SILEX Revision Notes

Strong's Concordance was first published in 1890. While it remains an invaluable reference, advances in linguistics, archaeology, and textual studies over the past 130 years have revealed areas where its glosses can be improved. These revision notes document where the Scattered Israelites Lexicon (SILEX) corrects or clarifies Strong's entries based on modern Biblical scholarship.

14185
Strong's Entries
14185
Reviewed
9141
Revisions
9141
Corrections Found
Language:
All Hebrew (6190) Greek (2951)
Category:
All Etymology (4259) Definition (4257) Multiple (307) Tradition (141) Theological (106) Anachronism (71)
Etymology

The revised gloss corrects the original Strong's claim of a definite derivation from the base of μυστήριον, clarifying that the exact etymology is uncertain and only possibly linked to μυστήριον via mimetic roots. The definition is also refined, but the primary correction is etymological.

Original Strong's
from the base of μυστήριον; to initiate, i.e. (by implication) to teach:--instruct.
SILEX Revision
To initiate or induct someone into secret or privileged knowledge, especially through ritual or instruction; in extended usage, to educate or instruct, often with the nuance of introducing to specialized or esoteric teachings. The core sense involves bringing someone into the inner circle of knowledge or practice, frequently with the implication of secrecy or exclusivity.
From the root μυ- (mu-), related to the act of closing (especially the mouth or eyes), possibly cognate with μύω ('to shut, close'), and closely associated with μυστήριον ('secret, mystery'). The sense developed from 'to close the mouth' (as in being silent about secrets) to 'initiate' (i.e., to bring into a mystery or secret society).
Etymology

The original gloss asserts a presumed derivative meaning 'to moo,' while the revised gloss explicitly states the etymology is uncertain and only possibly related to onomatopoeic roots. The revised gloss corrects the strong etymological assertion of the original.

Original Strong's
from a presumed derivative of ( to "moo"); to bellow (roar):--roar.
SILEX Revision
To make a deep, resonant, animal-like bellowing sound; to roar with a sound characteristic of large animals such as oxen or bulls. In extended contexts, used for loud, mournful, or anguished sounds made by persons experiencing deep emotion, distress, or lamentation. The term may also be applied metaphorically to non-human noises that resemble such bellowing.
Derived from the root μυκ- (myk-), which is onomatopoeic and imitates the lowing or bellowing sound of cattle. Related forms appear in other Greek words such as μυκήομαι and μῦκος, all reflecting sounds of loud, resonant animal cries.
Etymology

The revised gloss corrects the etymology, clarifying that the root connection to 'snout' or 'lowing' is debated and ties it to 'nose, nostril' and the act of sneering, not necessarily to an animalistic base as in the original. This corrects both the lexical base and sense origin described by Strong's.

Original Strong's
from a derivative of the base of μυκάομαι (meaning snout, as that whence lowing proceeds); to make mouths at, i.e. ridicule:--mock.
SILEX Revision
To express contempt or ridicule through facial gestures, especially by sneering or distorting the nose or mouth; to treat with scorn or derision by 'making faces.' In extended contexts, to mock, sneer at, or display disdain toward someone through visible gestures displaying contempt, rather than through words alone. The term emphasizes mockery as a visible, embodied act rather than only verbal insult.
From μυκτήρ (myktēr), 'nose, nostril,' derived from the root μυκ- ('to make a sound, low, bellow'), with the verb-forming suffix -ίζω. The act references a gesture involving the nose (such as snorting, sneering, or 'wrinkling the nose'), traditionally associated with disdain or ridicule. Cognate with the noun μυκτηρισμός ('act of mocking, sneering').
Etymology

The SIBI gloss corrects the original's claim that μύλος is ultimately derived from the base of μόλις (and connected with the idea of hardship), stating instead that the origin of the term is uncertain and is not directly derived from μόλις. It notes that there is no direct implication of 'hardship' in the etymology.

Original Strong's
probably ultimately from the base of μόλις (through the idea of hardship); a "mill", i.e. (by implication), a grinder (millstone):--millstone.
SILEX Revision
A mill; a device or structure for grinding grain or other substances, typically composed of two circular stones. In particular, refers to the millstone, the large circular stone that grinds material in conjunction with a stationary or moving counterpart. In wider contexts, used metonymically for the product or action of milling, or by extension for the burden or weight of such a stone.
Root/etymology uncertain. The word is ancient and occurs in both classical and later Greek. Attempts have been made to link μύλος with μόλις ('with difficulty, hardship') due to the hard labor involved, but etymological derivation is unproven and remains uncertain. Some suggest a pre-Greek (substrate) origin.
Etymology

The revised gloss corrects the original's implication that μύριοι is a plural of a primary word with a clear root, clarifying instead that the ultimate root of μύριος is uncertain. It also avoids asserting 'an apparently primary word,' reflecting modern uncertainty about the word's etymology.

Original Strong's
plural of an apparently primary word (properly, meaning very many); ten thousand; by extension, innumerably many:--ten thousand.
SILEX Revision
A very large number, most commonly denoting 'ten thousand' as a specific quantity, but often used more generally to indicate a vast, countless, or innumerable amount. In numeric contexts, indicates the literal number 10,000; in figurative or hyperbolic expressions, denotes an unquantifiably great multitude.
From the root μυρ-, etymology uncertain, but possibly pre-Greek or from an older Indo-European base indicating a large number or multitude. This form is the plural of μύριος (mýrios).
Etymology

The revised gloss corrects the original etymology, noting that the term is derived from 'μυώψ' (nearsighted person) and not from the roots of 'μυστήριον' or 'ὀπτάνομαι' as Strong's claimed.

