Gloss (annotation) in the context of "Scholia"

In language, an archaism is a word, a sense of a word, or a style of speech or writing that belongs to a historical epoch beyond living memory, but that has survived in a few practical settings or affairs. Lexical archaisms are single archaic words or expressions used regularly in an affair (e.g. religion or law) or freely; literary archaism is the survival of archaic language in a traditional literary text such as a nursery rhyme or the deliberate use of a style characteristic of an earlier age—for example, in his 1960 novel The Sot-Weed Factor, John Barth writes in an 18th-century style. Archaic words or expressions may have distinctive emotional connotations—some can be humorous (forsooth), some highly formal (What say you?), and some solemn (With thee do I plight my troth). The word archaism is from the Ancient Greek: ἀρχαϊκός, archaïkós, 'old-fashioned, antiquated', ultimately ἀρχαῖος, archaîos, 'from the beginning, ancient'.

A distinction between archaic and obsolete words and word senses is widely used by dictionaries. An archaic word or sense is one that still has some current use but whose use has dwindled to a few specialized contexts, outside which it connotes old-fashioned language. In contrast, an obsolete word or sense is one that is no longer used at all. A reader encounters them when reading texts that are centuries old. For example, the works of Shakespeare are old enough that some obsolete words or senses are encountered therein, for which glosses (annotations) are often provided in the margins.

Interpolation in manuscript traditions is the addition of non-authorial wording to a text after its initial composition. The added material can be a single gloss, a phrase, a verse, or a larger passage. Interpolations arise through marginal notes that migrate into the text, through harmonization across parallels, through doctrinal or ideological expansion, or through deliberate literary revision.

Identifying and evaluating interpolation is a core task of textual criticism in classical, biblical, rabbinic, Islamic, and medieval corpora. The presence or absence of secondary text affects editions, translations, and interpretation, so editors document decisions about probable interpolations with transparent criteria and source-based argumentation.

A glossary (from Ancient Greek: γλῶσσα, glossa; language, speech, wording), also known as a vocabulary or clavis, is an alphabetical list of terms in a particular domain of knowledge with the definitions for those terms. Traditionally, a glossary appears at the end of a book and includes terms within that book that are either newly introduced, uncommon, or specialized. While glossaries are most commonly associated with non-fiction books, in some cases, fiction novels sometimes include a glossary for unfamiliar terms.

A bilingual glossary is a list of terms in one language defined in a second language or glossed by synonyms (or at least near-synonyms) in another language.

Marginalia (or apostils) are marks made in the margins of a book or other document. They may be scribbles, comments, glosses (annotations), critiques, doodles, drolleries, or illuminations.

In textual criticism of the New Testament, the Alexandrian text-type is one of the main text types. It is the text type favored by the majority of modern textual critics and it is the basis for most modern (after 1900) Bible translations.Over 5,800 New Testament manuscripts have been classified into four groups by text type. Besides the Alexandrian, the other types are the Western, Caesarean, and Byzantine. Compared to these later text types, Alexandrian readings tend to be abrupt, use fewer words, show greater variation among the Synoptic Gospels, and have readings that are considered difficult. That is to say, later scribes tended to polish scripture and improve its literary style. Glosses would occasionally be added as verses during the process of copying a Bible by hand. From the ninth century onward, most surviving manuscripts are of the Byzantine type.

The King James Version and other Reformation-era Bibles are translated from the Textus Receptus, a Greek text created by Erasmus and based on various manuscripts of the Byzantine type. In 1721, Richard Bentley outlined a project to create a revised Greek text based on the Codex Alexandrinus. This project was completed by Karl Lachmann in 1850. Brooke Foss Westcott and F. J. A. Hort of Cambridge published a text based on Codex Vaticanus and Codex Sinaiticus in 1881. Novum Testamentum Graece by Eberhard Nestle and Kurt Aland, now in its 28th edition, generally follows the text of Westcott and Hort.

The Glossa ordinaria (also known as Glossa magna, Glossa magistralis and Glossa accursiana) is a collection of 96,940 marginal annotations (glossa marginalis) in Latin by the Italian jurist Accursius (c. 1181/1185–1259/1263) on the Corpus Iuris Civilis, a collection of Roman law by the Byzantine emperor Justinian I (r. 527–565). The name Glossa ordinaria refers to fact that the gloss by Accursius was the "ordinary" or "standard" gloss on the Corpus Iuris Civilis.

Modern scholarship contends that the Glossa ordinaria maintained its authoritative status as leading commentary on the Corpus Iuris Civilis in Europe up to the 17th century, which is signified by the adage "Quidquid non agnoscit Glossa, non agnoscit curia" (lit. 'Whatever the Gloss does not recognize, the court does not recognize').

The Old Polish language (Polish: język staropolski, staropolszczyzna) was a period in the history of the Polish language between the 10th and the 16th centuries. It was followed by the Middle Polish language.

The sources for the study of the Old Polish language are the data of the comparative-historical grammar of Slavic languages, the material of Polish dialects, several Latin manuscripts with Polish glosses, as well as – most importantly – monuments written in Old Polish: the Holy Cross Sermons (Polish: Kazania świętokrzyskie), the Sankt Florian Psalter (Psałterz floriański), Bogurodzica (Bogurodzica), the Bible of Queen Sophia (Biblia królowej Zofii, or Sárospatak Bible, Biblia szaroszpatacka) and some others.

Illyrian religion refers to the religious beliefs and practices of the Illyrian peoples, a group of tribes who spoke the Illyrian languages and inhabited part of the western Balkan Peninsula from at least the 8th century BC until the 7th century AD. The available written sources are very tenuous. They consist largely of personal and place names, and a few glosses from Classical sources.

Still insufficiently studied, the most numerous traces of religious practices of the pre-Roman era are those relating to religious symbolism. Symbols are depicted in every variety of ornament and reveal that the chief object of the prehistoric cult of the Illyrians was the Sun, worshipped in a widespread and complex religious system. The Illyrian Sun-deity is figuratively represented on Iron Age plaques as the god of the sky and lightning, also associated with the fire altar where he throws lightning bolts. Illyrian deities were mentioned in inscriptions on statues, monuments, and coins of the Roman period, and some interpreted by Ancient writers through comparative religion. To these can be added a larger body of inscriptions from the south-eastern Italian region of Apulia written in the Messapic language, which is generally considered to be related to Illyrian, although this has been debated as mostly speculative. There appears to be no single most prominent god for all the Illyrian tribes, and a number of deities evidently appear only in specific regions.

A jötunn (also jotun; plural jötnar; in the normalised scholarly spelling of Old Norse, jǫtunn /ˈjɔːtʊn/; or, in Old English, eoten, plural eotenas) is a type of being in Germanic mythology. In Norse mythology, jötnar are often contrasted with gods (the Æsir and Vanir) and with other non-human figures, such as dwarfs and elves, although the groupings are not always mutually exclusive. The entities included in the jötunn category are referred to by several other terms, including risi, þurs (or thurs) and troll if male and gýgr or tröllkona if female. The jötnar typically dwell across boundaries from the gods and humans in lands such as Jötunheimr.

The jötnar are frequently attested throughout the Old Norse records, with eotenas also featuring in the Old English epic poem Beowulf. The usage of the terms is dynamic, with an overall trend that the beings become portrayed as less impressive and more negative as Christianity becomes more influential over time. Although the term "giant" is sometimes used to gloss the word "jötunn" and its apparent synonyms in some translations and academic texts, this is seen as problematic by some scholars as jötnar are not necessarily notably large.