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)
Multiple

The revised gloss corrects the original on two points: (1) It states that the root is uncertain, correcting the claim that it is a 'primitive root' with clear cognates; (2) it removes the inherent notion of 'excitement or enjoyment,' limiting the meaning to urgency or quick movement. Thus, both the etymology and definition are materially corrected.

Original Strong's
a primitive root; to hurry; figuratively, to be eager with excitement or enjoyment; (make) haste(-n), ready.
SILEX Revision
To hurry, hasten, or move swiftly, with emphasis on speed of action or response; can refer to physical movement, making something happen quickly, or displaying eagerness or promptness. The verb can also describe urgency, whether positive (eager readiness) or negative (fearful haste), depending on the context.
From the root חוש, which indicates rapid physical or metaphorical movement. The verb form חוּשׁ (chûsh) reflects the core action of moving quickly or acting promptly. No widely-attested etymological connections outside Hebrew; related Semitic forms may similarly express swiftness.
Multiple

The revised gloss corrects two issues in the original. First, it disputes the etymology by stating that the association with אָזַל is speculative and not linguistically confirmed. Second, it corrects the definition by clarifying that 'memorial stone' and the implied meaning of 'departure' are not supported by the text, and that אֶזֶל is simply a proper noun for a location with no further lexical meaning. Thus, there is disagreement in both etymology and definition.

Original Strong's
from אָזַל; departure; Ezel, a memorial stone in Palestine; Ezel.
SILEX Revision
A proper noun designating a specific landmark or location known as 'Ezel,' mentioned as the site of a stone marking a place of departure or movement; the name itself is associated with the concept of going away or departing.
From the root אזל (ʼ-z-l), meaning 'to go, go away, depart.' 'Ezel' is a place name or possibly a descriptive location (i.e., 'departure,' 'going away,' or 'outgoing').
Multiple

The revised gloss corrects the original's etymology, noting the connection with חוּל is questionable and the root is uncertain, whereas the original asserts this derivation. It also corrects the definition: the original includes 'virtue' and 'virtuous' as glosses, which the revised notes are not inherent to the term, removing a moral or spiritual connotation. Thus, there are disagreements in both etymology and definition.

Original Strong's
from חוּל; probably a force, whether of men, means or other resources; an army, wealth, virtue, valor, strength; able, activity, ([phrase]) army, band of men (soldiers), company, (great) forces, goods, host, might, power, riches, strength, strong, substance, train, ([phrase]) valiant(-ly), valour, virtuous(-ly), war, worthy(-ily).
SILEX Revision
The primary lexical meaning of חַיִל (chayil) is 'strength' or 'capacity,' often manifested in contexts of military power, competence, or material resources. It denotes the quality or state of being strong, effective, or capable, whether in physical, social, or economic domains. In specific contexts, it can refer to military forces (army, host), personal valor or heroism, moral worthiness, or material wealth and substance.
From the Hebrew root חָיַל (ח-י-ל), which carries the core idea of strength, capability, or power. The noun חַיִל develops from the verbal root meaning 'to be strong' or 'to have power,' but in its nominal form it can denote both the abstract quality of strength and its concrete manifestations such as force (military), means (wealth), and personal valor. Some etymological connections have been suggested to other Semitic roots with the sense of 'writhing' or 'dancing in strength,' but in Biblical Hebrew the association is primarily with strength and capability.
Multiple

The SIBI gloss corrects the etymology—questioning the connection to 'incline' and 'decline' and stating the root is uncertain. It also narrows the definition, rejecting connotations like 'coming to an end' or 'resting,' which the original gloss includes. It corrects the emphasis to refer specifically to temporary encampment rather than a broader sense of dwelling or resting.

Original Strong's
a primitive root (compare חָנַן); properly, to incline; by implication, to decline (of the slanting rays of evening); specifically, to pitch atent; gen. to encamp (for abode or siege); abide (in tents), camp, dwell, encamp, grow to an end, lie, pitch (tent), rest in tent.
SILEX Revision
To set up camp or establish a temporary encampment, typically by pitching tents; more broadly, to dwell or reside in a temporary or mobile fashion. In military, pastoral, and migratory contexts, to encamp or to station oneself or one's group, often with an implication of impermanence or readiness to move. Occasionally, to lay siege or station troops in a location. The verb reflects an act rather than a state, focusing on the process and intentionality of settling somewhere temporarily.
Root חנה, likely relating to the core action of 'bending down,' 'settling,' or 'inclining' in the sense of drawing toward a location to rest. Distinct from חנן (to be gracious), though sometimes compared morphologically; actual lexical development is independent. Derived forms often denote camps, encampments, or places prepared for sojourning.

חָנַט H2590 (chânaṭ)

Multiple

The revised gloss corrects the original in two ways: (1) It rejects the claimed primitive root etymology as uncertain, and (2) it removes the meaning 'to ripen,' clarifying that the word specifically means 'to embalm' or 'to treat with aromatic substances for preservation,' not for ripening or general spicing. It further clarifies that the term refers to funerary practices, not food preparation.

