SILEX Revision Notes

The original gloss adopts a traditional theological meaning ('hell' as a place of everlasting punishment), whereas the revised gloss clarifies that the term originally refers to a geographical location and that its metaphorical use for final judgment developed later. The revised gloss warns that 'hell' is not a direct lexical equivalent, correcting a theological bias in the original gloss.

The original gloss inserts a specifically Christian theological concept ('holy Writ' and 'scripture' with Christian connotations), whereas the revised gloss clarifies that γραφή refers to any written text, sometimes sacred writings (generally the Hebrew Scriptures in context), and does not inherently refer to 'Scripture' in the later Christian sense.

The REVISED gloss corrects the ORIGINAL by removing theological bias introduced by terms like 'possessed with a devil(s),' which reflect later Christian theological concepts and KJV translation tradition. The revised gloss clarifies that the term does not imply ownership or complete control ('possession'), nor specifically refer to 'devil(s)' but to generic supernatural beings or spirits, providing greater lexical accuracy.

The original gloss introduces a specifically theological interpretation ('the atoning blood of Christ'), which the revised gloss cautions against by emphasizing not to impose later theological concepts onto the term’s lexical meaning. The revised gloss maintains a strictly lexical and historical reading, correcting the theological bias found in the original.

The revised gloss removes the theological nuance of 'ordain' found in the original and clarifies that the term primarily refers to authoritative organization or directives, not specifically religious ordination.

The original gloss inserts '(Christian) justification' as a meaning of δικαιοσύνη, which the revised gloss explicitly corrects by noting that 'justification' is a later theological meaning and not inherent to the lexical definition. The revised gloss focuses just on justice/righteousness, correcting a theological bias introduced in the original.

The SIBI gloss corrects the original's explicitly theological framing ('for Christ's sake') and clarifies that the lexical meaning does not inherently reflect later theological developments such as Christian justification doctrine. SIBI provides a more neutral, legal/forensic definition and notes that theological notions are a later interpretive layer, not part of the core lexical sense.

The original gloss inserts a specifically 'Messianic restauration' meaning and implies a theological interpretation, while the revised gloss clarifies that such theological implications are not inherent in the word and should be determined by context. The revised definition removes this theological bias.

The original gloss emphasizes 'glorious' and metaphysical 'glory,' likely incorporating a theological interpretation prevalent in English translation tradition, whereas the revised gloss clarifies the central idea is social honor, esteem, or value, particularly in a public context. It warns modern readers not to conflate this with metaphysical 'glory,' correcting the theological bias of the original.

The original gloss restricts the meaning to 'heretic' and 'schismatic', terms heavily influenced by later Christian theological interpretation, while the revised gloss clarifies that the word referred more generally to one who causes factions or divisions, without the sharper heretical connotation. The revised gloss corrects the theological bias by noting that the modern sense of 'heretic' is anachronistic, and aligns the term more accurately with its original Greek usage.

The original gloss inserts a theological interpretation by specifically noting '(divine) selection' and connecting the term inherently to the idea of 'election' (with a likely theological reading), whereas the revised gloss explicitly states the term is not inherently theological and its meaning should be determined by context. The revised gloss removes the implication that ἐκλογή necessarily refers to divine or exclusive selection.

The original gloss introduces a theological interpretation by specifying 'subject to (eternal punishment)' and suggesting the primary sense of 'cast into' is judgment. The revised gloss corrects this, stating the meaning is primarily concrete ('throw into') and does not inherently imply judgment or punishment. The revised also clarifies that figurative uses are context-dependent.

The original gloss restricts the meaning of ἐπαγγελία by prioritizing 'especially a divine assurance of good,' implying a primarily theological or salvific sense. The revised gloss corrects this by clarifying that the term refers more broadly to a declaration or promise from an authority, not limited to God, and cautions against defaulting to theological interpretations unless contextually warranted.

The revised gloss corrects the original's implication that 'convert' or a religious connotation is inherent in the term. It clarifies that ἐπιστρέφω itself is not inherently a religious term; conversion is just one possible context-specific meaning. The original, reflecting translation tradition and theological bias, includes 'convert' as a standard gloss.

The original gloss equates ἐπιστροφή directly with 'conversion,' suggesting a technical or theological usage. The revised gloss corrects this by clarifying that the word primarily refers to a turning or change of direction, and not 'conversion' in a later theological sense, thus removing a theological bias introduced by the original gloss.

The original gloss equates 'εὐθύτης' with 'righteousness,' which introduces a theological abstraction not inherent to the Greek term. The revised gloss narrows the meaning to 'uprightness' or 'straightness' and clarifies that it does not have the full theological implications of 'righteousness.'