Original Strong's
from a compound of the base of μυστήριον and (the face; from ὀπτάνομαι); to shut the eyes, i.e. blink (see indistinctly):-- cannot see far off.
SILEX Revision
To see indistinctly or with limited vision; to be nearsighted or to shut the eyes partially, either physically (due to visual limitation) or metaphorically (suggesting lack of perception or insight). In extended sense, refers to having a restricted perspective, lacking foresight, or being unable to discern broader realities.
Derived from the noun μύωψ (myōps, 'one who closes the eyes or squints'), which itself likely comes from μύω ('to close', especially of the eyes) and the stem ὀπ- ('to see'). The verb μυωπάζω is a denominative formation from μύωψ, meaning literally 'to act as a nearsighted person'.
Etymology

The revised gloss rejects Strong's proposed derivations from μόλις or ὀπτάνομαι, noting that modern scholarship considers the origin uncertain and possibly pre-Greek. This corrects Strong's etymological speculation.

Original Strong's
from ("moil"; probably akin to the base of μόλις) and probably (the face; from ὀπτάνομαι); a mole ("black eye") or blow-mark:--stripe.
SILEX Revision
A swollen mark or wound on the body, such as a bruise, welt, or stripe resulting from a blow or lash; specifically, a raised and discolored area of flesh caused by beating or injury. The term can refer to any visible trace left on the skin or flesh from violence or trauma, such as a bruise or wound. In figurative contexts, may denote suffering evidenced by injury.
Etymology uncertain. The word μώλωψ is of uncertain derivation; suggestions link it to the base of μόλις ('with difficulty') or to ὀπτάνομαι ('to appear'), but no conclusive etymological path has been established. It is likely of pre-Greek or non-Indo-European origin.
Etymology

The revised gloss corrects the original's etymological claim by highlighting that the connection to μέμφομαι is uncertain, rather than definite as the original suggests.

Original Strong's
perhaps from μέμφομαι; a flaw or blot, i.e. (figuratively) disgraceful person:--blemish.
SILEX Revision
Primarily, a flaw, spot, or blemish—especially a physical imperfection that mars integrity, wholeness, or appearance. By extension, a moral fault, defect of character, or cause for blame or reproach. In figurative contexts, used of disgrace, dishonor, or something that brings shame.
From the root μωμ-; possibly related to μέμφομαι ('I blame, censure'), but direct derivation is not certain. The root conveys the notion of spot, stain, or object of blame.
Etymology

The revised gloss corrects the original Strong's etymology, indicating that μωρός is not derived from μυστήριον and that its origin is uncertain. The original suggested a connection to μυστήριον, which the revised gloss explicitly rejects.

Original Strong's
probably from the base of μυστήριον; dull or stupid (as if shut up), i.e. heedless, (morally) blockhead, (apparently) absurd:--fool(-ish, X -ishness).
SILEX Revision
Lacking in wisdom, understanding, or sense; one who is foolish, unwise, or lacking discernment. μωρός most often describes a person whose judgment, actions, or reasoning is characterized by folly, thoughtlessness, lack of prudence, or ignorance. In various contexts it can denote being senseless or lacking in practical wisdom, sometimes with overtones of being morally blameworthy for failing to act prudently or to recognize what is appropriate.
Root uncertain. Sometimes connected with the base of μυστήριον (from μυῶ, 'to close' or 'to shut'), but this is not established. The exact derivation of μωρός is unresolved in modern philology.
Etymology

The revised gloss clarifies that the ultimate derivation of the name 'Moses' (מֹשֶׁה) is uncertain, while the original gloss simply states 'of Hebrew origin' without qualification. The revised gloss also notes possible Egyptian connections, highlighting the lack of scholarly consensus, thus correcting the implicit certainty of the original.

Original Strong's
of Hebrew origin; (מֹשֶׁה); Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver:--Moses.
SILEX Revision
Proper name; refers to the prominent Israelite leader, traditionally regarded as the lawgiver and central figure in the narratives of the Exodus, Sinai, and Torah. The name designates the historical and literary figure recognized as mediator of covenantal law and national deliverance. In Greco-Roman contexts, Μωσεύς is used to refer to the ancient leader of Israel, often as an archetype or representative of Israelite laws and traditions.
Greek rendering of the Hebrew name מֹשֶׁה (Mosheh); directly transliterated from Hebrew, ultimately perhaps of Egyptian origin, commonly explained as related to Egyptian ms, 'born (of),' as in names such as Thutmose; etymology outside biblical literature remains debated and uncertain.
Etymology

The revised gloss clarifies that while a Hebrew origin is probable and there may be a relation to נֹגַהּ (nogah), the precise derivation of the name is uncertain, correcting the stronger implication in the original that the derivation might be simply Nogach.

Original Strong's
probably of Hebrew origin (compare נֹגַהּ); Nangæ (i.e. perhaps Nogach), an Israelite:--Nagge.
SILEX Revision
A proper name referring to an Israelite, specifically listed in genealogical records as an ancestor in the lineage found in the Gospel of Luke. The term is used as a personal name only and does not have an independent semantic sense apart from its referent. The name, as used in the New Testament, denotes a specific individual.
Derived from the Hebrew personal name נֹגַהּ (Nogah), meaning 'brightness' or 'splendor'. The Greek form is a transliteration of the Hebrew, adapted for Greek phonology and orthography.
Etymology

The revised gloss corrects the original's claim that the name is 'probably of Hebrew origin' by clarifying that the etymology is uncertain, suggesting only a possible relation to the Hebrew root נָאָה rather than a probable one.

