SILEX Revision Notes

The revised gloss corrects the original by clarifying that the core sense is 'to cover over, conceal, or hide' (physically or metaphorically), and notes that a figurative sense of 'to forgive' is only contextual and not the default. The original gloss too readily assigns the meaning 'forgive' as a gloss, which the updated gloss states is context-dependent and should not be assumed as a lexical core meaning.

The original gloss equates 'accursed' with 'execrable,' implying a general sense of being detestable, whereas the revised gloss restricts the meaning to being under or condemned by a formal pronouncement of a curse. The SIBI gloss clarifies that the term does not mean detestable but rather specifically subject to an official curse.

The revised gloss corrects the original by emphasizing the formal judicial nuance and the act of rendering a verdict, not just the general sense of 'to judge.' The original's 'give sentence' is narrower and more tied to translation tradition, while the revised gives a broader and more contextually accurate definition for the Greek term.

The revised gloss clarifies that ἐπιλανθάνομαι specifically means 'to forget, to fail to remember,' and distinguishes this from simple neglect, whereas the original gloss conflates 'to neglect' as an implication of the term. The correction removes the broader sense of neglect, focusing the definition on acts of remembrance or lack thereof.

The original gloss defines the term as 'negligence' (suggesting willful neglect), while the revised gloss corrects this to 'forgetfulness' and emphasizes the state or condition of forgetting, specifically not implying intentional negligence. This is a material difference in the definition.

The original gloss adds 'application' as a possible meaning, whereas the revised gloss clarifies that 'ἐπίλυσις' refers to explanation or clarification, without the connotation of subjective application. The revised gloss corrects the definition to focus on elucidation of meaning rather than personal or subjective application.

The revised gloss corrects the original's inclusion of 'decide' and 'determine', clarifying that ἐπιλύω primarily means to interpret, explain, or resolve—not to make a judicial decision or determination. The original gloss's implication of deciding or determining is not supported by the lexical or contextual usage per the revised gloss.

The original gloss narrows the meaning of ἐπιμέλεια to 'kind attention (hospitality)' and suggests the gloss '+ refresh self,' whereas the revised gloss broadens it to denote any attentive care or concern, not limited to hospitality. The revised gloss corrects the impression that the term is specifically about hospitality and highlights that it is generally about active, deliberate care for others.

The revised gloss clarifies that 'most straitest' is an imprecise translation tradition, and the word refers to the highest degree of precision or accuracy, not necessarily strictness or narrowness. It corrects the original's potential for misunderstanding by tying it to strictness or restriction rather than meticulous accuracy.

The revised gloss corrects the original's implication that 'attention of the mind' is a core meaning, clarifying that 'ἐπίνοια' refers more to mental conception, consideration, or intention rather than 'attention.' The revised notes explicitly state it does not inherently carry the sense of 'attention,' which was implied by the Strong's gloss.

The revised gloss clarifies that the verb refers specifically to committing perjury or swearing falsely under oath, rather than the more general (and potentially archaic) concept of 'forswear self.' The revised gloss corrects the sense to one's intentional violation of an oath in a formal or legal context, not just general forswearing or denying something.

The revised gloss clarifies that 'embrace' is not a distinct sense but a context-dependent application of the primary meaning 'fall upon.' The original gloss presents 'embrace (with affection)' as if it were a separate meaning, potentially misleading interpretation. The revised gloss accurately restricts the primary meaning to 'fall upon' and explains the broader metaphorical and contextual uses.

The SIBI gloss corrects the Strong's definition by noting that the translation 'more perfectly' is misleading and that 'more accurately' or 'more exactly' better reflects the Koine Greek sense. Strong's gloss reflects traditional translation rather than precise lexical meaning.

The original gloss includes 'lust' and says 'intensely crave possession (lawfully or wrongfully),' suggesting an inherent possibility of negative, even immoral, undertones. The revised gloss clarifies that the term does not inherently convey a negative sense or the English meaning of 'lust,' but is context-dependent and generally neutral. This corrects a definitional bias in the original gloss.

The revised gloss corrects the original by clarifying that ἐπιπορεύομαι emphasizes continuing or advancing movement along a path, rather than simply 'coming' or 'reaching' a destination, as implied by the Strong's gloss. The original includes the idea of 'reach' and 'come,' while the revised gloss specifies the ongoing nature of the journey rather than arrival.

The revised gloss clarifies that the term refers specifically to the organized provision or process of supplying food, not simply food ('victuals') itself. The original gloss reduces the meaning to 'food; victuals,' while the revised focuses on the action of provisioning, adjusting an overly narrow or potentially misleading translation tradition in the original.

The SIBI gloss corrects the Strong's gloss by clarifying the verb relates to careful examination or verification rather than just 'enquire diligently'; Strong's gloss narrows the meaning to diligent questioning, while the revised expands it to include thorough investigation more broadly, aligning with Hellenistic usage.