The revised gloss cautions against conflating ζωή with later theological interpretations such as 'eternal life,' which the original gloss does not address. This correction removes potential theological bias from traditional interpretation and clarifies the lexical meaning.

The SIBI gloss corrects the theological bias in the original by clarifying that the word refers to hatred toward any deity, not specifically the God of Israel. The original's rendering 'hateful to God, i.e. impious:--hater of God' inserts a Christian interpretive lens, while the revised gloss provides a broader, culturally neutral definition.

The revised gloss corrects the original Strong's gloss by warning against introducing later theological meanings of 'tribulation' that are not inherent in the Greek word, emphasizing instead the physical or situational sense of 'pressing' or 'hardship.' This removes a theological bias present in the original gloss, which reflects translation tradition influenced by later doctrinal usage.

The revised gloss clarifies that 'holy' refers to the city's association with religious activity or temples, not to sacredness in a theological or moral sense. The original gloss leaves 'holy' potentially ambiguous, which could suggest a theological interpretation not warranted by the context.

The original gloss includes the term 'canon' and associates the word with a 'standard (of faith and practice)', reflecting later theological usage concerning authoritative Scripture collections. The revised gloss clarifies that in earliest usage, 'κανών' does not inherently refer to a scriptural canon, removing this theological inference.

The original gloss inserts a theological interpretation ('defraud of salvation'), which the revised gloss explicitly corrects, noting that 'salvation' is not specified in the lexical meaning and the word refers generally to deprivation of a reward or prize.

The original gloss introduces the concept of 'damn' and 'damn'ation,' implying a theological judgment of eternal punishment. The revised gloss explicitly rejects this, clarifying that the term refers to legal condemnation or being declared guilty, not eternal damnation.

The original gloss gives special prominence to Satan as the 'accuser,' reflecting theological interpretation. The revised gloss clarifies that the primary meaning is a legal accuser or prosecutor, and that Satan is only a metaphorical, later usage, correcting the theological emphasis of the original.

The original gloss inserts a specifically Christian theological interpretation ('herald of divine truth, especially of the gospel' and 'preacher'), which the revised gloss corrects. The revised gloss removes this theological bias, giving only the core meaning of 'herald' or 'official messenger' without assuming a specifically Christian or preaching function.

The original gloss introduces 'an epithet of Satan,' implying this term specifically refers to Satan. The revised gloss corrects this by indicating it is not a specific title for any individual, but rather describes a general category of cosmic or spiritual powers.

The original Strong's gloss includes a specifically theological interpretation ('the Divine Expression (i.e. Christ)') for John 1, whereas the revised gloss removes this theological bias and instructs readers to interpret 'λόγος' in context rather than as a doctrinal label for Christ.

The revised gloss clarifies that the primary meaning of λύτρον is 'ransom' or 'price paid for liberation,' and specifically distinguishes this from doctrinal or theological concepts such as 'atonement.' The original Strong's gloss conflates the term's figurative ransom sense with theological atonement, which the revised gloss corrects by restricting the gloss to 'ransom' and noting that atonement is a doctrinal interpretation, not a lexical meaning.

The revised gloss corrects the theological bias in the original by removing the identification of Magog as an 'Antichristian party.' The revised note clarifies that there are no intrinsic negative or Antichristian connotations in the term itself, and that such associations come from later interpretive traditions.

The revised gloss clarifies that the verb does not have the technical ecclesiastical sense of 'beatify' (as in later theological or church tradition), correcting the original Strong's use of 'to beatify.' The correction removes a theological interpretation anachronistic to the Koine Greek usage.

The original gloss inserts the interpretation 'a heretic' based on later tradition, which the revised gloss corrects by stating that there is no inherent linguistic connection between the name and heresy; the association with a heretical group is post-New Testament and not part of the name's actual meaning.

The original gloss includes 'dispensation' as a meaning, reflecting later theological concepts, while the revised gloss explicitly notes that this is a later theological usage not present in the original sense. The SIBI gloss corrects the original by restricting the meaning to 'management, administration, stewardship,' rather than promoting 'dispensation' as a core gloss.

The original gloss inserts KJV translation-based theological interpretations ('the Eternal, as a divine epithet of Christ', and direct theological ascriptions) rather than simply the descriptive time-based reference in the Greek. The revised gloss removes this, instead focusing on the phrase's linguistic and temporal aspects without attributing it specifically or exclusively to Christ or using overt theological titles not explicit in the text.