Original Strong's
probably of Hebrew origin (compare נָאָה); Nain, a place in Palestine:--Nain.
SILEX Revision
A proper noun, denoting the town called Naïn or Nain, located in Galilee. In the New Testament, the name appears as the location of a significant event involving Jesus. The core meaning is simply as a toponym—the name of a village; no broader lexical senses are attested in Greek sources for this word.
Uncertain. The name Ναΐν is likely a transliteration of a Hebrew or Aramaic place name, possibly related to Hebrew נָאָה (nāʾeh, 'pleasant, lovely'). The Greek form adapts the local Semitic name to Greek phonology.
Etymology

The original gloss claims derivation from a primary verb 'to dwell', whereas the revised gloss clarifies that this verb ('naō') is no longer extant in the New Testament period and the connection is indirect. The revised gloss corrects the impression that this verb is actively attested or clear in the period of the sources.

Original Strong's
from a primary (to dwell); a fane, shrine, temple :--shrine, temple. Compare ἱερόν.
SILEX Revision
Inner sanctuary or main structure of a temple; the specific sacred space within a sanctuary where a deity was believed to dwell or where the chief cultic image was kept. In the context of Greco-Roman and Israelite/Judean temples, ναός refers to the restricted, holiest part of the temple complex, often distinguished from the broader precinct.
From the Greek verb ναίω ('to dwell, inhabit'), indicating a place where a deity takes up residence. Cognate with other Greek words denoting habitation or dwelling.
Etymology

The original gloss asserts that the name comes from a term meaning 'stupefaction' as a 'narcotic', while the revised gloss clarifies that the connection is only indirect (through the flower's name), and that 'stupefaction' is not a direct meaning of the personal name. The modern gloss corrects the etymological oversimplification in Strong's.

Original Strong's
a flower of the same name, from (stupefaction, as a "narcotic"); Narcissus, a Roman:--Narcissus.
SILEX Revision
Narcissus, a proper noun referring to a male personal name. In the New Testament, used as the name of an individual or, by extension, the household or household slaves associated with a notable person named Narcissus. The word does not denote a quality or common noun, but specifically identifies a person or his household.
From the Greek noun νάρκισσος (nárkissos), denoting the narcissus flower; derived from νάρκη (narkē), 'numbness, stupefaction,' reflecting the narcotic quality attributed to the plant. Used as a personal name in Greek and Roman contexts.
Etymology

The original gloss suggests the compound means 'to scream up (aloud)', linking ἀνά strictly with direction ('up'), while the revised gloss clarifies the prefix ἀνά intensifies the action and does not necessarily mean physical direction, correcting a common etymological misunderstanding.

Original Strong's
from ἀνά and κράζω; to scream up (aloud):--cry out.
SILEX Revision
To call out loudly, to exclaim with a raised or urgent voice. The term usually indicates a strong, loud, and public cry, often conveying intensity of emotion or urgent need in the speaker. In certain contexts, the sense may involve shrieking, wailing, or an emphatic call for attention, sometimes with the nuance of distress or heightened excitement.
From the prepositional prefix ἀνά (up, upward, aloud) and the verb κράζω (to cry out, to shout, to call loudly). The compound structure emphasizes the intensification or raising of the vocal expression.
Etymology

The revised gloss corrects the original's etymology by indicating that the origin of 'ναῦς' is uncertain, whereas the original proposed a derivation ('from or to float'), which is not attested in modern scholarship.

Original Strong's
from or (to float); a boat (of any size):--ship.
SILEX Revision
A vessel or ship, typically seaworthy and capable of carrying people or cargo. In its primary sense, ναῦς refers to a watercraft designed for navigation on rivers, lakes, or seas, from small boats to large ships, with a particular emphasis in many contexts on larger, sea-going vessels. Extended meanings may include figurative reference to a journey or enterprise.
Traditionally connected to the Greek root ναυ- (related to the idea of floating or ship), but the ultimate origin is uncertain and may stem from a pre-Greek or Mediterranean substrate, as the word appears in several early Indo-European languages in similar forms (e.g., Latin navis, Sanskrit náuḥ).
Etymology

The revised gloss points out that the precise linguistic meaning and etymology of 'Nahor' are uncertain, whereas the original simply asserts it is of Hebrew origin without noting this uncertainty.

Original Strong's
of Hebrew origin (נָחוֹר); Nachor, the grandfather of Abraham:--Nachor.
SILEX Revision
Nachor; a personal name referring to the grandfather of Abraham. Specifically used as a proper noun designating an ancestral figure within Israelite genealogies. Unlike common nouns, this term functions exclusively as a name and does not carry a wider lexical meaning.
A direct transliteration from the Hebrew נָחוֹר (Nachor), preserved in Greek form in the Septuagint and New Testament genealogies. It is not native Greek but represents a foreign (Hebrew) personal name.
Etymology

The original gloss claims νεκρός is from an 'apparently primary' root and associates it with 'a corpse,' while the revised gloss states the etymology is of uncertain origin, removing the implication of a definite root and direct derivation from a noun meaning 'corpse.'

Original Strong's
from an apparently primary (a corpse); dead (literally or figuratively; also as noun):--dead.
SILEX Revision
Literally, lacking life; deprived of life; dead (of persons, animals, or plants) as the state of being lifeless. By extension, used figuratively to indicate absence of function, power, or spiritual vitality. As a substantive (noun), 'the dead' refers to those who have died, both in collective and individual senses. Can also be used metaphorically for something regarded as ineffective, powerless, or devoid of force.
From the root νεκρ- (nekr-), related to death or lifelessness. Cognate with Latin 'nec-', seen in 'necare' (to kill) and 'nex' (death). The etymology is Indo-European, connected to the concept of death across several language branches.
Etymology

The revised gloss corrects the original's implication that νεύω is 'apparently a primary verb' with uncertain or obscure root by explicitly stating that the etymology is uncertain, clarifying there is no clear connection to other Greek roots. The definition and usage are consistent, but the revised gloss nuances the etymological claim.

