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 states that the etymology is uncertain, in contrast to the original gloss which confidently proposes possible derivations. The revised cautions against asserting specific roots due to lack of clear parallels in Greek literature, directly correcting the original's etymological claims.

Original Strong's
perhaps from the same as ἐπιοῦσα; tomorrow's; but more probably from ἐπί and a derivative of the present participle feminine of εἰμί; for subsistence, i.e. needful:--daily.
SILEX Revision
Pertaining to what is necessary for existence or provision for the coming day; specifically, referring to bread or sustenance adequate for today or for each day. In context, used to describe something that is requisite or sufficient for current and immediate needs, most often referencing daily nourishment.
Formed either from ἐπί ('upon, for') and a derivative of εἰμί ('to be'), or possibly from ἐπιοῦσα ('coming, next [day]'). Etymology is uncertain and debated; no clear parallels outside early Christian texts have been established.
Etymology

The revised gloss corrects the etymology, identifying the root as ῥάπτω rather than the base of ῥαφίς, as in Strong's. This clarifies the actual verb root in Greek, correcting Strong's gloss.

Original Strong's
from ἐπί and the base of ῥαφίς; to stitch upon, i.e. fasten with the needle:--sew on.
SILEX Revision
To sew on, to attach by stitching; specifically, to join or affix one item of fabric or material to another with thread (typically using a needle), emphasizing the action of fastening something onto an existing surface by sewing. May refer to the literal act of attaching clothing or patches, or metaphorically to the act of joining or adding something in a way that is clearly supplementary or secondary.
From the preposition ἐπί (upon, on) and ῥάπτω (to sew), itself from ῥαφίς (needle). The verb thus means 'to sew upon' or 'to stitch onto.'
Etymology

The revised gloss corrects the original etymology, stating that the connection to ἐφίστημι (with νοῦς implied) is incorrect. Instead, it clarifies ἐπίσταμαι derives from ἐπί ('upon') and ἵστημι ('to stand'), and notes that νοῦς ('mind') is not implied in the formation.

Original Strong's
apparently a middle voice of ἐφίστημι (with νοῦς implied); to put the mind upon, i.e. comprehend, or be acquainted with:--know, understand.
SILEX Revision
To know or understand, to be acquainted with knowledge, to have familiarity with or skill in something, emphasizing conscious awareness or comprehension of facts, concepts, or information. In some contexts, can carry the nuance of being informed about a matter or being experienced in a field or issue. The sense often stresses internal, mindful apprehension rather than merely possessing information or mechanical knowledge.
Formed from ἐπί ('upon') + ἵσταμαι ('to stand'), originally conveying 'to stand upon' in a mental sense, i.e., to set one's mind upon something. While it appears morphologically linked to ἐφίστημι ('to stand over, approach'), its meaning is distinct and specialized in the sense of cognitive perception. The root verb ἵστημι ('to stand') provides the base. A sense of 'standing over in the mind,' hence 'comprehend' or 'know.'
Etymology

The revised gloss specifies that the Hebrew etymology of Aaron is uncertain, correcting the original's simple statement of Hebrew origin by noting the lack of scholarly consensus and mentioning additional etymological proposals.

Original Strong's
of Hebrew origin (אַהֲרוֹן); Aaron, the brother of Moses:--Aaron.
SILEX Revision
A personal name, signifying Aaron—the brother of Moses, earliest high priest of the Israelites. Used exclusively as a proper noun in reference to this individual. In later contexts, the name may also function metonymically, referring to Aaron's descendants (the priestly line) or the priesthood institution itself.
Ultimately from Hebrew אַהֲרוֹן (Aharon); transferred unchanged into Greek as Ἀαρών through Hellenization of the Hebrew name.
Etymology

The revised gloss corrects the etymology given in the original. Strong's leaves the verb root unspecified and supplies only a meaning ('to trip'), whereas the revised specifies the correct Greek root σφάλλω ('to cause to stumble or fall').

Original Strong's
from a compound of ἐπί and (to trip); figuratively, insecure:--dangerous.
SILEX Revision
Having a tendency to cause stumbling or falling; susceptible to mishap or instability. By extension, describing situations or conditions that are perilous, hazardous, or insecure. The term can refer both to physical danger (a slippery or precarious place) and to metaphorical insecurity (an uncertain, risky state of affairs).
From the preposition ἐπί (“upon, over”) and the verbal root σφαλ- (related to σφάλλω, 'to cause to fall, to trip, to overthrow'). The sense is 'at risk of falling, liable to error or mishap.'
Etymology

The revised gloss corrects the original's implied etymology; Strong's links it to 'enough', but the revised shows the derivation is from 'epi' (upon) and a purpose/action suffix, and that the exact derivation is debated, not definitively from 'enough.'

Original Strong's
from (enough); serviceable, i.e. (by implication) requisite:--things which are needful.
SILEX Revision
suitable, appropriate, or fit for a particular use, purpose, or situation; in some contexts, referring to things that are necessary or required for daily living or for a specific task. The term primarily indicates fitness or usefulness for a given end, but can extend to mean 'things needed' in the context of necessities.
From the verb ἐπιτήδειος (fitting, suitable), itself from ἐπί (upon, for) + the stem of τίθημι (to place, put), with the sense of 'set upon as appropriate.' The word does not derive from ἀρκέω ('to be enough'), despite the similarity in gloss; its etymological root relates to actions or things fitting the circumstances.
Etymology

The revised gloss notes that the etymology connecting ἐπίτροπος directly to τρόπος is debated and not certain, correcting the original's more confident claim about its composition. Also, the revised gloss uses τρέπω (to turn) instead of τρόπος, and notes that the etymology is broadly about oversight, but not definitively traced.

