SILEX Revision Notes

The revised gloss clarifies that ἐνθυμέομαι refers specifically to internal reflection or mental consideration, not to being 'inspirited' (which could misleadingly imply emotional arousal or inspiration). Thus, it corrects the original's implication that the term relates to being 'inspired,' focusing instead on inward thought.

The original gloss includes 'device,' which suggests the idea of a plan or scheme. The revised gloss corrects this by emphasizing 'consideration, reflection, or inner thought,' clarifying that the term refers more to the process of internal thinking than a concrete device or plan, thus narrowing and specifying the meaning.

The revised gloss clarifies that the term is not limited to silence from astonishment, but can refer to general muteness or inability to speak, thereby correcting the Strong's gloss which restricts the meaning to astonishment.

The revised gloss clarifies that the term is not limited to nodding but includes a variety of intentional gestures, whereas the original gloss suggests a narrower sense ('to nod at').

The revised gloss corrects the original by removing the claim that 'ἔννοια' inherently means 'moral understanding.' The revised gloss clarifies that the term refers broadly to thought, intention, or concept within the mind, without necessary moral connotation. Strong's definition is overly narrow and inserts a moral element not present in the fundamental meaning of the word.

The revised gloss corrects the original's suggestion of both a subjective ('legal') and an objective ('subject to [the law]') sense. The revised definition focuses on living in accordance with law, emphasizing conformity rather than mere subjection or legality, and clarifies that it is not specific to Israelite law unless context requires. The original gloss could suggest a narrower or differently nuanced meaning than the more accurate, context-sensitive definition in the revision.

The revised gloss corrects the original's implication that ἔννυχον is limited to 'before day'; instead, it clarifies that the term broadly refers to any event during the night, not just the time immediately before dawn.

The revised gloss clarifies that the primary sense is to trouble or disturb, rather than physically 'crowding in' as the original suggests. The revised highlights that the sense of disturbance is mostly emotional or caused by another's actions, correcting the original's implication of a literal physical sense.

The revised gloss clarifies that ἔνοχος implies being subject to or answerable for a possible consequence or judgment, not necessarily a declaration of direct guilt. The original gloss suggests guilt or danger directly, which the SIBI gloss nuances as potential liability rather than actual guilt.

The revised gloss corrects the original by clarifying that ἔνταλμα is not specifically or exclusively a 'religious precept' or 'commandment,' but can refer more broadly to any order, directive, or prescribed rule, including human-imposed regulations distinguished from divine commands. The Strong's gloss confines the sense too narrowly to 'religious precept' and traditional translation choices ('commandment').

The SIBI gloss corrects the original by clarifying that ἔντευξις primarily means a petition, request, or formal appeal rather than inherently 'prayer.' The original gloss ties the word too closely to religious supplication or prayer, reflecting translation tradition and a narrowed Christian context, which the revised gloss broadens to a more general sense of entreaty before any authority.

The revised gloss clarifies that 'ἐντρέπω' centrally means to cause to feel shame or respect, and that the nuance depends on context, correcting Strong's more mechanical definition ('to invert') and vague assignment ('regard, shame') by emphasizing the reflexive/social nuance—emotion or deference, not just 'confounding' or 'inverting.'

The revised gloss corrects the original's emphasis on the figurative sense 'to educate' as the primary meaning. The modern scholarly consensus is that 'to bring up or nourish' (i.e., rearing or caring for someone) is the main lexical sense, with 'educate' being a possible but context-dependent figurative usage. This corrects the Strong's gloss, which foregrounds 'educate' as the gloss, rather than upbringing/nurture.

The original gloss includes 'confusion' as a meaning, but the revised gloss explicitly corrects this by stating the term does not carry the idea of mere confusion but is focused on shame or disgrace. The correction clarifies the true semantic range of the word, removing an inaccurate definition present in the original.

The revised gloss clarifies that 'sporting selves' (as per the original gloss and older translations) is potentially misleading, specifying that the term refers to self-indulgent, wanton, or decadent enjoyment rather than playful activity. Thus, the original's definition is corrected to better reflect the actual sense of the word.

The revised gloss narrows and specifies the meaning to 'morally or intrinsically good,' distinguishing it from καλός, and corrects the broad, context-less rendering 'good (in any sense)' in the original. The revised also clarifies the noun usage as referring to a good person or good things, and restricts 'benefit' and 'well' to specific contexts, providing a more accurate, nuanced definition.

The Strong's gloss includes 'celebrate,' which suggests a sense of joyful proclamation not inherent in the Greek term. The revised gloss explicitly notes this correction, clarifying the word means 'to announce' or 'make known publicly,' not 'to celebrate.'

The revised gloss corrects the original's emphasis on 'select' as a core meaning, clarifying that 'selection' is rare and that the main New Testament sense is removal or rescue from danger. This refines and narrows the definition compared to the original.