Original Strong's
apparently a primary verb; to "nod", i.e. (by analogy), signal:--beckon.
SILEX Revision
To make a nonverbal gesture, especially by nodding the head, primarily to convey information or a signal without spoken words; can denote giving a sign, making a gesture to communicate understanding, direction, or agreement. In some contexts, refers more broadly to any form of discrete signaling.
The verb νεύω is built on the Greek root νευ-, related to the concept of movement or bending, especially as it applies to the head or body; no clear derivation from other words, likely primary in Greek.
Etymology

The revised gloss corrects the original by noting that the etymology of 'Naphtali' is uncertain, whereas the original simply states it is of Hebrew origin without comment on the uncertainty or possible derivation from 'to wrestle.'

Original Strong's
of Hebrew origin (נַפְתָּלִי); Nephthaleim (i.e. Naphthali), a tribe in Palestine:--Nephthalim.
SILEX Revision
Personal name Nephthaleim; refers specifically to the Israelite patriarch Naphtali, son of Jacob and Bilhah, and by extension his tribal descendants or their allotted territory in northern Canaan. In Greek texts, the name functions primarily as a proper noun denoting either the progenitor or his associated tribe and region. The semantic range is limited to these referents in scriptural contexts.
Greek rendering of the Hebrew נַפְתָּלִי (Naftali), via transliteration. The Hebrew name is likely connected with the verb נפתל (naftal, 'to struggle, to wrestle'), drawn from the etymological explanation in Genesis 30:8.
Etymology

The SIBI gloss corrects the original's implication that νέφος is a primary word by clarifying that its etymology is uncertain and it lacks a clear Greek derivation, removing the presumption of its root status.

Original Strong's
apparently a primary word; a cloud:--cloud.
SILEX Revision
A cloud, primarily referring to a visible mass of condensed water vapor in the sky. Metaphorically, the term may be used for a dense multitude or a mass resembling a cloud in its extent or appearance. Its primary lexical meaning is 'cloud,' but it can also denote an assemblage that is cloud-like in form or density.
Etymology uncertain. νέφος is an ancient Greek noun, with no clear Indo-European cognate attested, and is possibly pre-Greek in origin. Related words include νεφέλη (nephelē, 'cloud'), which may share a root.
Etymology

The SIBI gloss corrects Strong's by stating that the etymology is probably uncertain or pre-Greek, contradicting Strong's implication of derivation from a similar root.

Original Strong's
from (of like meaning); to spin:--spin.
SILEX Revision
To spin, specifically to twist fibers (such as wool, flax, or other materials) into thread or yarn by means of manual or mechanical processes. In broader contexts, used for the activity of producing thread or yarn as part of textile production.
Derived from the Greek verb νήθω (nḗthō), related to the act of spinning. Cognate with the Homeric Greek νήθεω and potentially related to νήμα (nēma, 'thread, that which is spun'). No clear Semitic influence; native to Greek. The underlying root νήθ- is connected with spinning activities.
Etymology

The revised gloss corrects the original's claim that the name Nereus is from a derivative of the base of ναῦς, meaning 'wet.' The revised gloss states that the etymology is uncertain and the connection to ναῦς is unlikely, clarifying that the term's origin is not firmly established in Biblical usage.

Original Strong's
apparently from a derivative of the base of ναῦς (meaning wet); Nereus, a Christian:--Nereus.
SILEX Revision
A personal name, Nereus; refers to an individual identified as a member of the early assemblies of believers in Rome. The name does not carry an inherent lexical meaning in Koine Greek usage and is used strictly as a proper noun in New Testament texts. In wider Greek culture, it can refer to Nereus, a sea deity in Greek mythology, but in the New Testament it serves as a personal name with no mythological implication.
Name of uncertain etymology in the New Testament context; possibly related to the Greek sea god Νηρεύς (Nēreús), whose name has been connected to νήριτος (rich, vigorous), or possibly to ναῦς (ship) and the semantic field of 'wet, sea.' However, this connection remains speculative for the proper name, and in the context of the New Testament, its etymology is not emphasized.
Etymology

The revised gloss corrects the etymology: Strong's says ἀνά is used 'in the sense of reversal,' while the revised gloss notes ἀνά means 'up, again,' shifting the nuance from reversal to upward movement.

Original Strong's
from ἀνά (in the sense of reversal) and κύπτω; to unbend, i.e. rise; figuratively, be elated:--lift up, look up.
SILEX Revision
To straighten oneself up from a bent or stooped position; to stand erect or to raise oneself, often after having been bowed down or stooped. In figurative usage, to look up, especially with anticipation or expectation, sometimes conveying a sense of renewed hope or attentiveness.
Compound of ἀνά (up, again) and κύπτω (to bend forward, to stoop); meaning literally 'to unbend upward,' hence 'to straighten up.'
Etymology

The original claims the word derives from the base of ναῦς, whereas the revised gloss says the derivation is uncertain and the connection to ναῦς is only possible, not definitive.

Original Strong's
probably from the base of ναῦς; an island:--island, isle.
SILEX Revision
An island; a tract of land surrounded by water. In Greek usage, this refers primarily to landmasses wholly encircled by sea or significant bodies of water, from small islets to large islands. In various contexts, it may be used for islands of the Mediterranean, Aegean, or wider Greco-Roman world, and can carry geographical, administrative, or literary associations.
From the root νῆσ-; etymologically, likely related to ναῦς (ship), perhaps originally describing land reached by ship (i.e., accessible only by sea). The development is native to Greek and attested from earliest sources. Cognate with Mycenaean Greek ne-so or nēso (Linear B: ni-so), showing deep archaic roots.
Etymology

The revised gloss corrects the original's implication that the name is simply of Hebrew origin, clarifying that the ultimate etymology is uncertain and possibly Akkadian, and that 'Hebrew origin' only refers to the form borrowed into Greek. The revised gloss thus corrects and broadens the understanding of the name's origin.