Original Strong's
from ἐπί and τρόπος (in the sense of ἐπιτροπή); a commissioner, i.e. domestic manager, guardian:--steward, tutor.
SILEX Revision
A person placed in authority over the affairs or property of another; most commonly, an administrator or steward entrusted with the management of a household or estate. Occasionally, one who acts as a guardian or trustee, especially for minors. Depending on context, also one commissioned with oversight within civic, official, or financial matters.
From ἐπί ('over, upon') + τρέπω/τρόπος ('to turn, direction, manner'), through the intermediary noun ἐπιτροπή ('commission, stewardship, authority'). ἐπίτροπος thus denotes one to whom authority or oversight has been entrusted. This compound is well attested in both classical and Koine Greek.
Etymology

The original gloss incorrectly suggests the term is an intensive of ἀκούω, while the revised gloss clarifies that it derives from ἀκροάομαι, related to ἀκούω. This corrects the original etymological claim.

Original Strong's
from (to listen; apparently an intensive of ἀκούω); a hearer (merely):--hearer.
SILEX Revision
One who listens attentively; specifically, a hearer—someone who receives information orally. The term can denote a person who is part of an audience, a student or pupil who listens to instruction, or, contextually, a participant who listens passively but does not necessarily act on what is heard. In some contexts, especially in moral or philosophical discourse, it can imply merely hearing without responding or acting on the message.
From the root ἀκροα- (from ἀκούω, 'to hear' or 'to listen'), with the agent suffix -τής, forming a noun denoting a person who engages in the act of listening. The formation parallels other agent nouns in Greek. No foreign derivation; etymology is transparent within Greek.
Etymology

The original gloss claims ἐπιφώσκω is a form of ἐπιφαύω, but the revised gloss clarifies the etymology, relating it instead to the preposition ἐπί and the verb φώσκω, not ἐπιφαύω. This corrects the original's root derivation.

Original Strong's
a form of ἐπιφαύω; to begin to grow light:--begin to dawn, X draw on.
SILEX Revision
to begin to grow light, to be at the first appearance of dawn; refers specifically to the first onset of daylight, whether literal (the actual break of day) or used figuratively to indicate the start of a new period or event approaching daylight. In Koine Greek usage, the verb refers to either the time when daylight begins to appear or, more generally, to the arrival of an expected time.
From the root ἐπιφαύω ('to shine upon, to give light upon') with a morphological shift to a verb describing the process of light's beginning, especially as it relates to the dawn. Related to φαίνω ('to bring to light, cause to appear'). The form is a rare or poetic usage, likely influenced by earlier epic and Hellenistic usage.
Etymology

The original gloss claims the term is derived from ἄκρον and probably a modified form of 'the penis or male sexual organ,' which is vague and speculative. The revised gloss corrects this by relating the second element to βύω (to cover), and explicitly states the exact formation is uncertain, reflecting greater caution and up-to-date etymological research.

Original Strong's
from ἄκρον and probably a modified form of (the penis or male sexual organ); the prepuce; by implication, an uncircumcised (i.e. gentile, figuratively, unregenerate) state or person:--not circumcised, uncircumcised (with ἔχω), uncircumcision.
SILEX Revision
Foreskin; specifically, the physical foreskin of the male genitalia. By extension, the condition or state of being uncircumcised, distinguishing those who have not undergone circumcision from those who have. In some contexts, used collectively to refer to non-circumcised peoples, especially non-Israelites. Figuratively, it can denote those not participating in Israelite covenantal identity or practices, especially within Jewish and early Christian discourse.
From ἄκρον (the tip, extremity) and βυστός, a root meaning 'to cover'; thus, literally, 'the covering at the extremity.' The word's second element, βυστ-, is otherwise unattested, and its exact etymology is uncertain. It may be modeled partly on a Hebrew equivalent (עָרְלָה, 'arelâ', foreskin).
Etymology

The revised gloss corrects the original's assertion that the second component derives from ὀπτάνομαι, specifying instead a connection to ὁράω and noting that derivation from ὀπτάνομαι is probable but not certain. This corrects the Strong's gloss's overconfident claim about its etymology.

Original Strong's
from ἐπί and a presumed derivative of ὀπτάνομαι; a looker-on:--eye-witness.
SILEX Revision
One who sees or observes directly, an eyewitness; in specific contexts, a person who has firsthand experience of an event. The term can further denote an observer with privileged or authoritative access, sometimes with the added nuance of someone who has witnessed something significant or hidden to most. Used especially to highlight the reliability or authority of direct observation.
From ἐπί ('on, over, upon') and the stem ὀπ- found in ὀπτάνομαι ('to appear, to be seen, to see'), thus literally 'one who looks upon, oversees.' The noun explicitly denotes one who is present to see with their own eyes. Cognate with Latin 'epoptes' and related to the root for sight/vision.
Etymology

The revised gloss corrects the original's claim that ἔργον is from a primary but obsolete verb meaning 'to work.' The updated gloss clarifies that the precise original verbal root is not attested in Greek, though it is derived from the Indo-European root 'erg-.' This corrects the Strong's assertion of a direct Greek verbal origin.

Original Strong's
from a primary (but obsolete) (to work); toil (as an effort or occupation); by implication, an act:--deed, doing, labour, work.
SILEX Revision
A tangible action, deed, or work; concrete activity performed by an individual or group, either in the realm of physical labor, action, or accomplishment, as distinguished from intent or thought. In various contexts, it refers to a wide range of acts, including occupational work, moral actions (either good or bad), undertakings, accomplishments, or anything produced by effort. The sense includes both manual labor and any result of purposeful effort, and can carry neutral, positive, or negative connotations depending on context.
Derived from the root ἐργ-, related to the verb ἔργω (to work, to do), ultimately of Indo-European origin (compare Latin 'orgo, origo' and English 'work'). The root is well-established in classical and Koine Greek as denoting the concept of action or deed.
Etymology

The revised gloss clarifies that the derivation from ἔρις is likely but the precise morphological development is debated, which corrects the original's more simplistic and confidently asserted etymology from a 'presumed prolonged form' of ἔρις.

