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 etymology, stating that the verb is of uncertain origin and not clearly derived from an identifiable root, in contrast to the original's assumption of a primary verb.

Original Strong's
apparently a primary verb; to set on fire, i.e. kindle or (by implication) consume:--burn, light.
SILEX Revision
To set on fire, to cause to burn; to kindle something so that it emits flames. This includes both the literal act of lighting or starting a fire and, in extended contexts, the act of consuming or reducing to ashes by burning. Contextually, can also be used figuratively for causing intense emotion such as zeal or anger to be kindled.
Primary verb of uncertain origin; not derived from any obvious related Greek noun or adjective, but found widely across ancient Greek dialects.
Etymology

The SIBI gloss corrects the original Strong's etymology, noting that the original's derivation from ἡμιώριον is incorrect. The correct etymology is from κακός and πάθος.

Original Strong's
from a compound of ἡμιώριον and πάθος; hardship:--suffering affliction.
SILEX Revision
Endurance or state of experiencing suffering; specifically, the condition of bearing up under hardship, distress, or adversity. Used to denote prolonged suffering, especially that which is endured for a cause or as part of a trial. The term often emphasizes perseverance and the active endurance of pain, misfortune, or difficulties, rather than passive suffering.
From κακός (evil, bad) + πάθος (suffering, experience, passion); denotes the state of having or undergoing evil or painful experiences. Not from ἡμιώριον; Strong's gloss is erroneous. The formation is directly from the adjective/particle κακός and the noun πάθος.
Etymology

The original gloss suggests κακός is 'apparently a primary word,' while the revised gloss asserts the etymology is uncertain and not derived from a known root, correcting the implication of etymological clarity in the original.

Original Strong's
apparently a primary word; worthless (intrinsically, such; whereas πονηρός properly refers to effects), i.e. (subjectively) depraved, or (objectively) injurious:--bad, evil, harm, ill, noisome, wicked.
SILEX Revision
Bad, of poor quality, morally wrong. The core meaning of κακός is 'bad' or 'of poor quality or condition.' In certain contexts, it carries an ethical sense of 'morally wrong' or 'evil.' It can also describe injury, harm, or what is objectionable or harmful to well-being. In physical contexts, it denotes what is useless, deficient, or inferior. In moral and personal applications, it may refer to base character, evil intention, or misfortune.
Root/Etymology: Root κακ-, possibly of pre-Greek origin and attested from the Mycenaean period. Not transparently derived from another Greek word; connections to other Indo-European roots are debated and uncertain.
Etymology

The original Strong's gloss asserts a Hebrew origin (specifically connecting to חֶלֶף), whereas the revised gloss states the origin is uncertain, only possibly relating to Hebrew or Aramaic forms. The revised gloss corrects the certainty expressed in the original regarding derivation.

Original Strong's
of Hebrew origin (compare חֶלֶף); Alphæus, an Israelite:--Alpheus.
SILEX Revision
Proper name; Alphaeus. Refers to a male individual in the context of the New Testament, typically signifying 'Alphaeus, the father of an Israelite person.' Appears as a patronymic, designating lineage or family association rather than describing character or role.
Of Semitic (Hebrew/Aramaic) origin; likely a Greek transliteration of a Hebrew name such as חַלְפַּי (Ḥalphai) or a related form, possibly derived from חֶלֶף (ḥélef, meaning 'exchange, replacement'). The precise etymology is uncertain due to varying forms in Hebrew/Aramaic sources, but it is clearly not inherited from native Greek roots.
Etymology

The revised gloss corrects the original's derivation from the base of κελεύω, stating that the etymological connection is not linguistically secure.

Original Strong's
akin to the base of κελεύω; to "call" (properly, aloud, but used in a variety of applications, directly or otherwise):--bid, call (forth), (whose, whose sur-)name (was (called)).
SILEX Revision
To call, to summon, to address by name. The primary lexical meaning is to call or summon someone, including calling aloud to attract attention, inviting, or designating, especially by name or status. It can also mean to designate or name someone or something, to invite (especially to a banquet or position), or to appoint to an office or role.
From the root καλ-, with probable relation to the verb κελεύω ('to command'), though καλέω and κελεύω have distinct meanings. The precise etymology is uncertain, though Indo-European parallels suggest an original sense of 'to call aloud, to summon.'
Etymology

The Strong's gloss asserts a probable derivation from the base of εἱλίσσω ('to roll'), whereas the revised gloss explicitly states the etymology is uncertain and the connection to 'roll' or 'tread' is speculative. This corrects the original gloss's unwarranted etymological confidence.

Original Strong's
probably from the base of εἱλίσσω; a threshing-floor (as rolled hard), i.e. (figuratively) the grain (and chaff, as just threshed):--floor.
SILEX Revision
A threshing floor; an open, typically circular, level area (often paved or beaten hard), used for the process of threshing grain by separating the grain from the chaff. The term fundamentally refers to the location or surface where threshing occurs, but, by extension in some contexts, may denote the pile of newly threshed grain or even, rarely, the act or process of threshing itself.
Probably related to the base of εἱλίσσω (to roll or turn), alluding to the circular motion or the layout of the threshing floor. Some scholars connect it to an older, perhaps pre-Greek, agricultural term, but the precise origin is uncertain.
Etymology

The original gloss claims καλύπτω is akin to κλέπτω ('to steal') and κρύπτω ('to conceal'), while the revised gloss corrects this by stating there is no etymological relationship to κλέπτω, only a possible relation to κρύπτω, and the root is ultimately uncertain.