The original gloss applies the term directly to 'God (as absolute and universal sovereign)' and equates it specifically to divine attributes ('Almighty, Omnipotent'), whereas the revised gloss notes the term's general usage for an all-powerful ruler and clarifies it is not inherently theological, thus correcting theological bias in the original.

The revised gloss corrects the original by noting that the term does not specifically refer to formal apostasy as developed in later theological usage. The original gloss inserts a theological bias by defining it as 'to apostatize,' which projects later doctrinal meaning onto the Greek term.

The original Strong's gloss inserts a specifically Christian theological interpretation, associating 'parousia' with Christ's return to punish Jerusalem or the wicked, which is not inherent in the Greek term. The revised gloss corrects this, emphasizing the neutral sense of 'arrival' or 'presence' and clarifying that any eschatological or punitive connotation must be determined by context.

The revised gloss corrects the original's insertion of 'invest with a halo' as an interpretative or artistic meaning, clarifying that the word itself does not imply a 'halo' and that such references are interpretive, not lexical. The original introduces theological or artistic interpretation not present in the lexical meaning.

The original gloss inserts theological interpretation by specifying 'especially one's spiritual well-being to Christ' and referencing Christian theological tradition, whereas the revised gloss removes this, emphasizing the broader lexical range without inherent theological nuance.

The revised gloss corrects the original's theological bias by noting that πίστις does not inherently refer to reliance upon Christ for salvation or to 'the system of religious (Gospel) truth itself.' The term in Greek is broader and refers to trust, confidence, or faithfulness, not limited to Christian doctrinal contexts as implied in the Strong's gloss.

The original gloss includes 'pastor' as a direct gloss, reflecting later church tradition rather than the lexical sense of ποιμήν; the revised gloss clarifies that 'pastor' is a post-biblical development and prefers terms like 'shepherd,' 'guardian,' or 'leader' depending on context.

The original gloss interprets the verb as referring narrowly to sin committed before 'conversion,' importing a theological concept not present in the Greek. The revised gloss corrects this by clarifying the temporal sequence is relative and need not be linked to conversion or religious experience, thereby removing theological bias.

The original gloss includes 'ordain' as a meaning of προγινώσκω, suggesting theological predestination, whereas the revised gloss explicitly clarifies that the word itself inherently means 'to know beforehand' and does not include the sense of causation, predestination, or ordination. This corrects a theological bias present in the original gloss.

The revised gloss clarifies that πρόγνωσις refers to foreknowledge or prior awareness and explicitly cautions against reading in the idea of predetermination or causation. The original gloss, by translating as 'foreknowledge' without this caution, reflects a traditional theological interpretation that can import such connotations. The revised gloss corrects this by emphasizing the lack of inherent predestinarian meaning in the Greek term.

The revised gloss clarifies that the term is unrelated to later theological ideas of predestination, correcting a potential theological bias in understanding the original gloss's term 'foresee'. The original gloss does not comment on possible theological interpretations, but the updated note is a correction to common theological misreadings based on translation tradition.

The original gloss includes 'ordain before,' which introduces a theological interpretation (authoritative appointment) not inherent to the root meaning. The revised gloss corrects this by clarifying that the sense of 'ordain' is interpretive and that the basic meaning is simply 'prepare beforehand.'

The original gloss leans toward a theological interpretation by emphasizing 'providence' (often understood as divine activity), whereas the revised gloss removes explicit reference to divine care, instead emphasizing human foresight or planning unless contextually specified. This corrects a potential theological bias in the original definition.

The original gloss includes the translation 'calamity as a test' and uses the term 'trial,' which reflects a specifically spiritual or eschatological interpretation likely influenced by English translation tradition. The revised gloss clarifies that πύρωσις refers to burning or a fiery ordeal and cautions that the word does not inherently carry a spiritual or eschatological meaning, thereby correcting the theological bias present in the original.

The original gloss inserts a specifically Christian theological interpretation—'the repose of Christianity (as a type of heaven)'—that the revised gloss removes, correcting the focus to Sabbath observance rather than spiritualizing it as a Christian concept or heavenly rest. The revised emphasizes the lexical sense and Israelite tradition, not the theological tradition of later Christian interpretation.

The original gloss labels Sadducees as 'heretical,' which reflects theological bias and a later perspective not appropriate for a lexical definition. The revised gloss corrects this by removing the bias and focusing on their historical role and distinguishing traits without pejorative characterization.

The original gloss inserts a Christian theological interpretation by equating 'Zion' with 'the Church (militant or triumphant),' which the revised gloss removes, instead focusing on the geographic, historical, and Israelite communal aspects. The revised notes caution against conflating the term with later church or assembly concepts, correcting the theological bias present in the original.