remoteness,' not 'breadth.'

The revised gloss clarifies that 'Arabah' refers to a specific geographic region south of the Dead Sea rather than a generic 'desert,' correcting the original's broader and less precise 'house of the Desert.'

The revised gloss corrects the original by clarifying that אָגַר (H103) refers generally to gathering or assembling, not specifically to 'harvesting' as in agricultural reaping. The original incorrectly ascribes an agricultural sense not supported by usage, which the revised gloss explicitly rules out.

The original gloss defines 'Beth-hoglah' as 'house of a partridge,' treating 'Haglah' as a common noun for partridge. The revised gloss corrects this, stating it is a place name meaning 'house of Haglah' (a personal name), and notes that while 'Haglah' may be related to 'partridge,' in this context it refers to the woman Haglah, not the bird. Thus, the revised gloss shifts the meaning from an animal-based interpretation to a personal-name-based toponym.

The revised gloss clarifies that 'Bethlehem' primarily denotes the city in Judah and notes a second Bethlehem in Zebulun, while the original lists it as simply a 'place in Palestine.' The revised also specifies the non-theological nature of the term and adds nuance regarding the meaning of 'house of bread'—highlighting uncertainty about the significance of 'bread' in the name, an interpretive element absent from the original.

The revised gloss corrects the original's assumption that 'Beth-Millo' is simply 'house of the rampart' or a proper name of citadels. It explains that the term likely refers to a constructed 'filled' structure or embankment, and may function as a descriptive/topographical term rather than a distinct proper noun for two specific places. It also clarifies that the meaning and exact reference of 'Millo' are debated and possibly refer to fortification techniques, not just a rampart or house.

The original gloss specifically defines the word as an epistle 'as carried by a state courier or postman,' whereas the revised gloss corrects this by clarifying that the term refers solely to the written message itself, without any reference to its means of delivery. The original thus inappropriately narrows the meaning based on context rather than lexical evidence.

The revised gloss corrects the original's rendering of 'pleasure' to the more accurate sense of 'delight' or 'Eden,' noting that 'pleasure' in the modern sense is not implied. It clarifies the semantic range and context of עֵדֶן, distancing it from anachronistic implications.

The revised gloss specifies that 'Beth-Anath' means 'house of Anath' and points out its likely reference to the Canaanite goddess Anath, providing a concrete definition and religious context. The original only notes it as an orthographical variant and place name, omitting the semantic meaning and probable cultic significance.

The SIBI gloss corrects the Strong's gloss by clarifying that 'beth' in this context means a dedicated place or cultic site associated with Peor and does not necessarily imply a physical house or building. It highlights that 'house' should not be read literally in toponyms of this type, and also clarifies that 'Peor' likely refers to a deity or cult site, not just a geographic location. This corrects a narrow or potentially misleading definition in the original gloss.

The revised gloss corrects the original's simple definition 'house of (the) street' by clarifying that 'Rechob' may refer either to 'street, plaza, open place' or to a personal or clan name, and that the precise referent is uncertain. This broadens the possible meaning and moves away from a single translation tradition, acknowledging interpretive ambiguity not present in the original.

The SIBI gloss corrects the Strong's gloss by clarifying that 'Rapha' may not literally mean 'giant' and that rendering Beth-Rapha as 'house of the giant' is interpretive. The revised gloss stresses the uncertain specific meaning of 'Rapha' and highlights that it more likely refers to an individual or group, not necessarily a 'giant.'

The revised gloss broadens the meaning of 'apple' to possibly include any fragrant or rounded fruit, not strictly the modern apple, correcting the potentially anachronistic specificity in the original. It also adds that the identification of the site is uncertain and that the name may relate to general agricultural characteristics, not exclusively 'apple.'

The revised gloss narrows the definition, clarifying that 'Baca' is not a general term for 'weeping' or just a descriptive phrase, but a specific place name with probable associations to balsam trees or weeping. The original presents 'weeping' as a direct gloss, while the revision indicates the derivation is uncertain and 'weeping' is not a direct meaning. Revised also notes geographical uncertainty.

The SIBI gloss corrects the certainty suggested in the Strong's gloss about the identification of the tree as 'the mulberry tree' or a 'gum-distilling tree.' The revised gloss clarifies that the exact species is uncertain and that traditional associations (mulberry or balsam) are not definitive, reflecting modern scholarly caution.