The original gloss restricts the meaning to 'demand (for trial),' whereas the revised gloss clarifies that it more generally refers to insistingly asking or demanding, and that the 'for trial' usage is only context-dependent, not inherent in the word. This materially corrects an overly narrow definition in the original.

The revised gloss restricts the meaning to general absence of order or stability, clarifying that it does not specifically refer to physical violence, riot, or tumult. The original Strong's gloss includes 'commotion,' 'tumult,' and 'confusion,' potentially overstating the word's association with disorderly conduct or violent upheaval. SIBI corrects this by emphasizing disorder and unrest in a broader social or communal sense, not limited to violent events.

The original gloss calls it a 'plural ordinal', but the revised gloss corrects this to 'cardinal', noting that the term is not an ordinal (which would indicate position/order), but a cardinal numeral representing a count. The revised gloss also adds clarity about its usage as a quantity, not an order.

The original gloss includes 'to seduce wholly,' suggesting an inherent connotation of seduction. The revised gloss clarifies that the verb means 'to thoroughly deceive or mislead' and emphasizes that seduction is not inherent in the term unless required by context. This corrects a misleading aspect of the original definition.

The revised gloss corrects the original's inclusion of 'to finish out (time),' clarifying that the verb's usage primarily centers on fully equipping or preparing someone or something, with no evidence for the temporal sense in the extant sources.

The original gloss narrows the meaning by focusing on 'very white garments' and 'glistening,' which can misleadingly emphasize color (whiteness) rather than the core sense of vivid, lightning-like brilliance. The revised gloss corrects this by clarifying that the word refers to sudden, dazzling flashes of brightness, not merely whiteness or garments, making it a broader and more accurate definition.

The SIBI gloss clarifies that the primary meaning is 'to awaken' or 'arouse from sleep,' with 'raise from the dead' as an extended or contextual meaning. The Strong's gloss prioritizes the figurative and resurrection meaning, potentially overstating this use. The SIBI gloss corrects this by stressing the context-dependent nature and the original/preferred sense.

The revised gloss narrows the definition by clarifying that 'escape' is not implied unless the context specifically supports it, correcting the original's inclusion of 'escape' and specifying that the verb generally refers to physical departure rather than necessarily escaping.

The original gloss includes 'to punish,' which the revised gloss explicitly rejects, clarifying the term means to expose, refute, or demonstrate guilt rather than punish. The revised gloss corrects a definitional overextension in the original.

The revised gloss broadens the definition, correcting the original's restriction to 'entice (to sin),' which is only one figurative use and not inherent in the word's meaning. The revised gloss removes this limitation and notes the broader lexical sense of drawing or pulling out, either literally or figuratively.

The SIBI gloss clarifies that 'spreading' or 'publishing' is not an inherent meaning of the verb ἐξέρχομαι, correcting Strong's inclusion of 'spread abroad' as an intrinsic definition of the term. SIBI restricts the meaning to departure or exit, either literal or figurative, and notes that connotations like 'spreading' depend on context.

The revised gloss clarifies that ἔξεστι primarily denotes what is permitted or possible, correcting the Strong's interpretation that emphasizes 'it is right.' This correction distinguishes between the sense of permission and objective or abstract rightness, which Strong's gloss interprets more broadly than the lexical evidence supports.

The revised gloss corrects the original by clarifying that the core meaning is 'to explain or interpret in detail,' not merely to 'declare' or 'tell.' The original gloss potentially narrows or misrepresents the meaning by focusing on public rehearsal or speaking aloud, whereas the updated gloss emphasizes detailed interpretation and explanation, which can include recounting or expounding, and specifically notes the word does not inherently carry religious or formal institutional overtones.

The original gloss equates ἐξηχέομαι with 'echo forth' in a physical sense, while the revised gloss clarifies that the word does not imply a literal echo, but rather the figurative broad dissemination or spreading of news or reputation. The revised gloss corrects the potential misunderstanding of the original, which could suggest a physical echo rather than the intended figurative meaning.

The revised gloss removes specific terms from the original like 'insane,' 'bewitch,' and 'madness,' indicating that the sense of madness is context-dependent and not inherent in the Greek. The original overemphasizes meanings like 'insane' and 'bewitch,' which are not the standard lexical sense.

The revised gloss broadens and clarifies the original meaning from simply 'destroy' to also include the notions of annihilation, removal, or expulsion from a community/assembly—not limited to physical destruction. It also cautions against traditional theological interpretations that might restrict or distort the verb's range.

The SIBI gloss corrects the original by emphasizing the public or open nature of the confession and expands the semantic range to include both admission of wrongdoing and expressions of praise, whereas the Strong's gloss focuses on agreement or profession and omits the praise or thanksgiving nuance.

The revised gloss narrows and sharpens the meaning, removing overextensions present in the original such as 'force,' 'freedom,' 'strength,' and '(superhuman, potentate),' which are not a direct lexical meaning of ἐξουσία but represent interpretive or idiomatic uses. It emphasizes the core meaning of 'authority, right, or power to act,' aligning with contemporary lexical research.