Original Strong's
of Hebrew origin (נִינְוֵה); Ninevi (i.e. Nineveh), the capital of Assyria:--Nineve.
SILEX Revision
Proper noun. Nineveh: the capital city of ancient Assyria, located on the eastern bank of the Tigris River; refers specifically to this historic city in literary, historical, and geographical contexts (especially in reference to the Hebrew Bible/Old Testament prophetic tradition and Second Temple Jewish literature).
Borrowed from Hebrew נִינְוֵה (Ninveh), which is itself of likely Akkadian origin, possibly from Ninua or Ninâ. The Greek form is a direct transliteration from Hebrew/Aramaic without further morphological adaptation.
Etymology

The original gloss simply cross-references λούω, incorrectly suggesting νίπτω is synonymous or related, while the revised gloss explicitly distinguishes νίπτω from λούω and notes their etymological and semantic distinctiveness.

Original Strong's
λούω
SILEX Revision
To wash, specifically to wash a part of the body (such as the hands or feet) rather than the whole person. The primary lexical sense focuses on washing or rinsing with water, usually for purposes of cleanliness, ritual, or hospitality, with emphasis on a limited or specific area. In extended or metaphorical usage, it may imply cleansing in a figurative sense, but always with respect to part rather than the entire person.
From the root νιπ- ('to wash'), possibly of pre-Greek origin. The word is related to but distinct from λούω ('to bathe,' especially the whole body).
Etymology

The revised gloss corrects the original's etymology by noting that while the word is formed with ἀνά and a verb possibly related to λίσκω, the precise verbal root is uncertain. The original gloss incorrectly assumes a certain alternate of αἱρέομαι as the root, which the revised gloss amends with more accurate, current linguistic knowledge.

Original Strong's
from ἀνά and a form of the alternate of αἱρέομαι; properly, to use up, i.e. destroy:--consume.
SILEX Revision
to use up or spend (resources, money, time), to expend, and by extension, to destroy or cause to disappear by consuming; in various contexts, can refer to the spending of wealth, the depletion of resources, or metaphorically to being consumed (e.g., by fire or emotion). In literary and biblical usage, often used for the act of using up something to the point it is gone or destroyed.
Compound of ἀνά (up, throughout, again) + a root related to the verb λίσκω, though the exact verbal stem is rare outside certain compounds. Its base is related to αἱρέω (to take, to seize), but the verb as a standalone is mostly post-classical and Koine/Hellenistic in distribution.
Etymology

The revised gloss clarifies and corrects the original's vague etymology by identifying a likely connection to the verb νέμω ('to allot, distribute'), whereas the original ambiguously references an unspecified primary root. This correction eliminates confusion and aligns with current lexical scholarship.

Original Strong's
from a primary (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle):--law.
SILEX Revision
Primary meaning: a custom or established usage, a norm regarded as binding within a group; by extension, a law or regulation, whether unwritten (customary law) or written (formal statute). In specific contexts, the term designates the Mosaic Torah (the written law attributed to Moses), but may also refer more generally to authoritative instruction, a recognized legal or ethical principle, or a governing norm in philosophical discourse.
From the Greek root νέμω (némō, 'to distribute, allot, apportion'), leading to the derived noun νόμος, originally indicating that which is apportioned or established, hence, 'custom' and later 'law'.
Etymology

The original gloss states that νοῦς is 'probably from the base of γινώσκω', whereas the revised gloss acknowledges that the precise etymology is uncertain. The revised gloss only notes a likely connection with γινώσκω without expressing as much certainty, clarifying the original's more definitive claim.

Original Strong's
probably from the base of γινώσκω; the intellect, i.e. mind (divine or human; in thought, feeling, or will); by implication, meaning:--mind, understanding. Compare ψυχή.
SILEX Revision
The faculty of thought, reason, or intellectual perception; the mind as the seat of understanding, consciousness, or judgment. In philosophical and literary contexts, refers to rational thought or the capacity to apprehend and discern. In Koine usage, may extend to one's way of thinking, attitude, or disposition. Contextually, can refer to both the intellectual and moral orientation of a person.
Derived from the Greek root νο-, possibly linked to the verb γιγνώσκω ('to know'), though the connection is debated. The etymology may reflect archaic roots associated with perceiving or thinking, but ultimate origin is uncertain.
Etymology

The original gloss confidently derives the name as a contraction of 'bride' and 'gift', while the revised gloss expressly cautions that this etymology is uncertain and not established in modern scholarship.

Original Strong's
probably contracted for a compound of νύμφη and δῶρον; nymph-given (i.e. -born); Nymphas, a Christian:--Nymphas.
SILEX Revision
Proper name, likely a masculine personal name meaning 'gift of a bride' or 'given by the bride,' depending on the interpretation of its elements. As a proper name, it refers specifically to an individual in the early assemblies, known from the Pauline epistles.
Formed likely as a compound of νύμφη ('bride; young woman of marriageable age') and δῶρον ('gift'). The formation may suggest 'given by the bride' or 'bridegroom's gift.' However, the exact compounding and truncation process is uncertain, and some scholars regard the etymology as uncertain.
Etymology

The Strong's gloss asserts a primary but obsolete Greek verb as the root, whereas the revised gloss notes the precise Greek root is unattested or uncertain. This corrects Strong's confidence in a specific Greek derivation.