The revised gloss clarifies that 'firstborn' is the primary and literal meaning, while 'chief' is a derived, metaphorical sense and should not always be supplied. The original gloss presents 'chief' as an equally valid gloss, which is corrected by the revised, indicating a need for contextual caution in rendering and interpretation.

The revised gloss clarifies that the word denotes the earliest produce or fruit, particularly as an initial yield, and does not inherently suggest a figurative or 'hasty' sense unless contextually specified. This corrects the original gloss, which included 'hasty fruit' and implied a broader or possibly figurative meaning not consistently supported by usage.

The revised gloss narrows the definition by clarifying that 'dripping' is not a primary sense but an association based on tears, while Strong's presents 'dripping' as a direct analogy. The revised gloss also distinguishes 'weeping' from broader terms for mourning and ritual lament, correcting the broader application implied by the original.

The SIBI gloss clarifies that 'Bochim' is not an established geographical name but a designation referring to the Israelites' weeping reaction, correcting the impression in the Strong's gloss that 'Bochim' was an established place in Palestine.

The revised gloss corrects the original by clarifying that בְּכִית refers specifically to the emotional act of weeping or expressing sorrow through tears, rather than 'mourning' more generally. The original gloss combines 'weeping' and 'mourning' without distinguishing between emotional displays and formal mourning, while the revised gloss specifies it is not primarily about ritual mourning.

The revised gloss clarifies that the term refers specifically to a young male camel, whereas the original gloss is more general ('a young camel; dromedary') and does not specify sex. The revised gloss also notes that 'dromedary' reflects later usage and should not override the primary sense, correcting an overextension in the original.

The revised gloss corrects the original by clarifying that 'dromedary' is not a linguistically precise rendering of the Hebrew term and that the biblical term refers simply to a young female camel without specifying species or number of humps. The original's inclusion of 'dromedary' reflects a translation tradition rather than accurate lexical meaning.

The original gloss suggests that the name Bocheru means 'first-born' as a direct definition, whereas the revised gloss clarifies that while the name is derived from the root meaning 'firstborn,' it is only used as a personal name in genealogical contexts and does not imply the person was literally a firstborn. The revised gloss corrects the implication that the meaning should be carried over as a direct description of the individual.

The revised gloss corrects the original's definition of 'youthful,' clarifying that בִּכְרִי is a personal name and not an adjective or descriptor. It also specifies that its etymological connection is to 'firstborn,' not 'youthful.'

The revised gloss clarifies that the term refers primarily to 'anxiety' or an 'inner emotional state,' and that references to the 'heart' are metaphorical, whereas the original gloss names 'heart' as a direct meaning. The revised gloss corrects the Strong's sense that the term denotes the anatomical heart, narrowing it to emotional or metaphorical usage.

The revised gloss clarifies that in Aramaic usage, the verb is applied to psychological or emotional exhaustion, not physical decay. The original gloss simply says 'to afflict; wear out,' which could suggest a broader range, including physical deterioration. The revised corrects this by excluding physical decay and focusing on mental or emotional contexts.

The revised gloss clarifies that בַּלָּהָה primarily denotes sudden terror or intense fear, and while it can refer to disaster, this is specifically as a consequence of terror. The original Strong's gloss equates it more broadly with 'destruction' and 'trouble,' which the revised gloss argues is an overextension of its meaning, cautioning against conflating it with generic destruction. Thus, the SIBI gloss corrects the definition by restricting it to terror and its direct effects, not generic calamity.

The revised gloss clarifies that the term means 'mixture' or a 'composite substance,' not specifically 'corn' or any particular component, correcting the original Strong's gloss which implies 'corn' as a specific example. The revised gloss emphasizes avoiding specificity about constituent elements unless contextually warranted, thus narrowing the original's broader and potentially misleading application of specific terms.

The revised gloss omits the use of 'Belial' as a proper name or as an independent entity, correcting the original's inclusion of it as a translation. The revised clarifies the term never refers to a personal being in Biblical Hebrew, addressing a definition issue tied to translation tradition and later theological development. Additionally, the revised narrows the meaning to 'worthlessness' and 'moral corruption,' avoiding broader glosses like 'destruction' or 'naughty.'