Original Strong's
akin to κλέπτω and κρύπτω; to cover up (literally or figuratively):--cover, hide.
SILEX Revision
To cover, to conceal by placing something over or around, to hide or obscure from view. In a literal sense, to physically place a covering over something; in a figurative sense, to hide, veil, or conceal (an object, person, quality, or fact). Extended uses include the idea of shrouding, protecting, or keeping something from being seen or known.
From the root καλύπτω (kalýptō), potentially related to or showing affinity with κρύπτω (kryptō, ‘to hide’) and possibly sharing an Indo-European root referring to the act of covering or concealing. Etymology uncertain but likely derived from a common verb base for concealment in Greek.
Etymology

The SIBI gloss corrects the original's confident derivation of 'κάμινος' from 'καίω' by stating that this etymology is uncertain and possibly incorrect, suggesting instead a non-Greek or Pre-Greek origin.

Original Strong's
probably from καίω; a furnace:--furnace.
SILEX Revision
A furnace or oven; an enclosed apparatus used for smelting, baking, or burning, typically at a high temperature. Also, metaphorically, a place or state of intense heat, testing, or ordeal. While the primary sense is a physical furnace for metallurgical, ceramic, or culinary purposes, the word is also used in extended or figurative senses to indicate severe trial or punishment.
The term derives from the root καμιν-, likely related to Latin 'caminus' and borrowed from a Mediterranean substrate (possibly Semitic), though ultimately the etymology is uncertain. The connection to καίω ('to burn') is not securely established.
Etymology

The SIBI gloss corrects Strong's etymological claim. Strong's asserts the word derives from a compound of κατά and the base of μυστήριον, but the revised gloss states the etymology is uncertain and not clearly from that compound.

Original Strong's
from a compound of κατά and the base of μυστήριον; to shut down, i.e. close the eyes:--close.
SILEX Revision
To close (the eyes), especially to shut the eyelids, primarily of physical closing but at times used metaphorically to imply willful disregard or inattentiveness. In most contexts, the word refers to the physical act of shutting one's eyes or eyelids, whether voluntarily (e.g., falling asleep, ignoring) or involuntarily.
From κατά ('down, against') and a derivative of μύω ('to shut'), especially referring to closing the eyes or lips. The same root as μύω (to close, be shut), related to μυστήριον (mystery), from the sense of shutting or keeping secret. The composition intensifies the act of shutting (down fully).
Etymology

The original gloss asserts κάμνω is 'apparently a primary verb,' implying a known, independent Greek root, while the revised gloss states the root is uncertain and possibly non-Attested in Indo-European, correcting the claim of clear etymological origin.

Original Strong's
apparently a primary verb; properly, to toil, i.e. (by implication) to tire (figuratively, faint, sicken):--faint, sick, be wearied.
SILEX Revision
To become weary or tired as a result of ongoing effort or toil; by extension, to lose strength or to grow weak, either physically or emotionally. In some contexts, used of experiencing fatigue leading to discouragement, exhaustion, or even illness.
The verb κάμνω is a primary verb in Greek, not derived from another term. Its Indo-European root is related to the concept of bending or becoming tired through labor. Cognate with Latin 'cāmentum' (fatigue, effort) and possibly related to the Greek noun κάματος ('toil, labor, weariness').
Etymology

The revised gloss corrects the original's etymology by stating that the derivation from Hebrew קָנָה (qanah) is uncertain and only a possible origin, whereas the original asserts it as the etymology.

Original Strong's
of Hebrew origin (compare קָנָה); Cana, a place in Palestine:--Cana.
SILEX Revision
Proper noun. Refers to Cana, a village or small town in Galilee mentioned in the New Testament as the site of notable events. The primary referent is a geographic location, with its significance drawn from its setting and the events associated with it in the narratives. The name does not carry broader symbolic meaning in Greek; its function is referential to a specific place.
Derived from the Hebrew קָנָה (Qānā), which possibly means 'reed' or 'place of reeds'; used as a toponym. Hebrew origin, adapted into Greek as a loanword for a locative name.
Etymology

The revised gloss clarifies and narrows the etymology, noting that the identification of 'Nahum' is uncertain and that the link to the prophet Nahum is traditional and not definitively established, whereas the original gloss presents the derivation as more certain.

Original Strong's
of Hebrew origin (probably כָּפָר and נַחוּם); Capernaum (i.e. Caphanachum), a place in Palestine:--Capernaum.
SILEX Revision
A town on the northwestern shore of the Sea of Galilee, called Kapernaoum, noted as a significant locale in early Roman-period Galilee, especially as a center of activity in the accounts concerning Jesus of Nazareth. The name designates a specific settlement and does not carry additional inherent meaning beyond being a proper geographic place name.
The name is of Semitic origin, likely from Hebrew כְּפַר (kefar, "village") and נַחוּם (Nachum, a personal name), together meaning 'Village of Nahum.' The Greek transliteration Καπερναούμ closely follows the Hebrew pronunciation. Etymology uncertain as regards which Nachum is referenced; no direct identification with a specific figure named Nahum in ancient sources.
Etymology

The revised gloss corrects the original's implication that 'καρδία' derives from a primary root or from Latin; it clarifies that the Greek term is not derived from Latin 'cor' and its Greek origin is uncertain. The revised gloss also more accurately reflects modern lexical understanding by addressing the broader semantic range, but the primary material correction is etymological.

Original Strong's
prolonged from a primary (Latin cor, "heart"); the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle:--(+ broken-)heart(-ed).
SILEX Revision
The physical heart, the central organ of circulation; by extension, the inner self, seat of emotion, thought, intention, and moral reflection; metaphorically, the center or core of a being or object. In literary and philosophical contexts, refers not only to the locus of affective life (emotions, desires, feelings), but also to intellectual and volitional capacity (thoughts, intentions, purposes). May denote the innermost part, the core or center of something, in extended or figurative usage.
From root καρδ-; the word καρδία is attested in Greek as early as Homeric literature and is cognate with Latin 'cor' and related to Sanskrit 'hṛd-', all tracing to the Proto-Indo-European root *ḱḗr-d-, meaning 'heart.'
Etymology

The SIBI gloss corrects the original Strong's etymological claim that καρπός is probably from the base of ἁρπάζω ('to seize'). The modern gloss states the etymology is uncertain and that there is no direct connection to ἁρπάζω, challenging the original's speculation.