Original Strong's
a primitive root; to spice; by implication, to embalm; also to ripen; embalm, put forth.
SILEX Revision
To treat with aromatic substances, primarily referring to the process of embalming a body with spices and preservatives; by extension, to anoint or preserve with spices. In some contexts, to prepare (produce) for ripening or maturation with aromatic application, though this sense is rare and contextually debated.
Root: חנט. The root appears to denote the handling or treatment of substances, especially in connection with aromatic agents. From this root, חָנַט developed the specific meaning of 'to embalm' using spices, aligning with preservation practices using fragrant or preservative substances. The verb is denominative in its association with aromatic or preserving material, and it is distinct from roots meaning simply 'to spice' or 'to scent.'
Multiple

The revised gloss disputes the original's etymology, noting the connection to חָנַק is unfounded and that the root meaning is uncertain. The definition is also corrected: 'train up' is not a primary biblical meaning but rather a later or traditional interpretation, and the term's usage is restricted to dedicating or inaugurating, not general discipline or training.

Original Strong's
a primitive root; (compare חָנַק); properly, to narrow; figuratively, to initiate or discipline; dedicate, train up.
SILEX Revision
To dedicate formally (an object, building, altar) to a particular ritual or cultic use; in extended usage, to initiate, inaugurate, or set apart for a special function. Occasionally, in metaphorical contexts, to train or initiate a person, particularly a youth, in a prescribed course or practice. The semantic range includes the act of dedicating physical spaces, the ceremonial initiation of use, and, less commonly, the notion of beginning or starting a process in a formative sense.
Root חנך. The root meaning is "to dedicate, inaugurate, initiate." Some scholars have suggested a connection to narrowing or pressing, but the primary lexical usage in Biblical Hebrew centers on acts of dedication or initiation, particularly in ritual or communal contexts. The verb חָנַךְ is the verbal base from which the noun חֲנֻכָּה (dedication, inauguration) derives.

חֲסִידָה H2624 (chăçîydâh)

Multiple

The revised gloss corrects the original's claim of a certain etymological link to 'kindness' (etymology) and clarifies that the term does not mean 'feather' and specifically refers only to the stork (definition).

Original Strong's
feminine of חָסִיד; the kind (maternal) bird, i.e. a stork; [idiom] feather, stork.
SILEX Revision
A long-legged wading bird, specifically the stork, noted in ancient Israelite fauna. The term refers to the stork as a species and does not denote a symbolic quality, although the association with the root conveys possible connotations of 'kindness' or 'loyalty' due to observed bird behavior. The word is concrete, referring to the bird itself, rather than to a feather or other part, though later interpretive glosses (e.g., 'feather') arise from translation traditions.
Root: חָסַד (ḥsd), meaning 'to be kind, to show loyal love.' חֲסִידָה is a feminine noun form derived from this root but has become a zoological term without retaining the abstract meaning of the root. The connection may reflect perceived characteristics of the bird, such as devotion to its young.
Multiple

The revised gloss corrects Strong's etymological speculation, noting the root derivation is uncertain and the link to יָחֵף is outdated. It also narrows the definition by removing 'protection' as an inherent nuance, clarifying it is only specified by context.

Original Strong's
a primitive root (compare חָפָה, יָחֵף); to cover (in protection); cover.
SILEX Revision
To cover, to provide a protective or sheltering covering, often with the nuance of encircling or overshadowing. The primary sense is that of providing physical or figurative shelter over something or someone.
Root: חפף. The core meaning is 'to cover' or 'to shelter.' The verb חָפַף (chophaph) is related by form and meaning to the root חפף, which broadly signifies 'to cover, protect, overshadow.' It is tentatively linked to similar Hebrew roots such as חפה ('to cover, overlay'), but the precise relationship is uncertain. Shared Semitic cognates suggest the idea of a covering surface or layer.
Multiple

The revised gloss corrects both the definition (from 'court' to 'grass' or 'herbage') and the etymology (notes the connection to 'court' is incorrect). The original gloss confused the word for grass with a different word for enclosure or court.

Original Strong's
a collateral form of חָצֵר; a court or abode; court.
SILEX Revision
A courtyard, enclosed space, or open area associated with a dwelling, palace, sanctuary, or other structure. In some contexts, refers to the enclosed area in front of or surrounding a building, including those attached to residences, royal palaces, or temples—especially the outer court of the tabernacle or temple. May sometimes extend to communal or village enclosures.
From the root חצר (ḥ-ṣ-r), which carries the sense of 'to surround, enclose, or settle.' חָצִיר (ḥāṣîr) is a noun form denoting the product or result of enclosing—a defined open space or yard, often surrounded by a wall or fence. Distinguished from the root sense meaning 'to settle' or 'to encircle,' the word here designates the specific architectural or spatial entity.
Multiple

The revised gloss corrects both the definition and the etymology from Strong's. Strong's includes meanings like 'to braid,' 'to entangle,' and 'to catch in a net,' but the updated gloss restricts the sense to 'roast' or 'sear,' specifically in the context of cooking. The revised gloss also explicitly states that the connection to 'braiding' or 'entangling' is unsupported, and the etymology is uncertain, rejecting Strong's proposed root links.

Original Strong's
a primitive root; to braid (i.e. to entangle or snare) or catch (game) in anet; roast.
SILEX Revision
To roast or parch (typically grain or other food by direct heat), with extended senses of burning or shriveling due to exposure to fire or intense heat. May also, in rare or non-standard contexts, refer to the act of ensnaring or catching (as by entangling or braiding), but its primary attested biblical usage concerns roasting or parching food.
Root: חרך. The core root meaning involves burning, parching, or shriveling under heat. The derived form חָרַךְ refers specifically to the process of roasting or parching food, particularly grain, often by direct exposure to fire or intense heat.
Multiple

The revised gloss corrects the original's etymology, clarifying that חָשַׁק is not interchangeable with חָשַׂךְ and is of uncertain derivation. It also addresses definition errors, noting that 'deliver' is not lexically supported and 'fillet' refers only to a derived noun, not the root. Thus, both etymology and definition disagreements exist.