Original Strong's
from a presumed prolonged form of ἔρις; to stimulate (especially to anger):--provoke.
SILEX Revision
To stir up, incite, or provoke, especially in the sense of arousing strong feeling or emotion (often anger or irritation). The verb denotes the act of stimulating someone or something, frequently implying a negative consequence such as provocation to anger, irritation, or vexation. In certain contexts, it can also refer more neutrally to causing a reaction or arousing a response.
From Greek root ἔρις (eris, 'strife, quarrel') with the causative verbalizing suffix -ίζω, thus meaning 'to cause strife' or 'to stir up.' Morphologically formed as a denominative verb from the noun.
Etymology

The revised gloss clarifies that the etymology is uncertain with no securely identified root, correcting Strong's phrase 'of obscure affinity.' This updates and specifies that no clear root exists, rather than linking it to any speculative origin.

Original Strong's
of obscure affinity; to prop, i.e. (reflexively) get fast:--stick fast.
SILEX Revision
To press firmly, to set or fix in position, to cause something to rest securely. In some contexts, may refer to causing something to be immovably set or to stick fast. Primary sense is of applying firm pressure so as to secure position, with reflexive sense implying the subject becomes securely set or wedged.
Root/Etymology: The word is of uncertain etymology; it does not have a clear derivation from existing Greek roots in the extant corpus. Some have connected it to possible PIE roots related to pressing or supporting, but such connections remain speculative.
Etymology

The revised gloss corrects the original Strong's etymology, stating that the precise derivation is uncertain, whereas the original presents a direct derivation from ἐρέω. This is a material correction regarding the word's origin.

Original Strong's
apparently from ἐρέω (through the idea of inquiry); to seek, i.e. (figuratively) to investigate:--search.
SILEX Revision
To seek out, to examine thoroughly, to investigate in detail. In literary and documentary sources, ἐρευνάω refers to making a careful and methodical search or investigation, whether literal (as in searching for a physical object) or metaphorical (as in probing into matters, investigating circumstances, exploring thoughts or intentions). Frequently used in contexts involving diligent or systematic inquiry, both physical and intellectual.
Likely derived from ἐρέω (to speak, say, ask), possibly through an earlier sense associated with questioning or inquiring. The formation suggests a causative or intensive aspect of seeking or inquiring, though the transition from 'to ask' or 'to speak' to 'to search' is not straightforward; some etymological uncertainty remains.
Etymology

The revised gloss corrects the original's etymology by noting that the connection to ῥέω ('to flow') is uncertain and not linguistically established, whereas the original asserts this connection as probable.

Original Strong's
probably a fuller form of ῥέω; an alternate for ἔπω in certain tenses; to utter, i.e. speak or say:--call, say, speak (of), tell.
SILEX Revision
To speak, declare, pronounce in words; used primarily of direct speech or narration. The verb conveys the act of giving voice to words, especially in formal announcements, reported speech, or when narrating or referencing what is said by oneself or others. Depending on context, it may apply to reciting, proclaiming, or simply stating something aloud.
The origin is related to the root ῥε-/ἐρ-, shared with ἔπω (epō, to say, to speak), and ultimately cognate with ῥέω (rheō, to flow) in some older Indo-European terms meaning 'to speak' (words as in a flowing stream), though the connection is partly thematic and partly morphological; etymology uncertain beyond Indo-European verbal root for uttering. In Koine Greek, ἐρέω is mostly an alternative form of ἔπω in certain tense forms and rare outside compound and poetic/literary usage.
Etymology

The original gloss asserts a possible derivation from ἔριον, but the revised gloss qualifies this by stating the exact linguistic connection is uncertain, correcting the impression of a clear etymological link.

Original Strong's
perhaps from the same as ἔριον (through the idea of hairiness); a kid or (genitive case) goat:--goat, kid.
SILEX Revision
A young goat, specifically a kid, with occasional reference to a young animal distinguished by age or size; the primary sense is a juvenile goat, as opposed to an adult one. In some contexts, may generically refer to a small, immature goat as distinct from mature goats (αἴξ). Rarely, can be used metaphorically to denote youth or immaturity in other animals.
From ἔριον ('wool') or a related stem, likely through the association of goats with their hairiness; however, direct derivation is uncertain. The root connects with terms referring to the species or their fleece.
Etymology

The revised gloss corrects the original's assertion that the verb is from a presumed derivative of Ἑρμῆς by clarifying that the precise verbal origin is uncertain and suggesting the association is more semantic than morphological. This removes an overconfident etymological claim by Strong's.

Original Strong's
from a presumed derivative of Ἑρμῆς (as the god of language); to translate:--interpret.
SILEX Revision
To interpret or translate spoken or written language; to explain the meaning of words, phrases, or utterances from one language or form to another. The primary sense is mediating understanding by rendering a message intelligible to an audience that would not otherwise comprehend it. Also carries the nuance of making clear, elucidating, or offering interpretive commentary.
Formed from Ἑρμῆς (Hermēs), the name of the Greek deity associated with communication and transmission of messages, with the verbal suffix -εύω (indicating an action or process). Thus, to 'hermeneuein' is to act in the manner of Hermēs, that is, to interpret or translate. Cognate with ἑρμηνεία (interpretation), ἑρμηνευτής (interpreter).
Etymology

The revised gloss corrects the original etymology: Strong's derived 'Hermes' from ἐρέω ('to speak'), but the updated gloss states this is not the true origin and the name's derivation is uncertain, though tradition links it to the Greek deity Hermes.