Original Strong's
probably from the base of ἁρπάζω; fruit (as plucked), literally or figuratively:--fruit.
SILEX Revision
The product or yield of plants, especially edible fruit; by extension, outcome, result, or benefit resulting from a process or action. In literal contexts, refers to the physical fruit, grain, or produce of trees and plants; figuratively, denotes the result or effect of an action or condition, such as moral qualities, deeds, or offspring.
From the root καρπ-; possibly related to Proto-Indo-European *kerp- ('to pluck, harvest'), but direct connection to ἁρπάζω is unlikely. Cognate with other Indo-European words for harvesting or plucking.
Etymology

The original gloss says 'perhaps for καρπός', suggesting uncertainty about the derivation, while the revised gloss affirms the name is derived from καρπός ('fruit') and clarifies the typical naming practice, removing the doubt present in the original. This makes the disagreement one of etymology.

Original Strong's
perhaps for καρπός; Carpus, probably a Christian:--Carpus.
SILEX Revision
A male personal name, Carpus; likely indicating an individual, presumably of Greek background, named in early Christian texts. In the New Testament, Carpus appears as an associate of Paul, suggesting a personal relationship rather than a title or office. The name itself does not carry further semantic content beyond its identity function as a proper noun in these contexts.
Derived from the common Greek noun καρπός (karpós), meaning 'fruit.' The formation of proper names from nouns was common in Greek naming conventions; here, the noun is simply transferred to serve as a name.
Etymology

The revised gloss corrects Strong's assertion that ἅμα is a 'primary particle' by stating its origin is uncertain. This is an etymological correction.

Original Strong's
a primary particle; properly, at the "same" time, but freely used as a preposition or adverb denoting close association:--also, and, together, with(-al).
SILEX Revision
As an adverb, ἅμα primarily means 'at the same time,' denoting simultaneity—actions or events occurring together or in unison. It can also function as a preposition with the dative to mean 'together with' or 'in company with,' emphasizing association or accompaniment. Its semantic range in context includes both temporal ('at once,' 'simultaneously') and associative senses ('together,' 'with').
Indo-European root *som- meaning 'together,' 'with.' The Greek form is inherited from Proto-Indo-European and is cognate with Latin 'simul' ('at the same time').
Etymology

The original gloss incorrectly states that the verb καταδικάζω is derived from 'κατά' and a derivative of δίκη, whereas the revised gloss accurately derives it from 'κατά' and the verb δικάζω. The revised gloss corrects the etymological root provided in the Strong's gloss.

Original Strong's
from κατά and a derivative of δίκη; to adjudge against, i.e. pronounce guilty:--condemn.
SILEX Revision
To declare someone guilty through judicial process; to render an adverse verdict against, often in a formal or legal context. The primary meaning is to pronounce a negative judgment, especially after evaluation or investigation. In broader use, it can mean to denounce or strongly disapprove of an action or person.
From κατά (kata, 'against, down upon') and δικάζω (dikazō, 'to judge'); thus, 'to judge against,' with κατά intensifying the sense of adverse judgment.
Etymology

The revised gloss corrects the original by giving the correct verbal source (δυναστεύω) for the derivation instead of 'a derivative of δυναστής', and by clarifying the role of the prefix. The revised also broadens the definition and context, but the main material correction is in the etymology.

Original Strong's
from κατά and a derivative of δυνάστης; to exercise dominion against, i.e. oppress:--oppress.
SILEX Revision
To exercise power or authority over someone in an oppressive, exploitive, or domineering manner; to oppress, subjugate, or exploit. The verb carries the sense of exerting strong control, often involving force or abuse, especially for one's own advantage at the expense of others. In Hellenistic and New Testament usage, it commonly refers to economic or social oppression enacted by those with power over vulnerable individuals or groups.
From the prepositional prefix κατά ('down, against') and δυναστεύω ('to be powerful, rule'), itself from δυνάστης ('ruler, potentate; one who has power'). Thus, 'to dominate over, to wield power against.'
Etymology

The revised gloss corrects the original's etymology by clarifying that the term is derived from κληροδοτέω ('to bestow as an inheritance'), not directly from a compound of κλῆρος and δίδωμι, as Strong's states. The original presents a less precise root derivation.

Original Strong's
from κατά and a derivative of a compound of κλῆρος and δίδωμι; to be a giver of lots to each, i.e. (by implication) to apportion an estate:--divide by lot.
SILEX Revision
To distribute or assign by lot, especially to apportion inheritance or property to individuals; to allot possession, typically by means of casting lots or other method of division perceived as impartial or divinely sanctioned. Contextually, the term refers to the formal allocation of inheritance, land, or office.
From the prepositional prefix κατά (kata, 'down, according to, in turn') and the verb κληροδοτέω (klērodoteō, 'to give a lot/inheritance'), itself from κλῆρος ('lot, inheritance') and δίδωμι ('to give'). The compounded form stresses the distribution of inheritance or allotment according to established rules or divisions.
Etymology

The original Strong's gloss claims that the second element is 'a presumed derivative of μαραίνω', while the revised gloss clarifies that the term is formed from ἀ- and μαραίνω and notes that μαραίνω itself is of uncertain further derivation, correcting the presumption of etymological certainty in the original.