Original Strong's
from a primary but obsolete verb (to veil as a bride; compare Latin "nupto," to marry); a young married woman (as veiled), including a betrothed girl; by implication, a son's wife:--bride, daughter in law.
SILEX Revision
A woman at the time of her wedding or recently married; in certain contexts, a bride, a young woman in the process of entering marriage, or, by extension, a daughter-in-law. The primary sense is a woman in the marriage relationship, either during the wedding ceremony (the bride) or as a newly married woman (wife, particularly in familial designations as daughter-in-law). The term often evokes the social state and ceremonial aspects of marriage in ancient Greek culture.
Related to an obsolete Greek verb meaning 'to veil' (possibly νυμφεύω), though the exact verbal form is not attested in surviving texts. The term is part of a broader set of Indo-European words for 'bride' (compare Latin 'nupta', Sanskrit 'nāpikā'). Etymology uncertain.
Etymology

The revised gloss corrects the original's implication that ξένος is an 'apparently primary word' by stating that its root is of uncertain origin, which removes any claim to being a primary, underived word. This is an etymological correction.

Original Strong's
apparently a primary word; foreign (literally, alien, or figuratively, novel); by implication, a guest or (vice-versa) entertainer:--host, strange(-r).
SILEX Revision
A person who is a stranger, foreigner, or outsider; one who is not a member of the local community, household, or ethnic group. In various contexts, can also refer to a guest or one who is entertained by a host; also anything unfamiliar or novel. The term fundamentally denotes a state of being 'other,' 'unfamiliar,' or 'outside,' applied both to people and to surprising or new things or circumstances.
Rooted in the Greek stem ξεν-, with connections to the Proto-Indo-European *gₑnǵʰ-, meaning 'to beget, to give birth.' The term is not derived from another Greek word but is an ancient Greek primary noun, with cognates across Indo-European languages reflecting notions of foreignness or hospitality.
Etymology

The revised gloss corrects the original's strong assertion of derivation from a Greek root meaning 'to smooth'—the revised gloss notes that the Greek etymology is uncertain and that it may be a loan from Latin 'sextarius.' The revised gloss also clarifies that the vessel is not a cooking pot but primarily a measuring or pouring vessel, correcting the definition and possible anachronism in the original.

Original Strong's
as if from (properly, to smooth; by implication, (of friction) to boil or heat); a vessel (as fashioned or for cooking) (or perhaps by corruption from the Latin sextarius, the sixth of a modius, i.e. about a pint), i.e. (specially), a measure for liquids or solids, (by analogy, a pitcher):--pot.
SILEX Revision
A liquid measure, flask, or pitcher; in Koine Greek, especially denoting a vessel of standard capacity, primarily for liquids, though also used for solids in some contexts. Generally refers either to a container used for pouring or holding fluids (such as water or wine), or, by extension, to the standardized measurement associated with such a vessel (similar to a 'quart' or 'pint'). Contextually, may signify the physical object (a jug, pitcher, or pot) or the quantity it contains.
Root/Etymology: Possibly a loanword from Latin 'sextarius', signifying a measure (the sixth part of a modius, approx. 0.5–0.7 liters), though some suggest a connection to the Greek verb ξέω (to smooth, scrape) is possible, given the shape and surface of such vessels. Most evidence points to Latin origin rather than internal Greek derivation. Etymology uncertain but Latin derivation is more probable.
Etymology

The SIBI gloss corrects Strong's asserted derivation from 'the base of ξέστης (through the idea of scorching),' stating that the etymology is uncertain and such connections are not strongly supported.

Original Strong's
from the base of ξέστης (through the idea of scorching); arid; by implication, shrunken, earth (as opposed to water):--dry land, withered.
SILEX Revision
Dry, lacking moisture or fluid; in primary usage, refers to something physically dry such as land not covered with water ('dry land') or bodily members that have lost moisture or vitality ('withered' hand). In extended contexts, can also describe arid regions, parched conditions, and sometimes, metaphorically, spiritual or lifeless states.
Derived from the root ξηρ- meaning 'dry', likely relating to the general sense of lack of moisture. Not etymologically related to ξέστης; rather, ξηρός is an established adjective in Greek from earliest classical usage.
Etymology

The revised gloss corrects the original by stating that the precise derivation is uncertain, whereas the original specifies a derivation from another form of the base of ξέστης. The revised gloss points to an ultimately PIE root but notes uncertainty, disagreeing with the specificity of the Strong's etymology.

Original Strong's
from another form of the base of ξέστης; timber (as fuel or material); by implication, a stick, club or tree or other wooden article or substance:--staff, stocks, tree, wood.
SILEX Revision
Wood as the substance derived from trees, especially in its natural, unprocessed state; also, an object made of wood, such as a wooden beam or plank. In different contexts, denotes a tree (emphasizing its material), a piece/splinter of wood, a post or pole, or an instrument made from wood such as a staff, club, or stocks (restraint device). In figurative or judicial uses, can refer to a wooden cross (as an execution device).
From the root ξυλ-, the standard ancient Greek word for 'wood'. Possibly connected distantly to the stem underlying ξέστης, but this is debated. The root is found throughout the Greek dialects and has no clear non-Greek cognates. Semantically related to δένδρον (tree), but with a focus on the material or objects made from wood.
Etymology

The REVISED gloss corrects the ORIGINAL by noting that the etymological origin is uncertain and that the connection to 'razor' and the precise derivation from ξύλον (wood) is not definitive, whereas the ORIGINAL presents the razor derivation as established.

Original Strong's
from a derivative of the same as ξύλον (meaning a razor); to shave or "shear" the hair:--shave.
SILEX Revision
To shave or remove hair using a blade, particularly to cut off hair from the head or beard. In extended contexts, may refer to the act of shaving as part of a ritual, personal grooming, or an imposed sign of humiliation or mourning. The primary sense is to remove hair closely, usually with a sharp instrument.
From a derivative of ξύλον (wood; by extension, something made of wood, such as a razor). The verb ξυράω is built from this root, with its meaning likely emerging from the wooden handle or construction of early razors.
Etymology

The revised gloss corrects the original's claim that the word is 'probably from the same as ἀγκάλη,' stating instead that the precise etymology is uncertain and the connection to ἀγκάλη is not definitively established.

