SILEX Revision Notes

The original gloss assigns an inherent positive or negative sense to the verb ('in a good sense... in a bad one'), while the revised gloss correctly clarifies that the word is neutral and context determines whether spending is prudent or wasteful. The original gloss's distinction is not supported by modern scholarship.

The revised gloss narrows and specifies the meaning of δέησις as an 'urgent' or 'intense' plea, especially to a deity, and distinguishes it from general terms for prayer. The original gloss treats it more generically as 'prayer, request, supplication' without emphasis on its urgent or pleading nature, potentially blurring it with broader terms.

The revised gloss clarifies that δειγματίζω means not just to 'make a show', but specifically to expose or make an example of someone with the added nuance of subjecting them to public shame or disgrace. The original gloss fails to mention the essential connotation of humiliation or deterrence inherent in the word's use.

The original gloss renders δειλιάω as 'to be timid' or 'be afraid,' which may suggest simple fear. The revised gloss clarifies that the term specifically means 'to be cowardly' or to act with a lack of courage—a negative sense of fearfulness involving moral weakness rather than neutral timidity or appropriate fear. This marks a material correction to the definition.

The revised gloss corrects the original by clarifying that δειλός does not inherently imply 'faithlessness' but refers more precisely to timidity or cowardice. The original's addition of 'faithless' as an implication is not supported in the revised gloss.

The original gloss equates the term primarily with 'too superstitious,' a negative and pejorative sense, whereas the revised gloss corrects this by noting that the word can mean either devout/reverent or superstitious depending on the context, and that in Acts 17:22 it is not necessarily negative. This corrects a translation tradition bias toward the negative meaning.

The SIBI gloss corrects the Strong's definition by showing that δεισιδαιμονία primarily denotes religious devotion, reverence, or piety and may be either positive or negative depending on context, whereas Strong's gloss restricts it to the negative connotation of 'superstition.' The revised gloss emphasizes broader contextual usage and corrects the limited and pejorative translation tradition.

The revised gloss corrects the original by noting that 'propitious' or propitiation concepts are not inherent in the term; it clarifies the meaning to 'accepted, welcome, or favorable' and cautions against reading theological ideas like atonement or propitiation into the word.

The revised gloss corrects the original by clarifying that 'flaying' is an early and less common sense, while in the Koine period (the context of the New Testament) the verb primarily means 'to beat' or 'strike repeatedly.' The original gloss overemphasizes 'to flay' as the primary sense, while modern scholarship indicates the usual meaning is 'to beat' or 'whip.'

The revised gloss clarifies that the temporal sense ('hitherto') is rare, correcting the impression from the original that this is a standard or common use. It also differentiates spatial/imperative uses more carefully.

The revised gloss corrects the original's specific identification of δευτερόπρωτος as 'the Sabbath immediately after the Paschal week', noting that the original's certainty is not supported by scholarly consensus and that the precise meaning is uncertain. The revised gloss broadens and qualifies the definition, avoiding the precise designation asserted by the original.

The revised gloss corrects the original by clarifying that δηλόω does not inherently mean 'to declare' by words, but can refer to any act of making manifest or clear, not just verbal declaration. This broadens and corrects the definition from Strong's, which was narrower and possibly skewed by translation tradition.

The revised gloss corrects the original by clarifying that 'δημιουργός' means 'artisan' or 'craftsman,' not inherently 'Creator.' The original's parenthetical ('spoken of the Creator') introduces a theological or philosophical usage as if it were basic to the word, which the revision shows is only contextual and not original to the term. This corrects a definitional and potential theological bias.

The original gloss describes δήπου as a 'particle of asseveration' with meanings such as 'indeed', 'doubtless', and 'verily', which suggest strong or absolute affirmation. The revised gloss corrects this by specifying that δήπου expresses strong probability or confident assumption rather than categorical certainty or absolute affirmation. The revised gloss clarifies that it indicates a statement taken as probable or generally accepted, not as an ultimate assertion of fact.

The revised gloss corrects the original by clarifying that διάβολος primarily means 'slanderer' or 'accuser' in general Greek usage and is not inherently a proper name for a supernatural being. The original gloss gives 'devil' and 'Satan' as primary meanings, reflecting later interpretive tradition, rather than basic lexical sense. The revised gloss distinguishes the term's basic meaning from its specialized, theological use.

The revised gloss corrects the implication from the original that the verb 'διαγγέλλω' inherently means 'preach' or carries a specifically religious sense. The revised specifies that it means to announce or proclaim publicly with thoroughness, but does not necessarily have a religious meaning, thus correcting a bias in the original's definition.