Original Strong's
from Α (as a negative particle) and a presumed derivative of μαραίνω; unfading, i.e. (by implication) perpetual:--that fadeth not away.
SILEX Revision
Unfading, imperishable; describes something that does not wither, decay, or lose its excellence or quality over time. In extended use, denotes enduring, perpetual, or everlasting, especially in reference to qualities, rewards, or crowns that do not diminish.
Formed from the alpha privative (ἀ-, 'not') and a presumed derivative of μαραίνω ('to wither, to fade'), meaning 'that which does not fade.' The precise derivational path is uncertain but based on standard Greek morphological patterns for adjectives of privation.
Etymology

The SIBI gloss corrects the original Strong's etymological note, stating that the proposed derivation from 'A' (negative particle) and 'meros' (part/share) is now widely considered incorrect, and that the precise etymology is uncertain.

Original Strong's
perhaps from Α (as a negative particle) and the base of μέρος; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin:--for your faults, offend, sin, trespass.
SILEX Revision
To miss, to fall short of an objective, to make a mistake; in extended usage, to fail to adhere to expected norms, to do wrong, or to act contrary to accepted standards, especially in moral or social contexts. In certain contexts, used to refer specifically to moral wrongdoing or sin, but not exclusively so.
The verb ἁμαρτάνω derives from the root ἁμαρτ-; its earliest form conveys the idea of 'missing' or 'failing.' Traditional etymology connects it with a combination of ἀ- (a-, negative prefix) and the base of μερος (part, share), but this is linguistically uncertain. The core notion is 'to miss the mark.'
Etymology

The revised gloss corrects Strong's etymological explanation. Strong's offers a speculative derivation involving an accusative plural and implied 'places,' which the revised gloss notes is interpretive rather than linguistically certain. The revised gloss states the term is simply built from κατα and μόνος and functions adverbially, without necessity of a plural or spatial nuance.

Original Strong's
from κατά and accusative case plural feminine of μόνος (with χώρα implied); according to sole places, i.e. (adverbially) separately:--alone.
SILEX Revision
Adverb expressing the sense of being alone, separately, or in isolation, typically used to describe an action performed apart from others or in a solitary manner. The primary meaning is 'separately' or 'by oneself,' with nuances depending on context such as 'apart,' 'in isolation,' or 'without others present.'
Compounded from the preposition κατά (according to, down, by) and μόνος (alone, only). The form is adverbial, originating as a phrase meaning 'according to solitary places' but used as an adverb meaning 'separately.'
Etymology

The revised gloss points out that the verbal root connection for ναρκάω is debated, indicating that the etymological certainty claimed in the original (that the word comes directly from 'to be numb') is overstated. The revised gloss also clarifies that the sense is likely related to causing numbness or insensitivity, not strictly 'to be numb,' correcting the original's straightforward etymology assertion.

Original Strong's
from κατά and (to be numb); to grow utterly torpid, i.e. (by implication) slothful (figuratively, expensive):--be burdensome (chargeable).
SILEX Revision
To weigh down, to be burdensome (primarily to another person) in the sense of causing difficulty, trouble, or hardship through one's demands or presence; in later and metaphorical usage, can carry a sense of causing 'numbness' or a dulling effect. In the New Testament, used particularly for making oneself a financial or material burden upon someone else, often with the implication of deliberate avoidance of such behavior.
From the preposition κατά (down, according to, thoroughly) and ναρκάω (to be numbed, to become stiff, to be torpid), ultimately from ναρκέω/ναρκάω (to benumb), related to the noun νάρκη (numbness, torpor; also a species of electric ray or torpedo fish). Thus, καταναρκάω carries the nuance of causing a state of numbness or heaviness, transferred metaphorically to causing burdensomeness.
Etymology

The revised gloss corrects the original by noting that the etymology is debated and that the sense of 'opposition' from ἀντί is not inherent in the verb's meaning, while the original gloss implies opposition ('meet against').

Original Strong's
from κατά and a derivative of ἀντί; to meet against, i.e. arrive at (literally or figuratively):--attain, come.
SILEX Revision
to come or arrive at a specific place, state, or goal—often denoting purposeful arrival, whether literal (reaching a physical location) or figurative (reaching a condition, result, or status). The core meaning is active arrival at a definite point, with nuances depending on context: approaching and reaching a destination (geographical or metaphorical), attaining an expected outcome, or coming into contact with someone or something.
From the prepositional prefix κατά ('down[wards], according to') and a verb related to the root ἀντ- (as in ἀντάω, 'to meet, encounter'). It combines the ideas of motion toward and meeting or encountering, emphasizing directed, purposeful approach; related to ἀντάω in meaning.
Etymology

The revised gloss explicitly corrects the original's speculation about derivation from νεύω ('to nod') or νύξ ('night'), stating these are speculative and considered unlikely. It also clarifies the meaning as 'numbness' or 'spiritual insensibility' rather than just 'slumber,' thus correcting both the etymology and partly the definition.

Original Strong's
from κατανύσσω; a prickling (sensation, as of the limbs asleep), i.e. (by implication, (perhaps by some confusion with νεύω or even with νύξ)) stupor (lethargy):--slumber.
SILEX Revision
A state of numbness or deep insensibility; primarily denotes a condition of being stunned, rendered insensitive, or in a spiritual context, a condition of moral or spiritual stupor. Its primary sense is of a literal or figurative numbness—an unresponsive, dazed, or dulled state that may result in missed understanding or lack of perception, particularly concerning divine matters.
Derived from the verb κατανύσσω (katanýssō, 'to prick sharply, to pierce through'), itself from κατά ('down, thoroughly') + νύσσω ('to prick, to pierce'). Some confusion may exist in later Greek with words relating to νέυω ('to nod') or νύξ ('night'), but these are not the primary roots.
Etymology

The revised gloss corrects Strong's gloss by stating that the preposition κατα does not necessarily convey 'intensification' but rather direction ('against' or 'down'), challenging Strong's claim of 'intensive.'