Original Strong's
a primitive root; also interchangeable for חָשַׂךְ; to cling, i.e. join, (figuratively) to love, delight in; elliptically; to deliver; have a delight, (have a) desire, fillet, long, set (in) love.
SILEX Revision
To attach oneself to, to be bound to someone or something, to have a strong affection or desire for; connotes deep emotional attachment, commitment, or inclination toward a person, object, or idea. Used both literally (to bind or fasten physically) and figuratively (to deeply desire, be devoted, or cherish). The verb often expresses a love or attachment resulting in choosing or delighting in its object.
Root: ח־ש־ק (חָשַׁק). The root meaning is to bind, fasten, or attach. The derived verb extends from the idea of physical binding to emotional or volitional attachment, encompassing affection, devotion, or longing. Though occasionally interchanged with חָשַׂךְ ('to withhold, restrain'), these have distinct etymologies.

טוֹפָפָה H2903 (ṭôwphâphâh)

Multiple

The revised gloss corrects the etymology by stating the root is uncertain and only traditionally linked to 'go around,' whereas the original asserts this derivation. The definition is also updated: the original's 'frontlet' can be misleading since the revised gloss clarifies the item is not a religious frontlet/phylactery but a decorative headband. Thus, there are both etymology and definition disagreements.

Original Strong's
from an unused root meaning to go around or bind; a fillet for the forehead; frontlet.
SILEX Revision
Ornamental band worn on the forehead, typically as part of women's attire; in biblical context, a decorative headband or diadem, associated with elements of personal adornment.
From the root טוף (uncertain/unused in the Hebrew Bible), possibly meaning 'to go around' or 'to encircle.' The noun טוֹפָפָה is a feminine form derived from this root, referring to an item that encircles or binds the forehead. The precise verbal form of the root does not occur in biblical Hebrew, and the connection to the sense of 'encircling' is based on comparative philology and context.

טִיט H2916 (ṭîyṭ)

Multiple

The revised gloss corrects the original's etymological assertion (root is uncertain, not clearly derived from a verb meaning 'to be sticky') and refutes the figurative sense 'calamity' as unfounded in biblical usage, narrowing the definition to physical mud or mire.

Original Strong's
from an unused root meaning apparently to be sticky (rather perb. a demonstrative); from טוּא, through the idea of dirt to be swept away); mud or clay; figuratively, calamity; clay, dirt, mire.
SILEX Revision
A soft, sticky substance formed from earth mixed with water; clay or mud. In biblical usage, טִיט refers primarily to wet, pliable mud or clay, often as found on the ground or in pits, and occasionally used metaphorically for dire circumstances or overwhelming trouble.
Root: טו"ט or possibly טוי (to be sticky, muddy). The direct Hebrew root is uncertain; the word is possibly related to an unused root טוּא, with the idea of being sticky or muddy. The formation of טִיט is likely nominal, indicating the product of earth and water: mud or clay. Etymology uncertain.

טָפַח H2946 (ṭâphach)

Multiple

The revised gloss corrects Strong's by removing the figurative definitions ('to nurse a child,' 'swaddle') as interpretive and not lexically attested, narrowing the definition to 'to spread, extend, or stretch out.' The revised gloss also disputes the claimed etymology connecting the verb to 'dandling on the palms,' stating this is speculative. This reflects both a correction in definition and etymological caution.

Original Strong's
a primitive root; or perhaps a denominative from טֵפַח, from dandling on the palms; to flatten out or extend (as a tent); figuratively, to nurse achild (as promotive of growth); span, swaddle.
SILEX Revision
To spread out or extend, particularly with the palms, commonly used of spreading or flattening objects such as a tent or garment. In specific contexts, it can denote measuring with the hand (as in a span, or טֵפַח), as well as gesturing broadly, or swaddling an infant. The core idea involves the extension or displacement of the hand or object, whether literal (spreading/stretching) or figurative (handling/caring for).
Derived from the root טָפַח (ṭ-p-ḥ), with the verb form meaning 'to spread out, extend.' It may be denominative from the noun טֵפַח (ṭēfaḥ), meaning 'span' (a unit of measure equal to the width of the outstretched hand). The core root sense is 'to spread, open the hand' and, by extension, 'to extend.'
Multiple

The SIBI gloss corrects the outdated and inaccurate transliteration 'Jehovah' in favor of 'YHWH' (translation tradition, cultural anachronism). It also corrects the definition by clarifying that this is a descriptive designation for an altar, not a personal name. Additionally, the SIBI gloss more accurately describes 'nissî' as 'banner/standard' and clarifies the metaphorical meaning. Multiple corrections are present.