The revised gloss corrects the original by removing the narrow limitation to 'hearing' or 'diagnosis' and broadens the meaning to a general process of discernment, investigation, or examination, especially in legal or judgment contexts.

The revised gloss corrects the original's inclusion of 'room' as a translation, clarifying it does not reflect the lexical meaning. It also refines the definition to focus strictly on the concept of succession in a position or office, avoiding ambiguous or outdated terms.

The revised gloss corrects the original by clarifying that in Biblical contexts, 'covenant' is the primary sense of διαθήκη, and warns against conflating the term with 'testament' (a will), which the original gloss elevates as an especially significant meaning. The original's emphasis on 'testament' or devisory will reflects KJV tradition rather than the primary lexical meaning in the relevant Biblical usage.

The revised gloss corrects the original's suggestion that διακονέω implies a menial or subordinate role, clarifying that it refers broadly to service without necessary connotation of low status. It also corrects the translation tradition by noting that association with the office of 'deacon' is a later development, not the primary meaning in earliest texts.

The revised gloss corrects the original by clarifying that 'διακονία' does not inherently denote a specific office or religious rite, and that its meaning is broader than just official or Christian ministry. It also specifies that the term is not exclusive to religious contexts, addressing a narrowing in the original's definition toward Christian usage.

The revised gloss narrows and clarifies the meaning by correcting implications in the original gloss. Specifically, it notes that 'oppose' and 'withdraw' are contextually derived and not primary meanings of διακρίνω. The original gloss also conflates some senses (such as opposition) that the revised gloss clarifies are not inherent in the word itself.

The revised gloss corrects the original by narrowing the meaning, emphasizing 'distinguishing' and 'discernment' rather than disputation or argument. It suggests that 'disputation' is not a primary sense of the word and should not be equated with arguing or debate, thus correcting an overly broad or potentially misleading sense in the original.

The revised gloss corrects the original Strong's gloss by clarifying that διαλέγομαι refers to interactive dialogue, discussion, or reasoning, and does not inherently mean 'preach.' The original gloss includes 'preach,' reflecting a translation tradition rather than the actual lexical meaning of the word.

The REVISED gloss specifies that διαλείπω refers to a temporary or intermittent pause, not a final or permanent cessation as the ORIGINAL may imply. The REVISED clarifies the nuance that this word is used for a temporary break rather than a complete stop.

The REVISED gloss clarifies that διάλεκτος refers specifically to a spoken language or dialect unique to a group or region, not to a 'mode of discourse' or 'dialect' in the sense of a method or style of speaking or formal rhetoric as the ORIGINAL implies. The correction removes the broader, somewhat ambiguous sense of 'discourse' and emphasizes 'language/dialect' as the precise meaning.

The revised gloss narrows Strong's 'eternal, everlasting' to specifically 'perpetual; existing or enduring without end,' clarifying that the sense is about unending duration rather than metaphysical eternity, and cautions against reading in metaphysical or theological overtones that are not present in the lexical meaning.

The SIBI gloss corrects the Strong's by clarifying that διαλογισμός is not inherently negative or indicative of 'doubtful' or 'doubting'; it denotes a general process of reasoning or deliberation, with context determining whether it is contentious or not. Strong's gloss imports a more negative connotation ('doubtful(-ing)'), which is not necessarily present in the Greek word.

The revised gloss corrects the original's rendering of 'to fight fiercely' by specifying that the verb refers to vigorous verbal disputes, not physical fighting. The original gloss may lead to misunderstanding about the type of conflict intended by the lemma.

The original gloss limits the meaning to 'sentiment' or 'thought,' which may imply emotion, while the revised gloss clarifies that it refers specifically to an intention or concept resulting from reflective or thorough mental consideration, not merely an emotional sentiment. This corrects an imprecision in the original's definition.

The revised gloss corrects the original's implication that 'first-born' is an inherent meaning of the verb. The revised clarifies that references to 'first-born' derive from context where the 'opening' of a womb is mentioned, not from the verb's core meaning.

The original gloss implies active wakefulness ('to sit up the whole night'), while the revised gloss corrects this to simply mean 'to spend the night' or 'to stay' through the night, without implying wakefulness or specific activity.

The revised gloss corrects the original by clarifying that the verb is not limited to financial gain ('gain by trading'), but rather refers to the broader concept of thorough business activity, including negotiation and responsible management.