Original Strong's
from κατά (intensive) and ἀρά; imprecation, execration:--curse(-d, ing).
SILEX Revision
An invocation of misfortune, harm, or divine retribution upon someone or something; a pronounced curse. In biblical and broader Koine usage, the term denotes both the act of cursing (calling down harm) and the resulting state or burden of being under a curse. It may refer to explicit maledictions, legal or ritual pronouncements of doom, or the general condition of being accursed.
Compound of κατά (down, against, intensive use) and ἀρά (prayer, imprecation, curse), indicating the intensification of a curse; literally 'down-curse' or 'imprecation against.' The sense is stronger than ἀρά alone.
Etymology

The REVISED gloss corrects the etymology, noting the word is derived from κατά and σκιά ('shadow'), not a derivative of σκιά as the original suggests. The original gloss's etymology is imprecise. The REVISED gloss also offers a broader sense of meaning, but the core correction is etymological.

Original Strong's
from κατά and a derivative of σκιά; to overshade, i.e. cover:--shadow.
SILEX Revision
To cast a shadow upon, to shade, to cover with shade or shadow. In extended contexts, to envelop, obscure, or provide protection by means of shade, whether literal or metaphorical. The primary sense is physical shading or overshadowing; applied metaphorically to denote covering or the presence of an overwhelming influence (often with a nuanced sense of divine or supernatural intervention).
From the preposition κατά ('down, against') and a verbal form derived from σκιά ('shadow, shade'), literally meaning 'to create shadow down upon' or 'to overshadow.'
Etymology

The revised gloss corrects the original Strong's etymology, specifying that the root is κατα- and τέμνω, while the original generically says 'a compound of κατά and (to cut)' without identifying the precise verb root. The revised gloss clarifies the linguistic derivation.

Original Strong's
from a compound of κατά and (to cut); a cutting down (off), i.e. mutilation (ironically):--concision. Compare ἀποκόπτω.
SILEX Revision
A cutting, especially a physical incision or mutilation; in the context of Greco-Roman writing and the New Testament, used to denote a physical cutting or laceration of the body, often with an ironic or disparaging nuance when describing ritual mutilation. In Philippians 3:2, employed polemically with reference to physical circumcision, suggesting a negative or dismissive sense ('mutilation' instead of 'circumcision').
From the preposition κατά ('down, against') and the noun τομή ('a cut, incision'), suggesting the act of cutting down or incising. Related to the verb τέμνω ('to cut').
Etymology

The revised gloss corrects the original's claim that ἀμάω is derived from ἅμα. The updated gloss states that the etymology is unclear and disputes the direct link to ἅμα.

Original Strong's
from ἅμα; properly, to collect, i.e. (by implication) reap:--reap down.
SILEX Revision
To reap, to cut grain in the process of harvesting, to gather in a harvest, especially by scythe or sickle; more generally, to collect plants or crops during harvest. This verb specifically refers to the act of cutting grain or similar crops, rather than picking fruit or gathering by hand. In context, may also carry metaphorical sense of gathering or bringing in (e.g., a harvest of souls), though always with the imagery of reaping as central.
Probably related to the root ἅμα (together), implying the action of gathering together crops at one time. However, the precise etymology is uncertain, as an Indo-European root is not clearly attested. Not derived from a more basic Greek verb.
Etymology

The revised gloss corrects the original Strong's etymological suggestion by noting that the exact derivation is uncertain, whereas Strong's speculates a compound with the base of φαίνω. The revised gloss presents this as more tentative and notes the uncertainty, correcting Strong's potentially misleading etymological claim.

Original Strong's
from a compound of κατά and perhaps a derivative of the base of φαίνω (meaning downcast in look); demureness, i.e. (by implication) sadness:--heaviness.
SILEX Revision
A state or condition of downcast demeanor, dejection, or gloomy appearance; the quality of being visibly pensive, sorrowful, or dispirited. Refers primarily to a physical and emotional bearing characterized by subdued or depressed countenance, often associated with internal sadness or restrained grief. Can also carry the connotation of demureness, as in a subdued, modest attitude, but with the predominant aspect of heaviness or dejection.
From κατά (down, against) and related to a theoretical derivative of the root of φαίνω (to appear, to shine), suggesting the notion of 'down-appearing' or 'having a downcast look.' The word formation emphasizes the direction of affect (downward mood or appearance) as opposed to mere visibility.
Etymology

The revised gloss corrects the original's claim of a specific (albeit 'obsolete') base related to εὔχομαι or a particular verb base, stating that the origin is actually uncertain and not definitively linked to a specific base. The definition is effectively the same, but the etymology in Strong's is overconfident compared to current lexical consensus.

Original Strong's
from some (obsolete) base akin to that of (to boast) and εὔχομαι; to vaunt (in a good or a bad sense):--(make) boast, glory, joy, rejoice.
SILEX Revision
To take pride in, to boast, to express or feel a sense of exultation or confidence based on a person, achievement, relationship, or situation. While the core sense is 'to boast' or 'to glory,' καυχάομαι can be used both positively—expressing legitimate confidence or suitable pride—and negatively—implying empty boasting or self-exaltation. Context determines whether the sense is favorable (legitimate pride, rejoicing, exulting) or unfavorable (empty vaunting, arrogance).
Etymology uncertain. The verb is of obscure origin; it does not have a clear parent word in classical Greek but is possibly related by sound or meaning to the verb κεὐχάομαι or εὔχομαι ('to pray, vow'), with a sense-shift to boasting or exulting, but direct derivation is unattested. The pre-Koine Greek root is not clearly established.
Etymology

The revised gloss corrects the original's assertion that the name Cenchreae derives from 'millet' (kegchros), noting that this connection is speculative and not definitive according to modern scholarship.