Original Strong's
perhaps from ἐρέω; Hermes, the name of the messenger of the Greek deities; also of a Christian:--Hermes, Mercury.
SILEX Revision
Hermēs (Ἑρμῆς): (1) The name of a figure from Greek mythology, recognized as the herald or messenger of the deities, characterized by swiftness and eloquence; (2) A personal name borne by an individual mentioned in early Christian communities, notably in Romans 16:14. The meaning in such contexts is that of a proper name without mythological attribution, unless contextually implied; (3) Does not carry a lexical meaning apart from its function as a proper noun identifying a person.
Name of uncertain etymology. In Greek culture, Ἑρμῆς is the name of the deity associated with communication, boundaries, commerce, and messengers. Etymological proposals connect it with ἐρῶ (“to say, speak”) but are not widely accepted and remain speculative.
Etymology

The revised gloss corrects the original's etymological claim that ἔρχομαι is 'of a primary verb', clarifying that its origin is uncertain and its forms are supplied by related verbs. The revised gloss also omits Strong's list of supplied forms, which can be misleading. This correction is etymological in nature.

Original Strong's
middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) , or (active) , which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively):--accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.
SILEX Revision
To come, to go; used of physical movement toward or away from a place or person. Also used idiomatically for arriving, appearing, entering, or fundamentally experiencing a transition (in space, time, or state). In figurative contexts, may denote the emergence or coming forth of events, conditions, or persons (e.g., the coming of an era or the appearance of a figure). The primary sense is movement either toward the speaker/writer or away, with context determining direction.
Root verb ἐρχ- (erch-), considered primary in Greek; present and imperfect tense forms are from ἔρχομαι, while other tenses derive from related forms such as ἐλεύσομαι (future), ἦλθον (aorist), and ἐλήλυθα (perfect), all reflecting a suppletive paradigm. Cognate with related verbs in other Indo-European languages (e.g., Latin 'orior', English 'arise'), though precise derivation within Greek is debated.
Etymology

The revised gloss clarifies that the etymology is debated; it challenges the certainty of Strong's claim of derivation from ἐρέω and distinction from ἐρευνάω, indicating that these connections are less direct than the original implies.

Original Strong's
apparently from ἐρέω (compare ἐρευνάω); to interrogate; by implication, to request:--ask, beseech, desire, intreat, pray. Compare πυνθάνομαι.
SILEX Revision
To ask, inquire, or request (of someone); to pose a question for information or clarification, or to make an earnest request. In Koine and classical usage, commonly denotes personal interaction—either seeking information or expressing a gentle or polite request. The word may also carry the sense of entreating or a courteous appeal, especially in contexts involving social hierarchy or deference.
From ἐρέω (to speak, say), with the intensifying -άω verb ending. Cognate with forms in earlier Greek meaning 'to speak' or 'to ask.' Not to be confused with πυνθάνομαι, which emphasizes inquiry or investigation rather than simple asking. See also related terms ἐρωτηση and ἐπερωτάω.
Etymology

The revised gloss clarifies that the root of ἐσθίω is uncertain, correcting the original Strong's statement that references a 'primary' root. This improves accuracy regarding the etymology.

Original Strong's
strengthened for a primary (to eat); used only in certain tenses, the rest being supplied by φάγω; to eat (usually literal):--devour, eat, live.
SILEX Revision
To consume food or take in nourishment by eating; in extended senses, to partake (of a meal), to consume, or to metaphorically absorb. The core meaning pertains to the physical act of eating, but in some texts may broaden to signify sharing a meal, partaking in food, or metaphorically, to receive nourishment (including spiritual sustenance). Sometimes used with the nuance of devouring or consuming.
Principal verb in Koine Greek for 'to eat.' Related to cognate forms in other Indo-European languages (cf. Latin edo, English eat). The verb ἐσθίω is used primarily in certain tenses; in others, the suppletive verb φάγω is used. Root ties found in earlier Greek forms (Homeric ἔδω) and Mycenaean e-ti-jo. The present stem is ἐσθίω, but other principal parts come from φάγ- ('to eat'), reflecting historical phonological development.
Etymology

The original gloss asserts with some probability that Esli is derived specifically from the Hebrew name Elyeho‘enai (אֶלְיְהוֹעֵינַי), while the revised gloss states that the precise Hebrew origin is uncertain and only sometimes associated with that name. This corrects the original's overconfident etymological claim.

Original Strong's
of Hebrew origin (probably for אֶלְיְהוֹעֵינַי); Esli, an Israelite:--Esli.
SILEX Revision
Esli; a personal name designating an Israelite individual, known from the genealogical list in the Gospel According to Luke. The term functions as a proper noun, denoting an ancestor within the genealogy presented by the author, with no additional semantic content beyond identification.
A Greek transliteration of a Hebrew name, likely אֶלְיְהוֹעֵינַי (Elyehō‘enai), though the precise Hebrew original is uncertain. The Greek rendering Ἐσλί follows the common pattern of adapting Hebrew proper names into Greek in Hellenistic Jewish literature.
Etymology

The original gloss asserts that ἔσοπτρον is formed from εἰς and a derivative of ὀπτάνομαι, while the revised gloss notes that the exact formation is uncertain and relates it more generally to roots for 'seeing.' This corrects the specific etymological claim made in Strong's original gloss.

Original Strong's
from εἰς and a presumed derivative of ὀπτάνομαι; a mirror (for looking into):--glass. Compare κατοπτρίζομαι.
SILEX Revision
Mirror; primarily, a polished surface (typically metal such as bronze or silver) used for personal reflection. In Koine and earlier Greek, denotes a physical object meant to produce an image for viewing oneself. Secondary uses may include figurative application to mean something by which one may see or perceive indirectly, as in seeing a reflection rather than reality itself.
From εἶς (into) and ὄπτρον (instrument for seeing or sight), related to the verb ὁρᾶν (to see) or ὀπτάνομαι (to appear, be seen).
Etymology

The revised gloss corrects the original's confident etymology by stating the root derivation from ἔχω is uncertain and debated, rather than probable.