The SIBI gloss corrects the original by clarifying that the core meaning is 'to mix' or 'to mingle,' and the senses of 'to fodder,' 'to give provender,' and 'to anoint' are not primary and can be misleading; those derive from later or specialized contexts. The original gloss overemphasizes these secondary meanings, potentially confusing the main semantic field.

The revised gloss clarifies that the root does not inherently mean total destruction, but rather the act of swallowing or engulfing, sometimes with destruction as a result. The original gloss over-extends the meaning by making 'to destroy' a primary sense, which the modern gloss narrows.

The original gloss calls Belshazzar a Babylonian king, but the revised gloss corrects this to 'Babylonian prince.' This is a correction of the historical role; Belshazzar was not a king but the son (or co-regent) of Nabonidus.

The revised gloss corrects the original by specifying that Belshazzar was a crown prince and regent rather than a king. The original Strong's gloss aligns with older translation tradition and historical assumptions but is not accurate based on contemporary historical research.

The revised gloss corrects the original by providing the actual semantic meaning of 'bamah' as 'high place' or 'elevated site,' frequently associated with religious or cultic activity, whereas the original gloss only provides a transliteration and identifies 'Bamah' as a location in Palestine. The original omits the broader lexical and religious significance of the term in the Hebrew Bible.

The revised gloss corrects the original by clarifying that בִּמְהָל (Bimhal) is only a personal name in a genealogical context and does not have the meaning 'with pruning,' nor any broader lexical significance as a concrete noun. The original gloss suggests a possible descriptive meaning, which the revised gloss refutes as uncertain and unsupported.

The revised gloss clarifies that בְּמוֹ is not interchangeable with prepositions indicating motion toward (e.g., לְ or אֶל), narrowing the original's broader list of glosses ('for, in into, through') and removing potential ambiguity about its use to indicate motion into. The revised gloss restricts the meaning to accompaniment, means, or circumstance, correcting the original's broader KJV-influenced glossing.

The revised gloss corrects the definition, clarifying that 'bamoth' are elevated sites used for religious rituals, not just referring to literal 'heights.' It removes the exclusive association in Strong's gloss with specific locations (e.g. 'Bamoth-Baal' as a place name), instead broadening the scope to cover both physical locations and their function as cultic sites, including intercultural and non-Israelite practices.

The SIBI gloss clarifies that the core meaning is 'son' or 'descendant' and that figurative or extended senses relate specifically to membership or association, correcting Strong's overly broad list of translation glosses (e.g., arrow, spark, soldier, etc.) that more accurately reflect KJV translation idioms rather than lexical meaning. The revised gloss also notes that the English 'son' does not always capture the range of Hebrew usage, providing a corrective to the original's presentation of a vast range of English glosses without context.

The original gloss includes 'a son (as a builder of the family name), in the widest sense,' which imports interpretive meaning (emphasis on 'builder' role) not present in the revised gloss, and loosely renders the scope. The revised gloss removes the 'builder' aspect, clarifies 'son' as male offspring, and more precisely expands to descendant or group member, offering a more accurate lexical scope and removing interpretive bias.

The revised gloss clarifies that 'Ben-Chesed' functions as a standard patronymic ('son of Hesed') and that 'ḥesed' in this context refers to a personal name, not necessarily the attribute 'kindness.' The original gloss equates the name with 'son of kindness,' which is misleading—the revised gloss corrects the attribution of meaning to the semantic value of 'kindness' and situates it as a personal name instead.

The revised gloss clarifies that 'sons of lightning' is a toponymic convention rather than indicating literal sons of lightning, and suggests the name may more plausibly refer to a family descended from a man named Baraq or symbolic association with lightning, rather than an actual group called 'sons of lightning.' The original gloss presents 'sons of lightning' without this clarification, which could be misleading.

The original gloss gives 'champion' as a direct definition, while the revised gloss clarifies that the word itself literally means 'interval' or 'space,' and 'champion' is an interpretive translation based on context, not the actual sense of the lemma.

The revised gloss corrects the original by noting that 'yamin' may mean 'south' as well as 'right hand,' introducing the alternate possible meaning 'son of the south.' The original only presents 'son of (the) right hand.'

The revised gloss narrows the definition by clarifying that the verb does not inherently mean 'pray' in a religious sense unless context justifies it, whereas the original gloss includes 'pray' and related senses unconditionally. The revised also emphasizes the verb's use for both secular and religious requests, correcting the translation tradition present in the original gloss.