Original Strong's
probably from kegchros (millet); Cenchreæ, a port of Corinth:--Cencrea.
SILEX Revision
Kenchreaí refers specifically to the port town of Kenchreai, one of the two harbors of ancient Corinth, located on the Saronic Gulf (eastern side of Corinth). The word functions as a geographic proper noun, denoting this particular location. In context, it may refer to the community associated with the port or the area adjacent to it.
The etymology is likely from the Greek κέγχρος (kénchros, 'millet'), though the connection is not certain. The form Kenchreaí is a plural proper noun and reflects the standard Greek practice of naming towns in a plural form. The exact historical reason for this choice of name is not fully attested.
Etymology

The original gloss incorrectly identifies the verb as 'middle voice of a primary verb,' whereas the revised gloss clarifies it is a primary verb of uncertain origin, not the middle of another verb. This corrects the etymology presented in the original.

Original Strong's
middle voice of a primary verb; to lie outstretched (literally or figuratively):--be (appointed, laid up, made, set), lay, lie. Compare τίθημι.
SILEX Revision
To be positioned in a resting or prostrate state, either literally (as of physical objects or persons lying down) or figuratively (to be set, assigned, established, destined, or laid up for a purpose). Core meaning involves being in a fixed place, whether as a result of natural placement or intentional designation. Contexts may include lying down, being placed or kept in storage, being appointed to a role or fate, or being reserved for a future outcome.
From the Greek root κεῖ-, an old perfect form related to the verb κίω, meaning 'to lie' (as in a prostrate position), with -μαι marking the middle/passive form. Cognate with the verb τίθημι (to set, to place), but differs in emphasizing the resultative or static state rather than the active placing.
Etymology

The revised gloss corrects the original by stating the etymology of κείρω is uncertain, whereas the original simply labels it as a 'primary verb' without acknowledgment of etymological uncertainty, which more recent scholarship highlights.

Original Strong's
a primary verb; to shear:--shear(-er).
SILEX Revision
To cut or remove hair, wool, or fleece by clipping or shearing; most frequently refers to the action of shearing sheep, but can also apply to cutting human hair or cutting short vegetation in specific contexts. The primary sense is the act of cutting off with a sharp instrument in a deliberate and thorough way.
Root is κείρ-; an ancient Greek verb, attested in both Homeric and classical sources. No clear derivation from another term—considered a primary Greek verb. Etymology linked to similar Indo-European roots involving cutting, though the precise origin is debated.
Etymology

The original gloss asserts a specific primary root "to urge on" and connects κελεύω to the meaning 'hail', and defines it partly as 'to incite by word.' The revised gloss corrects this by stating that the derivation is uncertain and notes that the word does not inherently carry the sense of incitement or urging, but rather authoritative command. Therefore, the disagreement is both about the asserted etymology and the nuance of 'incitement' versus authoritative command.

Original Strong's
from a primary (to urge on); "hail"; to incite by word, i.e. order:--bid, (at, give) command(-ment).
SILEX Revision
To command or order authoritatively, typically issuing an instruction to be carried out by another. The primary sense is to require action through verbal command. Contextually, the verb can denote issuing military orders, governmental instructions, or general directions in interpersonal or judicial situations. It emphasizes the exercise of authority by the speaker over the recipient, distinct from mere advice or suggestion. In the New Testament and related sources, it often denotes giving a directive that is expected to be obeyed.
Probably from the Greek root κελευ-; exact primitive origin is uncertain. The term is longstanding in Greek, found already in Homeric and classical texts, but its etymology is debated by scholars and not securely connected to other Greek roots.
Etymology

The revised gloss clarifies that the precise etymology is uncertain beyond the connection to 'horn,' whereas the original assumes a derivation from the base of κέρας. The revised gloss also avoids an overconfident etymological assertion.

Original Strong's
feminine of a presumed derivative of the base of κέρας; something horn-like, i.e. (specially) the apex of a Hebrew letter (figuratively, the least particle):--tittle.
SILEX Revision
A small projection or stroke; specifically, a minor stroke or mark in written script, often referring to tiny distinguishing elements in letters. In the context of Greek or Semitic (Hebrew) scripts, denotes the smallest stroke or appendage of a letter, which may alter meaning. Used figuratively for an extremely minor or least significant detail, especially in legal or scriptural contexts.
From the base of κέρας ("horn"), with κεραία signifying something resembling a tiny horn or projection. The term evolved to refer to the smallest distinguishing strokes in written letters. The formation as a feminine noun is standard for instrument or object-like nouns in Greek.
Etymology

The original Strong's gloss claims 'neuter of a presumed derivative of κέραμος,' implying some uncertainty or indirect derivation, while the revised gloss clarifies that the term derives directly from 'κέραμος' with a transparent morphological formation in Greek. This corrects the original's implication of uncertainty.

Original Strong's
neuter of a presumed derivative of κέραμος; an earthenware vessel, i.e. jar:--pitcher.
SILEX Revision
An earthenware vessel, typically a jar or pitcher made of baked clay. Carries the primary sense of a portable ceramic container used to hold or carry liquids such as water or wine, as well as other substances. In ancient Greek and Koine usage, it nearly always refers to a specific kind of practical storage or transport vessel made from pottery.
From κέραμος (kéramos, 'potter's clay, earthenware pottery'), with the diminutive or instrumental suffix -ιον, indicating a vessel made of or associated with clay.
Etymology

The revised gloss corrects the original's confident etymological link to κεράννυμι, indicating instead that the origin is uncertain and that the connection cannot be confirmed in modern scholarship.