The original gloss emphasizes a literal interpretation ('to saw asunder') and aligns the figurative meaning with the KJV translation ('cut [to the heart]'), while the revised gloss clarifies that the term in New Testament usage is exclusively figurative, indicating intense anger or exasperation, and that the literal meaning does not occur in the New Testament. The revised gloss corrects the implied possibility of a literal meaning in context.

The revised gloss clarifies that the primary sense is threatening or intimidation by shaking, not explicit physical violence. The original gloss ('do violence to') implies physical harm, which the revised says is not the core meaning.

The SIBI gloss corrects the Strong's gloss by clarifying that 'winnow' is only a contextual, not primary, meaning. It prioritizes 'scatter or disperse widely' as the core sense and limits 'squander' to a derived figurative usage, refining the primary definitions over the broader or context-dependent meanings given in Strong's.

The original gloss restricts the meaning to '(converted) Israelite resident in Gentile countries,' while the revised gloss broadens it to mean the general state or condition of being scattered, not limited to converted Israelites, and explicitly mentions voluntary migration in addition to exile. The revised gloss corrects the narrow, interpretive definition in the original.

The revised gloss corrects and narrows the original by emphasizing that διαστέλλομαι specifically involves authoritative, emphatic instruction or warning, not merely setting apart or distinguishing. The original gloss also ambiguously includes 'set oneself apart' as a primary meaning, whereas the revised gloss clarifies the lexical sense is focused on giving directives or commands with authority.

The revised gloss broadens the definition by including both 'space' and 'time' as possible referents for διάστημα, while the original restricts it to 'space.' This correction clarifies that the term can refer to a span of time as well as physical distance.

The original gloss defines διαστολή as 'a variation,' equating it with a general difference or diversity. The revised gloss corrects this by emphasizing that διαστολή specifically refers to a clear distinction or differentiation, particularly a marked separation between categories or groups, rather than a general variation. This clarifies the term's focus on distinct boundaries rather than just difference.

The revised gloss narrows the definition to focus on rescuing from danger or peril, and clarifies that medical ('heal') or spiritual ('save' in the salvific sense) meanings are not inherent in the word unless the context indicates. The original gloss broadly includes curing and spiritual saving as implied meanings, which the revision corrects.

The SIBI gloss corrects the original by clarifying that διαταγή primarily refers to a formal order, directive, or appointment, and does not inherently mean 'instrumentality,' which the original listed. The revised gloss narrows and specifies the definition.

The revised gloss corrects the original by specifying that διάταγμα refers to a formal and official decree by an authority, clarifying that it is not a generic 'commandment' but a pronouncement of legal or administrative nature. The original gloss's use of 'commandment' may mislead by implying a general command rather than a formal edict.

The revised gloss clarifies that 'αἱματεκχυσία' refers to bloodshed or violent death, not ritual sacrifice, correcting any implication from the original that focuses generically on 'shedding of blood' without distinguishing the context. The revised emphasizes that the term pertains to violence.

The original gloss includes a negative and reflexive sense ('to avoid wholly') which the revised gloss explicitly refutes, clarifying that the verb does not inherently carry that meaning. The revised gloss corrects the definition to focus on keeping or guarding thoroughly, not avoiding.

The revised gloss clarifies that the verb means to arrange, establish, or set in order—especially in making a covenant or legal arrangement—not 'testator,' which is a person, not an action. The original gloss includes 'testator' as a meaning, which the revised gloss states is context-dependent and not part of the verb's meaning itself.

The revised gloss clarifies that διατροφή refers to both the act or means of nourishment and not just 'food' as a substance. The original gloss limits the meaning to 'food', whereas the revised gloss expands it to include the concept of provision and the process of sustaining, correcting the scope of definition.

The revised gloss corrects the original by clarifying that the primary sense is 'to differ' or 'to surpass,' and that the literal sense of 'to carry through' is rare in the New Testament; unlike the original, which presents 'to bear apart,' 'to toss about,' and 'to publish' as equally valid senses. The original gloss overemphasizes secondary or contextually extended meanings, whereas the revised gloss narrows the core meaning and better reflects actual NT usage.

The revised gloss expands the meaning from just 'decay, corruption' to include 'destruction' and clarifies that the term can refer to both physical and moral deterioration, not just biological decay. The original gloss is more restrictive, while the revised gloss provides a broader and more accurate definition.

The original gloss presents 'more excellent' and 'surpassing' as glosses without qualification, implying the word always conveys superiority. The revised gloss clarifies that the term can simply mean 'different' or 'distinct,' and that any sense of 'outstanding' or 'superiority' depends on context. Therefore, the revised gloss corrects an over-narrow and potentially misleading definition in the original.