Original Strong's
a superlative probably from ἔχω (in the sense of contiguity); farthest, final (of place or time):--ends of, last, latter end, lowest, uttermost.
SILEX Revision
Primary meaning: farthest, most remote, last in a series (spatially, temporally, or in degree). The term can refer to that which is at the end or outermost boundary, the final element in a sequence, or the ultimate (in time, position, or significance). Contextually, it may denote the end-point of a period, the last member in a hierarchy, or something at the extreme limit of a range.
From the Greek root ἔχ- (echo), 'to have, hold,' with the superlative suffix -ατος, forming a superlative adjective; thus, 'that which is held farthest' or 'extreme.' Cognate with Latin 'extremus.'
Etymology

The revised gloss corrects the etymology, noting that the compound is from 'heteros' and 'didaskō' (to teach), whereas the original wrongly derives it from 'heteros' and 'didaskalos' (teacher). This is a material correction of the word's formation.

Original Strong's
from ἕτερος and διδάσκαλος; to instruct differently:--teach other doctrine(-wise).
SILEX Revision
To teach divergent doctrine; to instruct in teachings or ideas that differ from an established or accepted body of instruction. In New Testament usage, particularly refers to the act of imparting doctrine that is contrary to the received apostolic or communal teaching. In wider Koine Greek, the core sense is to teach otherwise or to expound a different set of teachings than those recognized as authoritative within a given community.
Compound of ἕτερος (other, another of a different kind) and διδασκαλέω (to teach, instruct), itself derived from διδάσκω (to teach). Thus, ἑτεροδιδασκαλέω literally means 'to teach differently' or 'to teach something else.' No evidence for this compound in pre-Koine usage; its formation likely reflects the need for precision regarding doctrinal deviation in early Christian communities.
Etymology

The SIBI gloss corrects the original by stating that the etymology is uncertain and that the connection to ἔτος is only a debated possibility, whereas Strong's asserts the connection more confidently with 'perhaps akin to ἔτος.'

Original Strong's
perhaps akin to ἔτος; "yet," still (of time or degree):--after that, also, ever, (any) further, (t-)henceforth (more), hereafter, (any) longer, (any) more(-one), now, still, yet.
SILEX Revision
Still, yet, further; indicating continued action, state, or existence beyond a prior point in time. In various contexts, it expresses persistence ("still"), addition or continuation in a sequence ("further, moreover"), or emphasis on an ongoing condition ("yet").
Related to ἔτος (year) due to the shared root ἐτ-, but functionally a distinct adverb; ultimately of uncertain etymology, not directly derived as a diminutive or cognate of ἔτος.
Etymology

The revised gloss corrects Strong's claim that the word derives from an 'old noun (fitness),' noting that this specific noun is not attested in classical sources and that the precise derivation is uncertain.

Original Strong's
from an old noun (fitness); adjusted, i.e. ready:--prepared, (made) ready(-iness, to our hand).
SILEX Revision
Fundamentally means 'ready' or 'prepared,' describing a state of having been made fit or suitable for a purpose, engaging readiness for action, reception, or occurrence. Contextually, it can indicate readiness in terms of physical preparation, mental or spiritual preparedness, availability for immediate use, or being positioned to respond or participate. In some settings, it emphasizes eagerness, willingness, or promptness in action.
Derived from an older noun form meaning 'fitness' or 'preparedness,' possibly related to the root ἑτ- denoting suitability or readiness; the word's precise etymological pathway is not fully documented, but it stands as a longstanding adjective in Greek conveying preparedness or suitability.
Etymology

The original Strong's gloss incorrectly claims ἔτος is 'apparently a primary word,' suggesting a known root, whereas the revised gloss clarifies that the etymology is uncertain and does not assert a specific derivation.

Original Strong's
apparently a primary word; a year:--year.
SILEX Revision
A period of one year; a full cycle of twelve months or a standard measure of a year’s duration. In broader contexts, ἔτος refers to a specific year (in reference to chronology or historical events) or, in the plural, to multiple years or long periods of time. The term may also indicate annual cycles such as seasons or times recurring every year.
The word ἔτος is a primary Greek term not transparently derived from a common Indo-European root; its exact etymology is debated among linguists. It has cognates in other Indo-European languages related to time or years, but its morphological origin within Greek is obscure.
Etymology

The original gloss claims εὖ is the neuter of a primary adjective 'good,' while the revised gloss states its origin is uncertain and not specifically tied to an attested primary adjective, correcting the etymology.

Original Strong's
neuter of a primary (good); (adverbially) well:--good, well (done).
SILEX Revision
As an adverb, εὖ primarily means 'well,' indicating manner, quality, or state of being in a positive or favorable way. Its semantic range extends to 'rightly,' 'properly,' 'successfully,' 'fortunately,' or 'in good circumstances,' depending on the context. It most often modifies verbs to describe an action that is performed in a fitting, appropriate, or commendable manner. In some contexts, εὖ can express moral approval or satisfaction (e.g., 'well done'), or the notion of wellbeing ('it is well with you').
εὖ is an adverbial formation built on the Greek root εὖ- ('good, well'), related to the adjective ἀγαθός ('good') but belonging to a distinct root. It is cognate with the Latin 'bene' and the English 'well,' sharing an ancient Indo-European root for 'well, good.'
Etymology

The revised gloss clarifies that the etymology is somewhat uncertain, whereas the original asserts a direct derivation from 'agan' and 'hallomai.' The revised treatment also notes that the idea of 'jumping' for joy is metaphorical, correcting the more literal gloss in Strong's.

Original Strong's
from agan (much) and ἅλλομαι; properly, to jump for joy, i.e. exult:--be (exceeding) glad, with exceeding joy, rejoice (greatly).
SILEX Revision
To exult, rejoice greatly, to be exuberantly glad. In the New Testament and related literature, ἀγαλλιάω conveys a demonstrative, often public, expression of intense joy or delight, frequently as a response to divine action, salvation, or blessing. The sense is stronger and more vivid than a simple inner joy, often implying an outward display or proclamation of jubilation.
Derived from the root ἀγαλ-, possibly related to agan (much, very) and a connection to ἅλλομαι ('to leap, spring'); thus conveying the idea of leaping or exuberantly rejoicing. While Strong's associates it with agan and ἅλλομαι, direct etymological evidence for this precise compound is limited; the word as used in Koine often acts as a formal verb from the related root, with less literal sense of leaping and more of overwhelming joy.
Etymology

The original gloss derives the name from 'εὖ' and 'βούλομαι' (to will), whereas the revised gloss derives it from 'εὖ' and 'βουλή' (counsel, will). The revised corrects the etymology, indicating the proper second component is 'βουλή' rather than 'βούλομαι.'