Original Strong's
probably from the base of κεράννυμι (through the idea of mixing clay and water); earthenware, i.e. a tile (by analogy, a thin roof or awning):--tiling.
SILEX Revision
Baked clay, terracotta, or earthenware – usually in the form of a vessel made from fired clay, such as a pot, jar, or tile. In some contexts, specifically refers to a roofing tile or fragment of such; can broadly denote objects made of terracotta, including pottery and architectural elements. In the New Testament, κέραμος notably appears in the sense of roof tiles or the tiled surface of a roof.
From the root κερ- (uncertain etymology), possibly related to κεράννυμι ('to mix'), referring to the mixing of clay and water in pottery making. Classical sources also connect it to cognate forms denoting clay or pottery.
Etymology

The revised gloss corrects Strong's etymology; Strong's incorrectly derives κερας from a word meaning 'hair of the head', but modern scholarship finds no such derivation and notes that the origin is uncertain.

Original Strong's
from a primary (the hair of the head); a horn (literally or figuratively):--horn.
SILEX Revision
A horn, specifically the hard, pointed projection found on the head of certain animals such as cattle, goats, or rams (literal sense); by extension, a projection or horn-like shape, a container made from horn (such as a drinking vessel or a container for oil or perfume); figuratively, a symbol of strength, power, dignity, or authority, especially in prophetic, apocalyptic, or poetic contexts. In architecture, refers to the projecting corners of altars, which were called 'horns.'
From the root κερ- which denotes horn or horn-like shape. The exact Indo-European origin is debated, though likely cognate with Latin 'cornu' and Sanskrit 'śṛṅga.' Not related to hair, despite early speculation; the etymology is based on the physical object rather than growth similar to hair.
Etymology

The original gloss claims a primary root meaning ("from the primary in the sense of seizing") and links the meaning to 'seizing,' while the revised gloss states the etymology is uncertain. This corrects speculative and now outdated etymological information in the original.

Original Strong's
from the primary (in the sense of seizing); the head (as the part most readily taken hold of), literally or figuratively:--head.
SILEX Revision
The uppermost or foremost part of the body in an animal or person, containing the brain, sensory organs, and mouth ("head"). By extension, used of the top, summit, or principal part of something. Figuratively, denotes one who holds a principal or leading position (e.g., leader, chief, source, or prominent member). In idiomatic and metaphorical expressions, can denote authority, pre-eminence, or source, but specific meaning is context-dependent.
From root κεφαλ-; possibly related to the older Indo-European *ghebhal- ('head, skull'), but exact Greek development is uncertain.
Etymology

The revised gloss corrects the original's implication that the second element of the word means 'warden'—the modern analysis clarifies that the suffix simply indicates a person associated with or responsible for something, not an official 'warden.'

Original Strong's
from κῆπος and (a warden); a garden-keeper, i.e. gardener:--gardener.
SILEX Revision
A person responsible for tending, maintaining, and cultivating a garden. The term designates someone who manages the planting, care, and upkeep of cultivated grounds, whether decorative or food-producing. By extension, the word can refer to any caretaker of horticultural spaces, though primarily used for those directly working with plants in a domestic or estate setting.
From κῆπος (garden) + -ουρός (keeper, guardian), with -ουρός being a common agentive suffix in Hellenistic Greek formed from οὐρός (watcher, guardian). Parallels are seen in terms like πυλωρός (gatekeeper).
Etymology

The original gloss incorrectly states 'of Chaldee origin,' implying Chaldean (Babylonian) roots, and uses 'Chaldee' to refer to Aramaic, which is outdated and potentially misleading. The revised gloss corrects this, specifying the origin as the Aramaic word כֵּיפָא (kepha), not Chaldean, and clarifies its linguistic history.

Original Strong's
of Chaldee origin (compare כֵּף); the Rock; Cephas (i.e. Kepha), a surname of Peter:--Cephas.
SILEX Revision
Transliteration of an Aramaic nickname meaning 'rock' or 'stone,' applied to Simon, one of Jesus' disciples. In the New Testament, Κηφᾶς serves as an alternative name to Σίμων Πέτρος (Simon Peter), emphasizing the metaphorical attribute of stability or foundational character associated with Simon. The term reflects a personal designation rather than a general noun, and is used as a proper name or surname for the individual.
Greek borrowing and transliteration of the Aramaic כֵּיפָא (Kēfā’), 'rock, stone.' Related to the Hebrew noun כֵּף (kēf), 'rock' or 'cliff.' The Greek Πέτρος is a translation of the same concept. The usage in Greek preserves the sounds of the original Aramaic, indicating a nickname or surname.
Etymology

The original claims the second element comes from a 'presumed derivative' of μετανοέω, while the revised properly recognizes μετανοέω as the direct root. The revised corrects the hesitation in the etymology.

Original Strong's
from Α (as a negative particle) and a presumed derivative of μετανοέω; unrepentant:--impenitent.
SILEX Revision
Not capable of or characterized by a change of mind or purpose; not given to repentance or regret; describes a state in which one does not turn away from a course of action or change one's mind. In moral or ethical contexts, denotes a lack of remorse or unwillingness to alter one's conduct or attitude.
From the privative ἀ- (not) and μετανοέω ('to change one’s mind,' 'to repent'), thus 'not changing one’s mind/repentant.' The formation indicates a state of being in which the process denoted by μετανοέω does not occur.
Etymology

The revised gloss corrects the original's implication that the foreign origin of the name is probable but unspecified, by noting more specifically that the name is non-Greek (likely Anatolian) and that its precise linguistic derivation is uncertain. This expresses greater scholarly caution regarding the etymology than the original.

Original Strong's
probably of foreign origin; Cilicia, a region of Asia Minor:--Cilicia.
SILEX Revision
A region in southeastern Asia Minor (modern-day southern Turkey), situated along the Mediterranean coast east of Pamphylia and west of Syria. The term refers specifically to the geographic territory known as Cilicia, which was recognized in classical, Hellenistic, and Roman periods as both a geographic and administrative entity. Contextually, it may indicate the place of origin, residence, or administrative jurisdiction tied to this region.
Probably of Anatolian or Semitic origin, adopted into Greek as Κιλικία. The precise etymology is uncertain, as the name predates Greek occupation and appears in Old Persian and cuneiform records. Greek forms show adaptation to Greek phonology.
Etymology

The original gloss asserts a direct connection to the Hebrew קִנָּמוֹן, whereas the revised gloss clarifies the borrowing is from a Semitic source and that its ultimate origin is likely South or Southeast Asian, correcting an overly simplistic etymological claim in the original.