Original Strong's
from יְהֹוָה and נֵס with the prononimal suffix; Jehovah (is) my banner; Jehovah-Nissi, a symbolical name of an altar in the Desert; Jehovah-nissi.
SILEX Revision
A theophoric phrase meaning 'YHWH is my banner' or 'YHWH is my standard.' Used in Exodus 17:15 as the name Moses gives to an altar, expressing the idea that YHWH is the rallying point, sign, or flag of deliverance for the Israelites. The phrase draws on the imagery of a military or communal standard around which a group gathers, signifying YHWH as the source and symbol of Israelite unity and victory.
Formed from יְהֹוָה (YHWH), the personal name of Israel’s God, and נֵס (nes), 'banner, standard, signal,' with first-person singular possessive suffix -י ('my'). The phrase יְהֹוָה נִסִּי means literally 'YHWH my banner.' Root of נֵס is נסס, with core meaning 'to lift up, display as a signal.'
Multiple

The REVISED gloss corrects the ORIGINAL by (1) rejecting the association with 'silver trumpets' as anachronistic and textually unsupported (cultural anachronism), and (2) noting the etymological connection to the root יָבַל is uncertain rather than apparent (etymology). The REVISED gloss also clarifies the instrument is primarily a ram's horn, not a silver trumpet as suggested by the ORIGINAL gloss.

Original Strong's
or יֹבֵל; apparently from יָבַל; the blast of a horn (from its continuous sound); specifically, the signal of the silver trumpets; hence, the instrument itself and the festival thus introduced; jubile, ram's horn, trumpet.
SILEX Revision
The primary meaning of יוֹבֵל (yôwbêl) is 'ram’s horn,' specifically in the context of a ceremonial trumpet used for signaling, particularly during significant Israelite religious and social rituals. The term extends to denote both the instrument (ram's horn, trumpet) and the event marked by its sounding, most notably the Jubilee year—a major social reset occurring every fiftieth year marked by emancipation and land restoration.
The word יוֹבֵל is generally connected to the Hebrew root יבל (y-b-l), which conveys the sense 'to bring, lead, carry, or conduct.' The noun יובל may have originally denoted 'something that is led,' i.e., a ram (from which the horn was taken) or, by metonymy, the horn itself. From this, it developed the meaning of the horn used in ritual signaling, and then further the time or event denoted by its blowing (the Jubilee).
Multiple

The revised gloss corrects the original by noting that the etymology is uncertain and not simply corresponding to יוֹם, and clarifies that its meaning may be broader (not always a literal solar day), with caution against imposing a strict 24-hour interpretation in all contexts (addressing translation tradition and theological bias).

Original Strong's
(Aramaic) corresponding to יוֹם; a day; day (by day), time.
SILEX Revision
A unit of time defined by the period of daylight or a full 24-hour cycle from one evening or morning to the next. The term can denote a literal day, an indefinite period (such as 'in the days of...'), or a more abstract segment of time (e.g., 'day of wrath'). Its usage extends to denote both a specific, concrete day and a symbolic or figurative era.
Derived from the Hebrew root יום (y-w-m), which fundamentally carries the sense of 'to be hot' or 'heat of the day,' relating to the daylight period, with the noun then extended to denote a full cycle of day and night. The Aramaic equivalent is also יום.
Multiple

The revised gloss corrects the original's etymology by stating that the connection to יַיִן ('wine') is incorrect and that the etymology is uncertain. It also corrects the inclusion of 'a place in Arabia' as lacking evidence, and narrows the definition to exclude Joktan as Javan's father, identifying Japheth instead. The revised gloss clarifies the association with the Ionians and the Greek world, refining both definition and etymology.

Original Strong's
probably from the same as יַיִן; effervescing (i.e. hot and active); Javan, the name of a son of Joktan, and of the race (Ionians, i.e. Greeks) descended from him, with their territory; also of a place in Arabia; Javan.
SILEX Revision
Yâvân designates a people and region associated with the western seafaring Greeks, particularly the Ionians, and by extension, regions or populations considered Greek in the Hebrew Bible. It refers both to a descendant of Japheth and, more commonly, to the populations and lands corresponding to the Aegean or Greek world, especially the Ionians.
From the root יון (y-w-n), likely a borrowing or adaptation of the ethnonym for the Ionians (Greek: Ἰάονες, Iáones) rather than a native Hebrew root. Association with יַיִן (wine) is due to similarity in form, not etymology.
Multiple

The revised gloss corrects the original in two main ways: (1) It removes the claim of certain etymological origin, noting uncertainty instead; (2) It narrows the definition, rejecting broader or less-supported translations such as 'appoint' and 'daysman,' and focuses on the sense of adjudicating or reproving. Thus, both etymology and definition are materially corrected.

Original Strong's
a primitive root; to be right (i.e. correct); reciprocal, to argue; causatively, to decide, justify or convict; appoint, argue, chasten, convince, correct(-ion), daysman, dispute, judge, maintain, plead, reason (together), rebuke, reprove(-r), surely, in any wise.
SILEX Revision
To decide or judge (typically in a context of arbitration or dispute), to correct or reprove (provide moral guidance or censure), to reason or argue a case (engage in verbal contention with the aim of reaching resolution), or to demonstrate what is right. In causative forms, primarily used of making a determination in legal or interpersonal disputes, admonishing someone for misbehavior, or providing persuasive correction. The semantic range includes judicial arbitration, argumentation, moral rebuke, and convincing or showing someone the proper course of action.
From the root יָכַח (y-k-ḥ), with core sense of engaging in dispute, correction, or arbitration. Although the root often implies verbal interaction, in practice it can also refer to acts of moral instruction, rebuke, or juridical resolution. The root occurs in both Qal (to argue or reason) and Hiphil (causative: to prove, reprove, or judge) stems, showing a broad development from general argumentation to formal decision-making or correction.
Multiple

The revised gloss corrects the etymology, stating the root is uncertain rather than confidently derived from 'to lick up.' It also corrects the definition: the original restricts yeleq to 'young locust' and includes 'cankerworm, caterpillar,' while the revised clarifies that it refers to a particular locust stage, not necessarily the young, and that translations as 'cankerworm' or 'caterpillar' are imprecise.