Original Strong's
from εὖ and βούλομαι; good-willer; Eubulus, a Christian:--Eubulus.
SILEX Revision
Eubulus, a proper name meaning 'of good counsel' or 'well-adviced'; specifically used as the personal name of an individual in the New Testament. While the literal components signify 'good will' or 'good plan,' the usage in Greek is as a personal name rather than an ordinary noun or adjective. The semantic range is therefore limited to functioning as a name, carrying the connotation of someone who possesses or gives good advice.
From εὖ ('well, good') and βούλομαι ('to will, to wish, to plan'), thus 'one who has good counsel or intention.' The name is a compound of these elements, common in Greek anthroponymy.
Etymology

The original gloss asserts a derivation from Zeus for δῖα, while the revised gloss notes that this connection is uncertain and likely traditional rather than linguistically definitive.

Original Strong's
feminine from εὖ and the alternate of Ζεύς (as the god of the weather); a clear sky, i.e. fine weather:--fair weather.
SILEX Revision
A state of calm or pleasant weather, specifically clear skies or fair weather conditions as opposed to a storm. The term generally refers to favorable atmospheric conditions characterized by the absence of wind, rain, or storm clouds.
From εὖ ('well, good') and a form related to Δίᾱς ('Zeus'), the ancient Greek deity associated with the sky and weather. The compound indicates 'good weather ordained by Zeus.'
Etymology

The original gloss asserts an etymology from εὖ and τίθημι, while the revised gloss notes this derivation is uncertain and possibly incorrect; the revised gloss prefers a more nuanced and cautious etymological assessment.

Original Strong's
perhaps from εὖ and τίθημι; straight, i.e. (literally) level, or (figuratively) true; adverbially (of time) at once:--anon, by and by, forthwith, immediately, straightway.
SILEX Revision
Primarily, 'immediately' or 'at once,' denoting an action occurring without delay in the temporal sense. Also, 'straight,' in a spatial sense, meaning direct or level. In Koine Greek, most often functions adverbially to express promptness or immediacy of an event or action, but can also refer to something being straight or true in a physical or metaphorical sense.
From the adjective εὐθύς (meaning 'straight'), which is likely formed from the prefix εὖ ('well') and a root related to τίθημι ('to place', though this connection is debated and the exact etymology is uncertain).
Etymology

The revised gloss corrects Strong's etymological certainty, indicating the etymology is uncertain and the connection to 'vagrancy' is debated. Strong's presents 'vagrancy' as the root without qualification, while the SIBI gloss notes scholarly disagreement.

Original Strong's
from (vagrancy); braggart:--boaster.
SILEX Revision
A person who boasts, brags, or claims qualities or achievements that they do not possess, often with the intention to impress others or deceive regarding their abilities or status. In literary and moral contexts, denotes someone given to vainglorious talk or pretentiousness; in some contexts, carries the nuance of a charlatan or imposter.
Root/Etymology: Possibly from ἀλα- (related to wandering, wandering about); the precise etymology is debated, but traditionally linked to the idea of wandering or roaming, metaphorically extended to boastful behavior as one who 'wanders' beyond the truth. See also Latin 'alazon' borrowed from Greek.
Etymology

The revised gloss corrects the original's implication of a clear primary root for εὑρίσκω, stating instead that its root is of uncertain origin and its ultimate derivation is debated.

Original Strong's
a prolonged form of a primary , which (together with another cognate form) is used for it in all the tenses except the present and imperfect; to find (literally or figuratively):--find, get, obtain, perceive, see.
SILEX Revision
To find or discover, whether by search or chance; to come upon, detect, or obtain something (concrete or abstract); in some contexts, to reach a conclusion or realize (intellectually or experientially); also, to experience a result (e.g., 'find favor' meaning to receive favor). The sense can be physical (finding an object or person), cognitive (coming to understand or conclude), or metaphorical (achieving, obtaining, or experiencing an outcome).
From the root εὑρ- (heur-), related to the act of finding or discovering; possible ancient Indo-European roots relating to tracing or tracking, but ultimate etymology uncertain.
Etymology

The revised gloss corrects the original's certainty about the etymology, clarifying that the derivation from 'east wind' (εὖρος) and 'surging wave' (κλύδων) is probable but uncertain and may involve local or nautical influences. The original also gives a specific direction ('from the east' or 'a Levanter') which is rendered imprecise or incorrect by modern scholarship, as the storm is better understood as a violent northeasterly wind.

Original Strong's
from (the east wind) and κλύδων; a storm from the East (or southeast), i.e. (in modern phrase) a Levanter:--Euroklydon.
SILEX Revision
A violent, tempestuous wind, specifically a storm wind characterized by sudden gusts and rough waves; in the New Testament context, refers to a particular windstorm encountered at sea, thought to originate from the east or northeast. The term designates a meteorological phenomenon—a severe easterly or northeasterly gale—well known in the eastern Mediterranean, often treacherous for sailors.
Greek compound formed from Εὖρος (Eurus), meaning 'east (wind)' and κλύδων (kludōn), meaning 'a surging wave' or 'billow.' Thus, Εὐροκλύδων literally denotes 'east-wind billow' or 'east wind wave.'
Etymology

The revised gloss corrects the etymology provided in the original. The original claims the name is from εὖ and a derivative of τυγχάνω, while the revised gloss specifies it derives from εὖ and τύχη rather than τυγχάνω, clarifying the Greek roots and reflecting more accurate lexical scholarship.