The revised gloss corrects the original's implication that the verb inherently means 'to select,' clarifying that the true sense is to visit or look after with care or concern. It also addresses that 'relieve' and acts of support derive from context, not as a primary meaning. This updates the definition to emphasize active concern and removes the idea of selection as part of the core meaning.

The revised gloss clarifies that ἐπισκηνόω conveys an active sense of establishing presence or dwelling, rather than simply 'abide with' or 'rest upon.' This corrects a potential misconception in the original Strong's gloss, which might suggest a more passive or static resting, whereas the revised gloss highlights the active, sustained presence inherent in the verb's usage.

The SIBI gloss corrects the interpretive phrase 'envelop in a haze of brilliancy' in the original, stating that this is not inherent in the verb's meaning but an interpretive addition. The revision narrows the definition to 'cover or envelop with a shadow; to overshadow', removing the interpretive, non-lexical nuance.

The revised gloss corrects the original's implication of 'beware' as part of the inherent meaning, clarifying that the verb's primary sense is supervision or caregiving, not warning. This is a material correction to the semantic range offered by the Strong's gloss.

The revised gloss clarifies that the verb ἐπισπάομαι refers specifically to the physical act of pulling the foreskin forward to conceal circumcision, rather than 'becoming uncircumcised.' The original gloss's phrase 'become uncircumcised' is interpretive and may introduce theological bias, whereas the revised gloss restricts the meaning to the physical process and warns against introducing theological implications.

The revised gloss narrows and clarifies the definition. While the original includes 'commander (teacher):--master' suggesting instructional authority, the revised gloss explicitly states the term refers to one with practical, supervisory authority and not instructional authority, correcting a possible misunderstanding from the original.

The revised gloss corrects the sense that ἐπιστέλλω inherently means 'to enjoin (by writing)' or 'to command', clarifying that its primary meaning is to send a written message or communication and that commanding is not necessarily entailed. The original gloss overemphasizes the concept of 'enjoining' (commanding), which the revised gloss narrows.

The revised gloss corrects the original's emphasis on 'a complete collection' and the specific association with 'especially a Christian meeting (for worship).' The SIBI gloss clarifies that the term broadly means 'a gathering or assembling together,' without the implication of completeness or exclusive application to Christian worship, avoiding theological or traditional biases.

The SIBI gloss clarifies that the term usually refers to a disorderly or hostile assembly, whereas Strong's allows for either a 'riotous or friendly' gathering. The revised gloss corrects the implied neutrality of Strong's definition, specifying that in Koine usage, the term is typically negative or disruptive.

The original gloss gives the figurative meaning 'insist stoutly; be the more fierce,' whereas the revised gloss clarifies that ἐπισχύω means to intensify or become stronger and does not inherently carry the figurative sense of insistence. The SIBI gloss corrects the original by removing that imposed figurative interpretation, making the meaning more precise.

The original gloss includes 'authoritativeness' or 'authority' as a definition, but the revised gloss specifies that ἐπιταγή refers to the act, order, or document of commanding, not abstract authority itself. The revised gloss narrows the definition, correcting the impression that the term can simply mean 'authority.'

The revised gloss corrects the implication in the original Strong's that the word can mean 'perfect' in a moral or absolute sense. The SIBI gloss specifies the term focuses on completion or fulfillment of an action, without the sense of moral perfection.

The revised gloss corrects the impression given by the original that the verb inherently includes friendly or hostile senses ('to impose in a friendly or hostile sense'), clarifying that the verb itself is neutral and the connotation is context-dependent. It also omits translation tradition renderings such as 'surname' and 'wound' as standard glosses, focusing instead on the core meaning of 'to place or put upon.'

The revised gloss clarifies that 'forbid' is not an inherent meaning but a contextual extension, correcting the original Strong's gloss which lists 'forbid' as if it were a core meaning. The core meaning is 'to rebuke' or 'to censure,' with 'forbid' only arising in certain contexts.

The original gloss includes 'esteem' and 'citizenship,' but the revised gloss clarifies that these senses are not present in the New Testament usage and restricts the meaning to 'penalty' or 'punishment.' This corrects an overbroad definition in the original.

The SIBI gloss corrects the original by clarifying that ἐπιτρέπω does not inherently mean 'suffer' in the sense of enduring something unwanted, as reflected in older English translations. Instead, it strictly means 'permit' or 'allow.' The note also advises against using anachronistic translation tradition terminology such as 'suffer' for this Greek word.

The original gloss emphasizes 'chance upon,' suggesting occurrence by luck, while the revised gloss clarifies that the verb can also denote attainment through effort; the revised corrects the implication that the word strictly means a chance event.

The original gloss specifies 'the advent of Christ (past or future)' as a special meaning, while the revised gloss clarifies that the term itself does not inherently specify whose appearance is meant, and that it simply denotes a visible manifestation or appearance. This corrects a theological narrowing imposed by the original gloss.