SILEX Revision Notes

The revised gloss corrects the original by clarifying that the verb does not inherently refer to 'the gospel' or Christian preaching, but more generally to announcing good news of any sort. The original imports specific theological content ('especially the gospel'), which is not inherent in the Greek word itself.

The revised gloss corrects the original by broadening the meaning from 'preacher of the gospel' (a specific Christian context and office) to 'proclaimer or announcer of good news,' which is more general and not restricted to a technical church role or exclusively Christian message. The revised also points out the original's implicit limitation to a particular office or theological context, which does not align with the term's usage in earliest texts.

The original gloss focuses on 'gratify entirely', which implies emotional gratification, while the revised gloss clarifies that the verb means to be well-pleasing or to meet expectations, and is not limited to emotional gratification. This corrects a narrowing of the definition in the original.

The revised gloss notes that 'well-pleasing' or 'acceptable' does not convey the sense of being 'fully' agreeable as suggested by the original; it corrects the Strong's gloss by removing the absolute sense ('fully agreeable') and instead focuses on the term indicating something that meets a positive standard or is satisfactory, clarifying the true nuance of the word.

The revised gloss clarifies that the core meaning of εὐγενής is 'of noble birth' or 'from a respected/high social class,' and that 'generous' is only a derived sense by association, not a primary definition. The original gloss gives 'generous' as a figurative meaning on par with the literal one, which the revision corrects by presenting it as a secondary association.

The revised gloss clarifies that 'governor' (implying a direct sense of governing people) is not a primary lexical meaning and warns against overextending the verb to this sense. The original gloss includes 'governor' as a glossed meaning, likely due to translation tradition, but the revised correctly narrows the scope to 'making straight,' 'guiding,' or 'steering,' and restricts 'governing' as incorrect or at most highly derivative.

The revised gloss clarifies that the verb refers to having a suitable or opportune moment, not simply 'leisure' or 'spending time.' The original gloss's focus on 'leisure' or 'spending time' could mislead, as the term really concerns the appropriateness or timeliness of an opportunity, not free time per se.

The revised gloss corrects and broadens the definition, clarifying that ἀλαζονεία refers not just to verbal boasting or 'pride', but to a wider attitude of pretentiousness, arrogance, or unfounded self-importance. It also notes the concept includes not only self-confidence but exaggerated or pretentious claims, not always limited to verbal expression. This corrects the original's limitation to 'boasting' and 'pride' as well as implied self-confidence.

The SIBI gloss corrects the original by clarifying that the meaning is about suitability or timeliness rather than personal convenience. The original gloss 'conveniently, in season' may misleadingly emphasize convenience, while the revised gloss broadens the sense to general appropriateness or favorable timing.

The original gloss includes 'dread' and 'fear(-ed)' as possible meanings, implying that the term can connote fear. The revised gloss clarifies that the word does not intrinsically imply fear or dread but focuses on reverence, respect, and devout carefulness in religious contexts. This corrects an overextension in the original definition.

The revised gloss corrects the original's implication that εὐλαβέομαι primarily means 'to be apprehensive' or to have ordinary fear. The modern gloss clarifies that the word denotes prudent, respectful caution or reverence, emphasizing a positive sense in religious contexts rather than general apprehension or timidity.

The revised gloss clarifies that 'εὐλαβής' emphasizes carefulness and reverence rather than simply moralistic piety. The original gloss conflates the term with 'pious,' implying personal holiness, whereas the revision distinguishes it as attentiveness and conscientiousness towards religious practices rather than an inherent moral quality.

The revised gloss corrects the original by emphasizing that εὐλογέω refers not only to verbal praise ('to speak well of') but also to showing or invoking real favor or well-being. The original gloss leans heavily on the religious/benedictory sense and the idea of praise, while the revised gloss clarifies that the meaning can denote invoking or bestowing actual favor, reflecting a broader and more accurate definition based on usage. This corrects a limitation in the Strong's gloss, which can mislead by narrowing the term to verbal or ceremonial acts.

The original Strong's gloss uses 'adorable,' which carries connotations of affection or being worthy of adoration, differing from the revised gloss that clarifies the term means 'worthy of praise' or 'praised,' specifically in the sense of being spoken well of or honored, and not 'adorable.'

The REVISED gloss narrows and clarifies the meaning, focusing on speaking well, praise, approval, or benefit; it removes less precise and outdated terms such as 'elegance of language' and 'adoration,' and avoids conflating the word with formal religious acts (e.g., benediction, consecration) as in the ORIGINAL, thus correcting and modernizing the word's semantic range.

The original Strong's gloss narrows the definition to 'reconcile:--agree,' while the revised gloss broadens it to mean 'to think favorably toward, to have good will or benevolence,' explaining that reconciliation or agreement is a possible but not core sense. The revision corrects an overly narrow definition.

The revised gloss corrects the original by clarifying that 'conjugal duty' is not the primary meaning of εὔνοια, but rather a specific contextual application. The original gloss implies 'conjugal duty' as an inherent or euphemistic meaning, while the revised gloss restricts the core sense to general goodwill, benevolence, or favor toward someone.