Original Strong's
from εὖ and a derivative of τυγχάνω; well- fated, i.e. fortunate; Eutychus, a young man:--Eutychus.
SILEX Revision
A personal name meaning 'fortunate' or 'well-fated.' The name denotes someone considered to possess good fortune or to have experienced propitious circumstances. In the New Testament, it refers specifically to a young man in Troas.
From the adverb εὖ ('well','good') and the noun τύχη (fortune, luck), meaning 'well-fortuned' or 'fortunate.' Properly formed as a compound name.
Etymology

The revised gloss clarifies that while the name Euphrates corresponds to the Hebrew Perat, its exact linguistic derivation is uncertain, correcting the original's implication of a direct derivation.

Original Strong's
of foreign origin (compare פְּרָת); Euphrates, a river of Asia:--Euphrates.
SILEX Revision
Proper name: The Euphrates, a major river in western Asia; used as a geographic term referring to the river itself, its region, or, metonymically, its vicinity. In biblical and contemporary Greek contexts, primarily denotes the river forming part of the northeastern boundary of the land associated with ancient Israelite traditions. In extended contexts, can signal the outermost limits of a region or symbolize the eastern frontier of the Near Eastern world.
Borrowed from Hebrew פְּרָת (Pərāṯ) via Aramaic or directly; foreign origin. The Greek form Εὐφράτης reflects a Hellenized adaptation of the Semitic name; etymology beyond Hebrew is uncertain.
Etymology

The revised gloss corrects Strong's claim that the verb is of a primary root, noting instead that the etymology is uncertain. This removes unwarranted etymological specificity from the original.

Original Strong's
middle voice of a primary verb; to wish; by implication, to pray to God:--pray, will, wish.
SILEX Revision
To express a desire or wish for something; to make an earnest request or petition, especially in a formal or solemn setting. In religious contexts, particularly within Hellenistic and Jewish-Greek literature, often used of making a prayer or supplication to a deity. The primary sense is to articulate a hope or request, which, depending on context, can range from a secular wish to a formal prayer.
From the root εὐχ-, with no clear derivation from a more basic verb. Cognate with the noun εὐχή (prayer, vow, wish). The term appears throughout classical and Hellenistic Greek literature. No known Semitic etymology; Greek in origin.
Etymology

The revised gloss rejects Strong's suggested etymology connecting ἀλείφω to 'A' (particle of union) and 'liparos,' stating that this derivation is not accepted in modern scholarship. The etymology is now considered uncertain.

Original Strong's
from Α (as particle of union) and the base of λιπαρός; to oil (with perfume):--anoint.
SILEX Revision
To smear, rub, or apply oil or ointment to something or someone, typically using the hands or a cloth. In contemporary contexts, this may involve the application of perfumed or medicinal oil to the body, hair, or a surface, either for cosmetic, hygienic, therapeutic, or customary purposes. In the New Testament, used especially of acts of care (such as anointing the head or feet) or for medicinal treatment, rather than the more formal or ceremonial anointing (such as consecrating priests or kings) which uses a different verb (χρίω). The act generally implies personal attention, practical benefit, or hospitality, rather than ritual significance.
From the Greek root ἀλείφ- (to smear, to anoint), possibly related to λάπος and λιπαρός (fat, oil), indicating something oily or greasy. Not related to the verb χρίω, which specifically means to anoint in a ceremonial or consecratory sense.
Etymology

The revised gloss clarifies that the origin of 'Ephesus' is of uncertain origin—possibly pre-Greek or from a non-Indo-European source—correcting the original's vague attribution to 'foreign origin.' This updates the etymological understanding.

Original Strong's
probably of foreign origin; Ephesus, a city of Asia Minor:--Ephesus.
SILEX Revision
Proper name: Ephesus — a major city located on the west coast of Asia Minor (modern-day Turkey), significant as a cultural, religious, and commercial center in antiquity. In Greco-Roman and biblical contexts, refers specifically to the city as a geographic and political entity. May also imply affiliation or origin from Ephesus when used adjectivally or contextually linked to groups or individuals (such as assemblies or residents).
Probably of non-Greek (Anatolian or possibly Luwian) origin, adapted into Greek as Ἔφεσος. The specific etymology is uncertain and not directly derived from a known Greek linguistic root.
Etymology

The original Strong's gloss derives the verb from ἥκω, while the revised gloss correctly notes the connection is debated and that ἱκνέομαι is more accurate as the related root. The revised gloss corrects the etymology, indicating the Strong's derivation may be uncertain or incorrect.

Original Strong's
from ἐπί and a cognate of ἥκω; to arrive upon, i.e. extend to:--reach.
SILEX Revision
To come to, arrive at, or reach (a place, goal, or person); to attain, in both physical and figurative senses. The word primarily refers to the act of physically reaching or arriving at a destination or objective, but can also denote attaining an abstract goal or result.
From the preposition ἐπί (upon, towards) and a cognate of ἥκω (to have come, to arrive). The compound reflects the sense of arriving 'upon' a place, person, or goal. The precise relationship to ἥκω is morphological as a present middle form with prefixed preposition.
Etymology

The original Strong's gloss incorrectly suggests two Hebrew origins (אֶפְרַיִם or עֶפְרוֹן), with the latter (עֶפְרוֹן) being erroneous and unrelated. The revised gloss clarifies that the true derivation is from אֶפְרַיִם and notes the etymology is debated.