Original Strong's
from an unused root meaning to lick up; a devourer; specifically, the young locust; cankerworm, caterpillar.
SILEX Revision
A type of locust or destructive larval insect, specifically referring in biblical contexts to a stage or species of locust associated with agricultural devastation; used figuratively for destructive forces or agents of devastation that consume crops or the land.
Derived from the unused root יל״ק, suggested to mean 'to lick up,' based on presumed semantic parallels—though no direct verbal form is attested in Biblical Hebrew. The noun יֶלֶק appears as a denominative term for a locust or crop-devouring insect.
Multiple

The revised gloss corrects both the etymology and the definition: it rejects the original's root derivation and meaning of 'to brush aside; sweep away' and instead defines the term as 'to be suitable, fitting, or proper.' It also notes the supposed connection to sweeping aside is not supported by current linguistic evidence, addressing both etymological and definitional errors in the original.

Original Strong's
a primitive root; apparently; to brush aside; sweep away.
SILEX Revision
To sweep away, remove or clear out (typically with force); the action of forcibly displacing, getting rid of, or eradicating. The verb depicts the kind of removal that is thorough, as one sweeps away debris or disposes of something unwanted. May also denote figurative removal, such as elimination of people, objects, or consequences.
Root: יעה. The root meaning appears to center on the action of sweeping or removing. There is a semantic overlap with roots denoting cleansing, clearing, or eradicating, but יָעָה itself is rare and its exact relationship to other roots (such as those related to sweeping, e.g. שָׁטַף or סָחַף) is debated. Cognate roots in related Semitic languages are not definitively attested. Thus, etymology remains uncertain beyond the observed Hebrew occurrences.

אָטַר H332 (ʼâṭar)

Multiple

The revised gloss corrects both the etymology and the definition: it rejects the original's assertion that the root means 'to close or shut' (etymology), and instead defines the verb as 'to be moved/entreated/favorably respond (especially to prayer),' which is a significant shift in meaning (definition).

Original Strong's
a primitive root; to close up; shut.
SILEX Revision
To close up or shut something physically; to shut or stop up an opening, a breach, or an orifice. The verb can also carry the sense of excluding entry or sealing off, often in reference to physical impediments or barriers.
Root/Etymology: The root אָטַר (ʾṭr) is limited in attested Biblical Hebrew usage. It appears related to the act of shutting or closing, possibly onomatopoeic in origin. There is no direct attestation of cognate forms in other Semitic languages, and the etymology is thus uncertain beyond the attested Hebrew usage. Some lexicographers suggest a relation to Ugaritic root ˀṭr (to cover), but direct evidence is limited.
Multiple

The SIBI gloss corrects the Strong's gloss in two ways: (1) etymology—Strong's claims a 'primitive root,' but the revised gloss notes the derivation is uncertain and not directly linked to cognates; (2) definition—Strong's includes extended meanings like 'be able to,' 'can,' and 'continue,' whereas the revised gloss clarifies that such senses are context-dependent and not inherent to the root.

Original Strong's
a primitive root; to place (any thing so as to stay); reflexively, to station, offer, continue; present selves, remaining, resort, set (selves), (be able to, can, with-) stand (fast, forth, -ing, still, up).
SILEX Revision
To take a position, stand firm, or set oneself in place. In various contexts, יָצַב refers to physically standing, establishing or positioning oneself, or figuratively holding fast, remaining steadfast, or persisting in a stance. The verb can be used of individuals taking their place before someone of authority, forming up for battle, or figuratively, of fixedness or constancy in any circumstance.
The term derives from the root י־צ־ב (יצב), which carries the core sense of setting or placing something in a fixed or upright position. It is distinct from similar roots such as עמד ('to stand') and נצב ('to take one's stand, to be stationed').
Multiple

The revised gloss disagrees with the original on both the etymology (the root is uncertain and lacks clear cognates, contrary to the simple 'primitive root' assertion) and the definition (the gloss removes Strong's claim of inherent permanence or official establishment and emphasizes that such nuance is not intrinsic to the word).

Original Strong's
a primitive root; to place permanently; establish, leave, make, present, put, set, stay.
SILEX Revision
To place, set, or position (something or someone), with a focus on deliberate action, often conveying the idea of intentionally positioning, arranging, or presenting. The verb is used with objects such as persons, objects, or statements, and can also imply the act of presenting or displaying publicly.
Root: יצג. The verb derives from a root meaning 'to set' or 'to place,' but is distinct from more common roots like שׂוּם (sum, 'to put, place') or נָתַן (natan, 'to give, place'). The root יצג is rare and appears to be a denominative formation conveying the sense of placing or positioning, sometimes with an added nuance of presenting or displaying.
Multiple

The revised gloss corrects the original's confident assignment of the meaning 'he will shine' by noting that the connection to brightness is uncertain and that the etymology is not clear. It also clarifies that the gloss 'Zehoar' is not attested in standard Hebrew usage. Therefore, it addresses both definition and etymology inaccuracies in the original gloss.

