SILEX Revision Notes

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.

The revised gloss corrects the original by specifying that the verb refers to laying hands with intent to kill or execute, not simply handling thoroughly or general violence. The original's wording could be misunderstood as broader than the targeted sense of deliberate killing reflected in actual usage.

The original gloss labels Aineas as 'an Israelite,' which may overreach since the proper noun is simply borne by the character in Acts 9 without further explanation, and the revised gloss limits itself to describing him as 'a man mentioned in the New Testament.' The revised gloss focuses on the function of the name as a personal name with no inherent lexical meaning, correcting the original's tendency to ascribe ethnicity directly in its definition.

The revised gloss corrects the original by clarifying that διδαχή does not inherently mean formalized 'doctrine' but refers generally to teaching, instruction, or the act/content of imparting knowledge; whether it means a formal body of doctrine depends on context. The original's inclusion of 'doctrine' reflects a narrower and possibly anachronistic interpretation according to translation tradition.

The original gloss equates 'didrachmon' with 'tribute,' but the revised gloss clarifies that it is specifically a coin (double-drachma piece), not the concept of tribute or tax itself. The coin was commonly used for paying the temple tax, but the word refers to the coin, not the payment or act.

The revised gloss narrows the definition to the core meanings of 'to give,' 'to grant,' 'to offer,' etc., and clarifies that extended senses like 'suffer' or 'make' are idiomatic and not the basic meaning. The original Strong's gloss is much broader, including senses that are contextually or idiomatically derived, potentially overstating the range of possible meanings in isolation.

The revised gloss corrects the original's interpretation of the word as meaning 'an open square,' stating that this is not supported by Greek sources; instead, it clarifies that the term refers to an exit, road, or thoroughfare leading out of an area, not a square.

The revised gloss corrects the Strong's gloss by clarifying that while 'thank-offering' can be a contextual meaning, the primary and more general definition is the act or utterance of praise itself. Strong's implies a more specific meaning ('thank-offering') that the revised gloss cautions is only a possible secondary or contextual nuance, not the main lexical sense.

The revised gloss broadens the definition from strictly 'two years old (in age)' to include 'lasting two years' or durations of two years, not limited to persons or age. The original gloss is too restrictive.

The revised gloss corrects the original by broadening the definition; the original limits the meaning to 'pierce,' while the revised gloss clarifies that the verb means generally to 'go through, pass through, or penetrate,' not just 'pierce.'

The original gloss includes 'holy' as a possible meaning of δίκαιος, while the revised gloss specifically notes that the term does not inherently denote 'holiness.' The revised corrects this by clarifying that δικαιος refers to justice and uprightness, not holiness.

The revised gloss narrows the definition of δικαιόω from "rendering" or "making" righteous (as the original suggests) to explicitly denote a legal declaration or recognition of right status. It clarifies that δικαιόω refers to declaring or recognizing someone as righteous, not causing them to become righteous—a distinction overlooked in the original. This corrects the definition from implying a transformation to denoting a judicial or declarative act.

The SIBI gloss corrects Strong's by clarifying that δικαίωμα primarily refers to a prescribed requirement, regulation, or decision, and critiques the translation as 'righteousness,' indicating that it usually has a legal or regulatory sense rather than a general moral quality. Strong's gloss is broader and potentially misleading in including 'righteousness' as a general meaning.

The SIBI gloss corrects the original's implication that 'Dionysius' means 'reveller' or inherently carries a character trait. The SIBI gloss clarifies that it is simply a personal name meaning 'belonging to Dionysos' and notes it does not imply revelry or a specific character in the New Testament context.

The revised gloss corrects the original's narrow identification of 'διοπετής' as 'which fell down from Jupiter,' clarifying that it more generally means 'fallen from the sky' or 'heaven-sent,' often a meteorite, and is not strictly tied to Jupiter (the Roman god) but to the broader concept of divine or heavenly origin, especially in the Greek context referencing Zeus.

The original gloss inserts 'burglariously' as if the verb inherently means to commit burglary, but the revised gloss notes the basic meaning is simply 'to dig through' or 'to break into by making an opening,' and that criminal intent is context-dependent, not inherent in the word.