Original Strong's
of Hebrew origin (אֶפְרַיִם or better עֶפְרוֹן); Ephraim, a place in Palestine:--Ephraim.
SILEX Revision
Ephraím is a proper noun used as a personal and place name. Primarily, in Greek contexts influenced by the Septuagint and New Testament, it denotes Ephraim, a key tribal ancestor among the Israelites (descendants of Joseph) and the territories, town, or region associated with that figure. In some contexts, it refers to the tribe of Ephraim, a leading group among the northern Israelite tribes, and by extension to their land or population. The name also appears as an alternative designation for specific towns or regions, especially those north of Jerusalem.
Derived via transliteration from the Hebrew אֶפְרַיִם (Efrayim). The meaning of the Hebrew root is often connected to 'fruitfulness' or 'being doubly fruitful,' likely from פָּרָה (pará, to be fruitful). The Greek Ἐφραίμ preserves the Hebrew pronunciation.
Etymology

The SIBI gloss corrects the original's claim that the word is of 'Chaldee' (Chaldean) origin, noting that this is an outdated term and that the proper source is Aramaic, specifically a Judean dialect. The original's reference to Chaldee is inaccurate for this context.

Original Strong's
of Chaldee origin (פְּתַח); be opened!:--Ephphatha.
SILEX Revision
An imperative term meaning 'be opened,' directed toward an object (such as ears or mouth) to command openness. Used as a direct speech act in a healing context.
Transliterated from Aramaic אֶתְפַּתַּח (ʾetpattach), stemming from the root פתח (pth), meaning 'to open.' The Greek form ἐφφαθά is a phonetic rendering of the Aramaic word as spoken by Jesus in the New Testament.
Etymology

The original gloss claims a derivation from a primary 'to hate', while the revised gloss identifies the root as μισέω (miseō, 'to hate'), and notes the formation is uncertain. Thus, the revised gloss corrects the original's assumed etymology.

Original Strong's
from a primary (to hate); hateful (passively, odious, or actively, hostile); usually as a noun, an adversary (especially Satan):--enemy, foe.
SILEX Revision
Primarily, an enemy or adversary—one who is hostile or opposed to another. The term can denote both personal and collective hostility, ranging from general enmity to specific opposition, whether in attitude, action, or relationship. In extended contexts, it can describe those who are opposed, hostile, or estranged, whether on personal, national, or cosmic levels. Usage as an adjective (rare) refers to being hostile or inimical.
From the adjective ἐχθρός, based on the root ἐχθ- related to hatred or enmity. It is cognate with ἔχθρα (enmity, hostility) and ultimately formed from the adjective ἐχθρός, meaning 'hateful, hostile'. The exact origin of ἐχθ- is uncertain but is ancient and attested in classical Greek.
Etymology

The revised gloss corrects the original by noting that the etymology is uncertain, whereas the original implied it was a primary verb with assumed clear origin. The revised gloss explicitly denies a clear derivation. The definitions themselves do not materially disagree, but the etymological claim is corrected.

Original Strong's
a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):--be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.
SILEX Revision
To have or possess, to hold in one's possession or grasp something tangible or intangible. The verb broadly expresses the idea of physical possession, but also extends to conceptual or abstract possession (such as qualities, states, or relationships). By extension, it means to experience (e.g., 'to have fear'), to maintain (a state or condition), to be in a particular state (e.g., 'to be sick'), or to relate or pertain to something (e.g., 'to bear relation to'). Depending on context, it can mean to be able (i.e., 'to have power/ability'), to keep or retain, to bear, to concern, or to be connected or joined with.
From the Greek root ἔχ-; a primary and ancient Greek verb of Indo-European origin, cognate with Latin 'habeo'. It is a fundamental word with no clear derivation from other Greek terms.
Etymology

The revised gloss clarifies the etymology, correcting Strong's suggestion to compare with זַבְדִּי (Zabdi) and instead identifies the more likely Hebrew origin as זְבַדְיָה (Zevadyah). This corrects an incorrect or imprecise etymological identification in the original gloss.

Original Strong's
of Hebrew origin (compare זַבְדִּי); Zebedæus, an Israelite:--Zebedee.
SILEX Revision
Personal name referring to Zebedaios, an individual found in the New Testament, father of the disciples James and John. The name functions as a proper noun and does not carry a lexical meaning beyond identification of this individual. In some contexts, the name may imply ancestral or familial connections, but it does not bear an inherent descriptive or semantic value beyond its use as a name.
The name Ζεβεδαῖος is of Semitic (Hebrew) origin, likely corresponding to the Hebrew זְבַדְיָה (Zevadyah; 'Yahweh has given' or 'gift of Yahweh') or the related זַבְדִּי (Zabdiy; 'endowed', 'given'). The Greek spelling reflects standard Hellenization of Hebrew proper names in the Koine period.
Etymology

The revised gloss corrects the original gloss's confident etymology claim ('from (to ward off)') by stating the etymology is uncertain and that the suggested derivation is possible but not established.

Original Strong's
from (to ward off); a cock or male fowl:--cock.
SILEX Revision
A male bird of the domestic species, specifically a cock or rooster. In Koine Greek contexts, refers to the male chicken, most often used literally. May be used figuratively for wakefulness or vigilance, drawing on the bird's role in marking times (e.g., the crowing of the cock signaling dawn). No evidence for expanded metaphorical senses beyond timekeeping and warning in New Testament and Second Temple sources.
From the root ἀλέκ-(ἀλέξω, 'to ward off, protect'), likely referring to the cock's role in defending or announcing, though the precise path of derivation is uncertain.
Etymology

The revised gloss corrects the original's claim of a clear derivational pathway by stating that while ζευκτηρία is derived from the root of ζυγός, the specific derivational pathway is unclear. The original asserts it is a feminine derivative at the second stage from the same as ζυγός, but the revised gloss points out the etymology is not so certain.

Original Strong's
feminine of a derivative (at the second stage) from the same as ζυγός; a fastening (tiller-rope):--band.
SILEX Revision
A means of fastening, specifically a strap or rope used for binding or securing, often in nautical contexts for steering purposes (such as a tiller-rope). The term generally refers to a band, fastening, or tie, especially one that holds or guides something in place.
Derived from ζεύγνυμι (to yoke, to join, to bind together), related to ζυγός (yoke). Feminine noun form indicating an object or means associated with binding or fastening. The formation suggests a tool or mechanism designed for joining or securing elements together.