Original Strong's
probably from the same as ἀγκάλη; a mass (as bending or bulging by its load), i.e. burden (hindrance):--weight.
SILEX Revision
A bulk or mass; primarily denotes a physical mass, heaviness, or load. By extension, refers to a weight or burden, both in a literal and, secondarily, in a figurative sense such as an impediment or obstacle to progress.
Possibly related to ἀγκάλη (the bend or crook of the arm), likened to something borne or carried, but exact etymology uncertain. May share Indo-European roots relating to bending or carrying, yet the precise derivational path remains unclear.
Etymology

The revised gloss corrects the original's implicit claim that the word is 'apparently a primary word' by stating explicitly that its root is uncertain and there is no clear derivation. This challenges the original's assumption of transparently native status and clear etymology.

Original Strong's
apparently a primary word; a road; by implication, a progress (the route, act or distance); figuratively, a mode or means:--journey, (high-)way.
SILEX Revision
A road or path used for travel; by extension, a way, route, or course (literal or figurative). In figurative usage, denotes a manner, method, or course of conduct; also used for a way of life, a system of behavior, or means of achieving a purpose. In philosophical, ethical, or religious contexts, can refer to a way or path to knowledge, virtue, or salvation; in some early Christian contexts, refers to 'the Way,' designating followers' manner of life or collective movement.
Primary Greek noun with no clear derivation from other Greek terms; possibly from Proto-Indo-European *sed- ('to sit, to go'), but ultimately etymology is uncertain. Appears as ὁδός in earliest Greek.
Etymology

The original gloss claims a derivation from the base of ἐσθίω ('to eat'), whereas the revised gloss explicitly states that this etymological connection is not linguistically established and considers the precise etymology uncertain. The revised gloss corrects the original's implied etymology.

Original Strong's
perhaps from the base of ἐσθίω; a "tooth":--tooth.
SILEX Revision
A tooth—the hard, calcified structure in the mouth used for biting, chewing, or tearing food. In extended or figurative usage, can refer to teeth as agents or symbols of violence, punishment, or destruction. The most common sense is the anatomical 'tooth,' but the term can also appear in idiomatic expressions relating to pain, injury, or loss ('gnashing of teeth', 'tooth for tooth').
The noun ὀδούς is ancient and widely attested in Greek. Its root is ὀδοντ- (as seen in the genitive singular ὀδόντος), possibly connected to the Indo-European root *h₁ed-/*h₁odont- ('tooth'). There is no consensus etymological relationship to the verb ἐσθίω ('to eat'), though both share an Indo-European heritage related to eating or the mouth.
Etymology

The revised gloss corrects the original's assertion that ὀδύνη is straightforwardly derived from δύνω, stating instead that the root is uncertain and only possibly related. This addresses a material etymological disagreement.

Original Strong's
from δύνω; grief (as dejecting):--sorrow.
SILEX Revision
Pain—primarily physical pain or torment; also, deep distress, anguish, or sorrow, especially of an intense or tormenting kind. In medical, philosophical, and figurative contexts, denotes both physical agony and mental or emotional suffering. Semantic range includes literal physical pain, especially with a sense of sharp or acute suffering, and metaphorical application to anguish or profound distress in the soul or spirit.
Derived from the Greek verb οδυνάω (to cause pain, distress, or torment), from the root ὀδύν- (odyne). The precise origin of the root is uncertain but attested in early Greek; some relate it tentatively to δεύω/δυω (to enter or sink), but the connection is speculative. The form ὀδύν- is primarily associated with words denoting pain or suffering.
Etymology

The revised gloss notes that the connection to δύνω is uncertain and only possible, whereas the original states it as a derivative, correcting a potentially incorrect or oversimplified etymological claim in the original.

Original Strong's
from a derivative of the base of δύνω; moaning, i.e. lamentation:--mourning.
SILEX Revision
Intense vocal expression of grief or sorrow, especially in the form of audible lamentation; refers to wailing or mourning expressed out loud, often in response to bereavement or disaster. The primary sense is active, emotional outpouring of distress.
From a derivative of the base of δύνω ('to sink, set, go down'), likely via *ὀδύρομαι ('to lament, wail'), conveying the sense of being overwhelmed with sorrow. Related nouns and verbs appear in earlier Greek.
Etymology

The original gloss claims ὄζω is a primary verb in a 'strengthened form,' whereas the revised gloss notes the root and derivation are uncertain. This corrects the original's etymological assertion.

Original Strong's
a primary verb (in a strengthened form); to scent (usually an ill "odor"):--stink.
SILEX Revision
To emit a smell, typically an unpleasant or offensive odor; to reek or give off a stench. In rare or particular contexts, may refer more generally to exuding a fragrance, but in Koine and biblical usage it most commonly denotes a foul or disagreeable odor.
From the root ὀζ-; not traceable to an earlier Indo-European or Semitic cognate with certainty; considered a primary verb in Greek.
Etymology

The revised gloss notes uncertainty regarding the precise etymology and suggests a possible connection to ἐν, not just a simple combination of ὅς and a 'directive enclitic.' This corrects the overly confident etymological claim in the original gloss.