Original Strong's
from the same as צַחַר; he will shine; Jitschar, an Israelite; and Zehoar (from the margin).
SILEX Revision
Yitschar is a personal name referring to an Israelite individual, specifically a Levitical ancestor. The name likely means 'fresh oil' or 'olive oil,' drawing on symbolism of brightness or radiance. In biblical texts, it designates a member of the Kohathite Levitical clan, functioning as a genealogical marker.
From the Hebrew root צהר (ts-ḥ-r), core meaning 'to shine, be bright.' The name יִצְחַר is typically understood as a noun form meaning 'fresh oil' or 'shining oil,' with the idea of oil’s sheen or brightness. The root meaning ('to shine') is distinct from the precise lexical sense of the name, which aligns with oil’s appearance and function. Compare צַחַר (tsachar) meaning 'to see clearly, to shine.'
Multiple

The REVISED gloss disagrees with the ORIGINAL on (1) etymology: highlighting the root derivation as uncertain and correcting the direct link to אָבָה given by Strong's, and (2) definition: clarifying that 'beggar' is less precise for Biblical Hebrew usage, with 'needy' or 'destitute' being better translations.

Original Strong's
from אָבָה, in the sense of want (especially in feeling); destitute; beggar, needy, poor (man).
SILEX Revision
One who is in a state of material need, lacking basic resources; often connotes a person who is socially or economically oppressed, helpless, or dependent on others for provision. The term encompasses those deprived not only of material wealth but also of status and protection, emphasizing vulnerability and neediness.
From the root אבה (ʼ-b-h), meaning 'to desire, long for, be willing.' The form אֶבְיוֹן is derived from this root and expresses the state of yearning or wanting, particularly in the sense of lacking what is necessary.
Multiple

The revised gloss corrects the original's asserted etymology (connection to limitation is uncertain, not definite) and removes the implication that the name means 'sterile,' noting this is speculative and not the primary meaning. It clarifies that the word is primarily a place name.

Original Strong's
from the same as כֶּבֶל in the sense of limitation; sterile; Cabul, the name of two places in Palestine; Cabul.
SILEX Revision
Kâbûwl (כָּבוּל) functions as a proper place name in the Hebrew Bible, referring to a district or group of settlements given by Solomon to Hiram king of Tyre, as well as to a town in the territory allotted to Asher. The underlying sense may express the idea of something 'bound,' 'confined,' or 'good-for-nothing,' but its precise lexical nuance as a toponym is debated. Alternative meanings such as 'land of worthlessness,' 'restricted land,' or 'unproductive land' have been proposed in scholarship.
Derived from the root כבל, which means 'to bind, restrict, fetter.' The connection to the nominal form כֶּבֶל (kebel), meaning 'cord, binding,' suggests a semantic notion of limitation or restriction. The application of this root to the place name is debated, and the ultimate reason for the designation is not fully clear; some suggest derision or reference to unproductive land.
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The revised gloss disagrees with the original on both etymology (rejecting the supposed root meaning 'to store away' as linguistically unsupported) and definition (rejecting 'tablet' as unfounded and narrowing the gloss to ornamental jewelry, not a tablet).

Original Strong's
from an unused root meaning to store away; a jewel (probably gold beads); tablet.
SILEX Revision
An ornament, typically a form of jewelry worn by women, often understood as a golden nose ring, earring, or pendants. In biblical passages, כּוּמָז refers specifically to personal adornments, most likely fashioned from precious metal, that are associated with wealth and status.
Root uncertain. Although Strong's suggests an unused root meaning 'to store away,' this is conjectural. No securely attested Hebrew root can be directly related to כּוּמָז.
Multiple

The revised gloss corrects the original in several areas: it does not assert the etymological root but states it is uncertain (etymology), it narrows the meaning to that of a vessel and clarifies the figurative usage (definition), and it notes that the identification of the word with 'owl' is debated and likely unrelated, challenging Strong's inclusion of 'owl' as a possible meaning (definition, etymology).

Original Strong's
from an unused root meaning to hold together; a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye); cup, (small) owl. Compare כִּיס.
SILEX Revision
A cup, goblet, or chalice used as a container for drinking liquids, usually wine; by extension, a figurative term for a person's fate, portion, or experience in life, particularly that which is assigned or meted out (often of divine origin, and frequently negative, such as suffering or wrath). Rarely, the term appears in texts as the name of an unclean bird, likely an owl, possibly referencing the hollow, cup-like aspect of the bird's facial features or eye sockets.
Root: כוס (k-w-s). The root meaning is likely 'to contain, gather, enclose,' but this root is not otherwise attested in Biblical Hebrew as a verb. The noun כּוֹס derives from this root and functions primarily as a common noun for a vessel. The bird sense (unclean bird) is possibly onomatopoeic or refers to the cup-like shape of the owl's face or eyes. Related words: כִּיס (kis, 'purse, bag') shares similar form, possibly indicating a commonality in the sense of enclosing or containing.
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The revised gloss corrects the original's claimed etymology, noting that the root derivation from כוּן is uncertain and not widely accepted, thus correcting etymological assumptions in the original. It also removes the anachronistic identification of the deity with Priapus or Baal-peor, which reflects outdated cultural/translation traditions. The updated gloss emphasizes the uncertainty regarding the deity's identity and its probable connection to Mesopotamian astral deities, providing a broader and more accurate context.