Original Strong's
of foreign origin (compare קִנָּמוֹן); cinnamon:--cinnamon.
SILEX Revision
Cinnamon; an aromatic spice obtained from the inner bark of certain trees of the genus Cinnamomum, used for fragrance, spice, incense, or medicinal purposes. In Hellenistic and Roman contexts, refers specifically to imported cinnamon, renowned for its value and rarity; also used metaphorically to denote something fragrant or luxurious.
Borrowed from Semitic languages (compare Hebrew קִנָּמוֹן [qinnāmōn], possibly via Phoenician or Aramaic into Greek).
Etymology

The revised gloss corrects the Strong's etymology, stating the root is uncertain and supplying updated linguistic evidence, rather than Strong's specific derivation as a poetic form of βαίνω (to go).

Original Strong's
from (poetic for , to go); to stir (transitively), literally or figuratively:--(re-)move(-r), way.
SILEX Revision
To cause movement from one position to another, to set in motion. Also includes to shake, disturb, arouse, or excite, both in a literal (physical movement) and figurative (emotional, social alteration, or agitation) sense. Semantic range includes both the direct action of moving an object or person, and the indirect sense of influencing or affecting change.
Derived from the root κιν-, which carries the idea of movement. Related to the verb κίω (kíō, poetic for 'to go'), though κινέω becomes the standard verb for 'to move' or 'to set in motion' in later Greek.
Etymology

The revised gloss corrects the origin, stating that 'Claudia' is from Latin, not simply a Greek feminine form, and supplies the possible root meaning 'lame' or 'limping.' This addresses oversimplification in Strong's about the name's source and meaning.

Original Strong's
feminine of Κλαύδιος; Claudia, a Christian woman:--Claudia.
SILEX Revision
A personal name, feminine in form, referring to a woman named Claudia. Used as a proper noun, the primary lexical meaning is the name itself, designating an individual. No other senses or derivative meanings are attested in Greek literature for this form.
From the masculine Κλαύδιος (Klaúdios), which is the Greek rendering of the Latin Claudius, a prominent Roman family name. Κλαυδία is the regular Greek feminine formation using the -ια suffix.
Etymology

The Strong's gloss asserts a probable contraction from 'κλέος' and 'πατήρ,' presenting the etymology as likely. The revised gloss corrects this by stating the etymology is uncertain and only possibly related, indicating the original's etymological claim is not secure.

Original Strong's
probably contracted from (compound of κλέος and πατήρ); Cleopas, a Christian:--Cleopas.
SILEX Revision
A personal name, Cleopas; refers to an individual mentioned as a follower of Jesus. The name is a contracted form likely meaning 'renowned father' or 'glory of the father,' depending on derivation. In New Testament usage, functions solely as a proper noun designating a specific person.
Κλεόπας is commonly understood as a contracted form of Κλεόπατρος (Kleopatros), from κλέος ('glory, fame') + πατήρ ('father'). Direct derivation from these roots is probable, though the precise linguistic pathway is subject to some scholarly debate.
Etymology

The SIBI gloss corrects the original Strong's etymology. Strong's claims κληρονόμος comes from κλῆρος and the base of νόμος, while SIBI clarifies it derives from κλῆρος and νέμω, noting the connection to νόμος is not direct and is etymologically mistaken in the original gloss.

Original Strong's
from κλῆρος and the base of νόμος (in its original sense of partitioning, i.e. (reflexively) getting by apportionment); a sharer by lot, i.e. inheritor (literally or figuratively); by implication, a possessor:--heir.
SILEX Revision
One who inherits or is designated to receive an assigned share, especially property or rights, by legal, familial, or other formal means; an heir or inheritor. In broader or metaphorical contexts, someone who receives, is entitled to, or takes possession of something passed on from another, whether tangible or intangible (such as an estate, rank, privilege, spiritual promise, or tradition). The word encompasses both literal and figurative inheritances.
From κλῆρος ('lot, share, inheritance') and νέμω ('to distribute, allot, assign'). κληρονόμος compounds the ideas of assigning/sharing by lot and legal inheritance. The second element derives from the root of νόμος in the sense of 'portion' or 'that which is allotted/distributed.'
Etymology

The REVISED gloss expresses scholarly caution about the direct connection to the verb κλάω ('to break'), noting that some debate exists, whereas the ORIGINAL presents this etymology as probable. This corrects the impression of certainty in the ORIGINAL's etymological claim.

Original Strong's
probably from κλάω (through the idea of using bits of wood, etc., for the purpose; a die (for drawing chances); by implication, a portion (as if so secured); by extension, an acquisition (especially a patrimony, figuratively):--heritage, inheritance, lot, part.
SILEX Revision
An object used to cast or draw lots; by extension, the lot itself as an assigned share, portion, inheritance, or privilege received, often by drawing lots but also by assignment, including metaphorical senses of destiny or status. In estate and legal contexts, denotes an assigned inheritance or property apportioned by lot. In religious and communal contexts, may refer to an allotted role, privilege, or membership in a group, particularly in relation to divine selection or portion.
Derived from the root κλα- (cf. κλάω, 'to break'), likely referencing fragments or pieces used as lots, such as shards of pottery or sticks. The connection is to the act of breaking objects into pieces for use in casting lots. Earliest uses in Homeric Greek point to 'lot' as an object drawn for decision-making or share division. The transition to mean 'portion' or 'inheritance' is metaphorical, deriving from the practice of distributing land or privilege by lottery.