The revised gloss broadens the sense of the verb to mean not just 'to castrate' but also 'to deprive of sexual capacity or render celibate,' emphasizing both physical and figurative uses. The original gloss limits the figurative to 'live unmarried,' whereas the revised includes voluntary celibacy or abstention—clarifying that the verb encompasses both literal and broader figurative meanings.

The SIBI gloss clarifies that 'eunuch' (εὐνοῦχος) does not always refer to a castrated person, but can also denote a royal official or chamberlain regardless of physical condition. The original gloss limited the term primarily to castrated individuals and implied that its extension to court officials always presupposed castration, which the revised gloss corrects by presenting a broader, context-dependent definition.

The revised gloss corrects the KJV-influenced translation 'Euodias' in Strong's, clarifying that 'Euodia' is a feminine name and that the KJV misunderstood the gender. The etymological detail is also improved, but the primary disagreement is correcting the specific misidentification of the person as a woman, not a man.

The revised gloss clarifies that the term refers only to positive receptiveness and willingness to listen, noting that the original Strong's gloss's suggestion of 'complaint' is incorrect and that the sense of 'easily entreated' is cooperativeness, not gullibility or complaint. This corrects Strong's mistaken implication of a negative or passive sense.

The original gloss applies the term specifically to a competitor 'thwarting a racer,' an interpretation influenced by translation tradition and possibly over-specific imagery. The revised gloss corrects this by stating the term means 'easily entangling or easily surrounding' and notes that the original's imagery is too narrow and not directly supported by the context. The revised entry also acknowledges scholarly uncertainty about the precise etymology, correcting any overconfidence in the original's derivation.

The revised gloss clarifies that εὐπρέπεια refers to an outward quality of appearance or demeanor (elegance, dignified appearance), not inner moral goodness or abstract 'grace.' The original Strong's gloss's use of 'grace,' without qualification, may mislead English readers to interpret it as moral or theological grace, a broader or potentially inaccurate definition for this term.

The revised gloss corrects the original by emphasizing active devotion and readiness rather than a potentially passive sense of sitting or simply being present. The original gloss ('sitting well towards') could be misconstrued as passive, whereas the revised gloss stresses active, continual, and willing attendance or service.

The revised gloss corrects the original's narrow definition that links 'piety' specifically to 'the gospel scheme.' The updated gloss clarifies that the term refers to general reverence or piety, not exclusively Christian or gospel-related meanings, and does not equate directly to the KJV sense of 'godliness' as moral perfection. This broadens and corrects the original, which imposed a theological limitation.

The revised gloss corrects the original's use of 'godly,' cautioning that the Greek term εὐσεβής describes proper reverence or respect toward the divine—primarily as ritual or appropriate conduct—without inherently conveying moral superiority or moral judgment. The original's gloss could be misunderstood to include moral or moralistic overtones, which the revised notes are not present in the Greek usage.

The revised gloss corrects the original's 'godly' translation, emphasizing that the term refers to conduct characterized by reverence or respect, especially toward the divine, rather than abstract or specifically theological 'godliness.' This avoids imposing later theological nuances and clarifies the focus on manner of conduct rather than inherent piety.

The revised gloss corrects the original's sense of 'easy to be understood.' It clarifies that εὔσημος primarily means something clearly marked or conspicuous—not necessarily easily understood in terms of comprehension. The original gloss imports an interpretive sense ('easy to be understood') not directly supported by the word's lexical meaning.

The revised gloss corrects the original by clarifying that the word denotes fitting, proper, or respectable conduct, rather than 'honestly.' The original gloss's use of 'honestly' overextends the meaning into the domain of truthfulness, which is not intrinsic to εὐσχημόνως; the focus is instead on appropriateness and decorum.

The original gloss ("decorousness:--comeliness") restricts the meaning to decorum and possibly physical attractiveness or visual appeal (as suggested by 'comeliness'), while the revised gloss clarifies that the term refers to propriety, respectability, and appropriate behavior in social or moral contexts, explicitly noting it is not about physical beauty but about conduct and attitudes. Thus, the revised corrects a definitional error or narrowing in the original gloss.

The revised gloss corrects the original by avoiding moral or evaluative implications (e.g., 'in a good sense, cogently; in a bad one, fiercely') and instead focuses solely on the degree of intensity. The revised gloss removes interpretive glosses about good or bad senses and emphasizes that intensity is context-dependent.

The revised gloss clarifies that the term does not refer to all jesting or wit, but specifically to inappropriate or coarse humor, correcting the original which more broadly rendered it as 'jesting' and 'witticism.' This narrows and specifies the meaning for the biblical context, correcting an overbroad original definition.

The revised gloss corrects the original by removing the unwarranted restriction to 'saying grace at a meal', clarifying that the term is not limited to meal contexts but refers more broadly to giving thanks in various situations.

The revised gloss corrects the original's claim that the figurative meaning is specifically 'prudence,' clarifying that this reflects interpretive tradition rather than direct lexical meaning. It also gives a broader figurative range (permanence, value, wisdom) rather than restricting to 'prudence.'

The revised gloss corrects the original by specifying that ἐφάπαξ means 'once for all,' emphasizing not just a single occurrence but finality and ongoing or permanent effect, whereas the original gloss only mentions 'once (for all)' without clarifying this nuanced, enduring sense.