Original Strong's
from כּוּן; properly, a statue, i.e. idol; but used (by euphemism) forsome heathen deity (perhaps corresponding to Priapus or Baal-peor); Chiun.
SILEX Revision
A deity or astral figure referenced in Amos 5:26, representing an object of worship by the Israelites, likely personified as a star or planetary figure. The term denotes the object of veneration, which may refer to an idol, statue, or the celestial deity itself, based on context. Its meaning centers on a foreign cultic figure or image.
The word is traditionally connected to the root כון (kûn, 'to be firm, establish'), but this etymology is uncertain. Its formation does not fit standard derivational patterns from the root, and the meaning shifts away from the root sense ('to establish') to a proper name or title for a deity. Some scholars suggest a possible relationship with the Akkadian 'Kayawanu', a name for the planet Saturn, which is phonetically and conceptually relevant, but this remains debated.
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The revised gloss corrects the etymology, noting uncertain and later origins rather than a 'primitive root.' It also narrows the definition, indicating that usage in Hebrew focuses on internal emotion rather than the broader physical senses ('be black,' 'contract,' 'shrivel') suggested in the original. The revised gloss distinguishes traditional translation choices and clarifies that certain meanings are primarily Aramaic or poetic, not regular Hebrew usage.

Original Strong's
a primitive root; properly, to intertwine or contract, i.e. (by implication) to shrivel (as with heat); figuratively, to be deeply affected with passion (love or pity); be black, be kindled, yearn.
SILEX Revision
To be fiercely aroused, to grow hot with emotion or feeling; used both for physical heating, as by fire or heat causing darkening or shriveling, and for intense inward emotional stirring, such as yearning, compassion, or aroused love. The term can describe a physiological response (darkening or shriveling) or a strong internal affect (deep yearning, compassion).
From the root כמר (k-m-r), thought to have the core meaning of 'to be intensely heated or affected,' whether physically (by heat) or emotionally (by deep feeling). The precise etymology is uncertain, but connections are made with cognate verbs in other Semitic languages denoting heating or burning.
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The revised gloss corrects the original on two points: (1) It disputes Strong's confident etymological root (from כָּנַן), stating the etymology is uncertain and not attested for this meaning. (2) It rejects Strong's claim of an idiomatic usage meaning 'manner,' finding this unsupported by modern scholarship. These constitute disagreements in 'etymology' and 'definition.'

Original Strong's
from כָּנַן in the sense of fastening; (from infixing its sting; used only in plural (and irregular in Exodus 8:17,18; Hebrews 13:14)); a gnat; lice, [idiom] manner.
SILEX Revision
A small parasitic insect; specifically, a louse (Pediculus humanus or a similar parasitic, biting insect), almost always occurring in the plural and designating the third plague upon Egypt described in Exodus. In broader usage, refers to a minute, pernicious pest; in postbiblical Hebrew extended to refer to gnats or other tiny biting insects. Modern Hebrew and later tradition sometimes identify the term with lice in the biological sense, but in ancient usage, may have included various biting vermin of similar type.
Root כָּנַן (k-n-n), to fix or establish, possibly from the notion of fastening or attaching (uncertain etymology; connection between root and insect is debated). The noun כֵּן is derived by meaning extension to 'that which fastens or attaches,' referring to the parasitic attachment of the louse to host. The exact semantic link to the root is not always clear.
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The revised gloss corrects Strong's etymology, expressing uncertainty and favoring connection with נֵס (banner) over כִּסֵּא (throne/seat), and refines the definition from 'flag' or 'signal' to specifically 'sail.' It also eliminates the incorrect association with 'sworn.' This addresses both definition and etymology errors in the original.

Original Strong's
apparently a contraction for כִּסֵּא, but probably by erroneous transcription for נֵס; {a flag; also a sail; by implication, a flagstaff; generally a signal; figuratively, a token}; sworn.
SILEX Revision
A banner, flag, or signal—typically a standard raised or prominent marker used for rallying, summoning, or serving as a visible signal in military, ceremonial, or communal contexts. The term appears to refer to a prominent sign, most often associated with a military or communal gathering point. In some contexts, it might carry the broader sense of a distinguishing mark, ensign, or signal for attention.
The etymology is uncertain. While some suggest it is a contraction of כִּסֵּא (kisse', 'throne, seat'), the majority position, following manuscript and translation traditions, reads נֵס (nēs, 'banner, standard, signal') in the relevant biblical passages. The form כֵּס is rare and may reflect a textual variant or scribal error rather than a distinct etymological development. No separate root meaning is clearly established for כֵּס independent of the more common נֵס.
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The revised gloss corrects the etymology by stating the root is uncertain and does not share a clear connection with כִּרְסֵם, contrary to Strong's suggestion to compare the two. It also broadens and clarifies the definition by extending the meaning from just 'poll' or 'shear' to any trimming or clipping of hair or wool, and emphasizes its use in ritual and cultural contexts.

Original Strong's
a primitive root; to shear; [idiom] only, poll. Compare כִּרְסֵם.
SILEX Revision
To shear or cut short, especially in reference to hair or wool; occurs primarily in idiomatic or specialized usages reflecting cropping, trimming, or reducing by cutting.
Root כּסם (K-S-M); related to notions of cutting or trimming. The word is derived from the fundamental sense of making something shorter or closer by mechanical removal, generally through shearing.
Multiple

The revised gloss corrects the original's etymology (questions the connection to 'becoming pale'), narrows the definition (removes 'fear' and 'greedy' as unsupported), and eliminates translation tradition or confusion linked to broader or inappropriate senses. It also clarifies the core meaning as 'to desire' or 'to yearn for,' not 'to fear' or 'to be greedy.'