Original Strong's
from ὅς with the directive enclitic of source; from which place or source or cause (adverb or conjunction):--from thence, (from) whence, where(-by, -fore, -upon).
SILEX Revision
Adverb meaning 'from which place,' 'from where,' or 'from which cause;' introduces the origin—whether spatial, logical, or causal—of what precedes. In various contexts, can mark place of origin, point of departure, an originating cause, or a basis for reasoning.
Formed from ὅς ('which, who') + the suffix -θεν, indicating direction or source. ὅθεν literally means 'from which.'
Etymology

The revised gloss corrects the original's claim of a presumed derivative by stating that the precise derivation is uncertain. It notes the word is a diminutive or related form of ὀθόνη, not strictly a derivative, updating the etymological information.

Original Strong's
neuter of a presumed derivative of ὀθόνη; a linen bandage:--linen clothes.
SILEX Revision
A small piece or strip of linen cloth, typically used for wrapping, swathing, or binding, particularly in funerary or medical contexts. In the New Testament, especially refers to the strips of linen or cloths used to wrap a corpse for burial. The term can also be used more generically for fine linen garments or cloths in other contexts, but the primary sense is that of small linen wrappings or bandages.
Diminutive form derived from ὀθόνη ('linen cloth' or 'sail'), likely via the presumed stem ὀθον- with the suffix -ιον to indicate a smaller item. The word specifically denotes smaller pieces made from linen fabric. Related to the broader term ὀθόνη found in earlier and contemporary Greek.
Etymology

The revised gloss corrects the original's etymology: Strong's describes οἰκοδομή as a compound of οἶκος and the base of δῶμα, while the revised gloss identifies δέμω ('to build') as the correct second root, noting δῶμα as a related form rather than the base. This is a correction of the original's etymological understanding.

Original Strong's
feminine (abstract) of a compound of οἶκος and the base of δῶμα; architecture, i.e. (concretely) a structure; figuratively, confirmation:--building, edify(-ication, -ing).
SILEX Revision
Act or process of building or constructing, frequently referring to the action of erecting a building or structure. In extended and figurative senses, denotes the development, establishment, or strengthening of a community, group, or individual. Often used in the context of communal cohesion or ethical growth.
Derived from οἶκος ('house') and the stem δομ- (from δέμω/'to build'), together literally indicating 'house-building.' Formation is abstract (feminine) from the verbal action or result. Cognates include οἰκοδόμος ('builder'), οἰκοδομέω ('to build').
Etymology

The original Strong's gloss speculates an etymological connection to a root meaning 'guard' or 'be ware', which the revised gloss omits, simply deriving from 'house' and a 'keeper/attendant' component. The revised avoids speculative etymology.

Original Strong's
from οἶκος and (a guard; be "ware"); a stayer at home, i.e. domestically inclined (a "good housekeeper"):--keeper at home.
SILEX Revision
Primarily, one who is occupied with the management or care of a household; specifically, a person (typically applied to women in Hellenistic texts) whose activities are centered on domestic responsibilities. The term denotes someone who stays at home and attends to domestic affairs, such as household management, care of children, and maintenance of daily familial routines. In extended or metaphorical usage, it can refer more generally to someone devoted to home life or private, as opposed to public, affairs.
From οἶκος ('house, household') and the verbal root ἐρέω (to guard, watch, keep), thus literally implying 'house-watcher' or 'housekeeper.'
Etymology

The original gloss asserts a specific etymology ('from [pity]'), while the revised gloss states that the root is uncertain, correcting the original's assumption about its derivation.

Original Strong's
from (pity); to exercise pity:--have compassion on.
SILEX Revision
To feel pity or compassion; to be moved by the suffering or misfortune of another with a sense of mercy or sympathy. Primary meaning is to be emotionally stirred by the plight of another, leading to compassion; also carries the sense of showing or exhibiting mercy in words or deeds.
From the Greek root οἰκτ-, relating to pity or compassion. Cognate with οἰκτίρμων (compassionate, merciful), οἶκτος (pity, compassion). No indication of foreign borrowing; purely of Greek origin.
Etymology

The SIBI gloss corrects the original Strong's by clarifying that the etymology is uncertain and a direct borrowing from Hebrew is not definitively established, whereas Strong's implies a direct link to Hebrew יַיִן. Additionally, the SIBI gloss narrows the definition to specifically fermented grape beverage, avoiding conflation with unfermented juice, but this is not a major disagreement.

Original Strong's
a primary word (or perhaps of Hebrew origin (יַיִן)); "wine" (literally or figuratively):--wine.
SILEX Revision
Fermented grape beverage; oînos primarily denotes wine made from grapes, generally a fermented drink resulting from grape juice, but in certain contexts it may encompass the broader sense of wine as a category of alcoholic beverages. In ordinary usage, it signifies fermented wine as distinct from unfermented grape juice, but its specific characteristics (such as strength, age, or mixture) may vary depending on context. The term can also occasionally be used figuratively, for example to refer to abundance or as a metaphor for joy or divine blessing.
The root is οἶν-, probably a loan from a pre-Greek or Semitic source; often compared to the Hebrew יַיִן (yayin). The ultimate etymology is uncertain, but the word appears widely in older Greek and other Mediterranean languages.
Etymology

The revised gloss clarifies that the connection to οἷος proposed by the original is unfounded or unclear, and that the true etymology is uncertain. This corrects Strong's mistaken or oversimplified etymological claim.

Original Strong's
middle voice apparently from οἷος; to make like (oneself), i.e. imagine (be of the opinion):--suppose, think.
SILEX Revision
To hold an opinion, to suppose, to judge; generally refers to the act of forming a judgment or belief about something, often with a sense of personal conviction or subjective assessment. The meaning centers on thinking or considering something to be so, with uses ranging from 'to suppose' or 'to be of the opinion' to occasionally 'to presume' or 'to expect.'
From the root οἰ-, possibly related to οἶδα ('I know'), but the connection is debated among scholars; the etymology is uncertain. It is not directly derived from οἷος ('such as'), despite past conjectures.