Original Strong's
a primitive root; properly, to become pale, i.e. (by implication) to pine after; also to fear; (have) desire, be greedy, long, sore.
SILEX Revision
To yearn for, desire intensely, or long after something or someone; in some contexts, to be consumed with longing to the point of emotional or physical distress. The term can extend to express being overwhelmed by desire, including deep affection, strong yearning, or even covetousness, depending on the object and context. In rare uses, the root can also refer to becoming pale due to strong emotion, such as longing or fear.
From the root כסף (k-s-p), which in its primary sense relates to becoming pale, especially as a result of strong emotion such as longing or fear. This physical reaction developed metaphorically into meanings associated with intense yearning or desire. The verb כָּסַף derives directly from this root.
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The revised gloss corrects two main errors in the original: (1) etymology—the connection to 'to cover' is now considered uncertain, not established; (2) definition—the supposed additional meaning 'village' is rejected by modern scholarship, and 'young lion' is the only correct gloss. It also notes that the meanings should not be conflated, correcting earlier conflation seen in Strong's.

Original Strong's
from כָּפַר; a village (as covered in by walls); also a young lion (perhaps as covered with a mane); (young) lion, village. Compare כָּפָר.
SILEX Revision
A young lion, particularly a sub-adult or vigorous lion characterized by strength and fierceness. In some limited Hebrew contexts (primarily in later Hebrew or cognate usage), can also denote a village or settlement, possibly due to a sense of being enclosed or protected. In the Hebrew Bible, however, the substantive use almost exclusively refers to a young, powerful lion.
Root: כפר, whose core meaning is 'to cover, to protect, to make a covering.' The noun כְּפִיר appears to derive from this root, possibly by analogy to an animal with a distinctive mane (i.e., a 'covered' young lion) or (in unrelated later Hebrew usage) as referring to a settlement 'covered' or surrounded by walls. The lexical connection between the meanings of 'lion' and 'village' is historically debated; in the Hebrew Bible, the word functions almost exclusively as 'young lion.'
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The revised gloss corrects the original's inclusion of 'cover' as a meaning, noting that it is not attested for this root and may be a confusion with other similar roots (etymology and definition). Additionally, it clarifies that the primary sense is subjugation, not humiliation, narrowing the semantic range (definition). The etymology is also questioned, with the revised gloss noting uncertain origin, in contrast to Strong's portrayal as a primitive root.

Original Strong's
a primitive root; to tread down; figuratively, to humiliate; cover.
SILEX Revision
To tread down or subdue, usually by physical force or authority. Also used figuratively for bringing into subjection, suppressing, or overcoming (e.g., peoples, territories, emotions). Rarely, it can mean to cover, as in spreading over or overlaying, though this sense is secondary.
Root כּ-פ-שׁ (k-p-sh). The root meaning is 'to tread, press down, subdue.' The verb form כָּפַשׁ likely derives from the idea of pressing or treading with the feet to overcome or dominate either land or people. The 'cover' sense may reflect a secondary development from the notion of pressing something down upon another.
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The revised gloss corrects the original's confident etymological link to 'executioner' (from כָּרַת, 'to cut off') by noting this is speculative and not universally accepted, and it rejects the idea that 'executioner' or 'life-guardsman' is the inherent lexical meaning. Instead, it affirms that 'Kerethite' refers primarily to an ethnic or group identity, not a role or function. It also cautions against translation traditions that use role-based meanings.

Original Strong's
probably from כָּרַת in the sense of executioner; (compare טַבָּח) (only collectively in the singular as plural); a Kerethite or life-guardsman; Cherethims, Cherethites.
SILEX Revision
An individual identified as a member of the ethnic group known as the Kerethites, who appear in the biblical narrative as part of the royal guard or elite military corps under King David. The term is primarily used to denote this distinct group, often paired with the Pelethites (פְּלֵתִי), forming a unit of loyal warriors in the monarchic period. In later historical memory, the term is sometimes broadened to refer collectively to a subset of royal guards.
The word כְּרֵתִי (Kerēthî) derives ultimately from the root כרת (karat), 'to cut, separate,' though the connection between the root meaning and the ethnonym is uncertain. The name is cognate with the region of Crete, reflecting traditions of foreign, possibly Aegean, origin for the group (often associated with the Philistines, who are also connected with Crete in some traditions), but this identification is debated, and there is no consensus as to the direct derivation. More strictly, the biblical form serves as an ethnonym, not a derivative of the verbal meaning of 'to cut.'
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The revised gloss corrects the original's tendency to include extended idiomatic renderings and context-dependent translations (translation_tradition), noting that most of these are not lexical meanings but the result of translation choices. It also points out that the etymology is uncertain and clarifies a distinction from other negating particles, correcting the impression that these are related or interchangeable (etymology, definition).

Original Strong's
or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle; not (the simple or abs. negation); by implication, no; often used with other particles; [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without.
SILEX Revision
A particle of absolute negation in Biblical Hebrew, used to indicate the simple or unqualified denial of statements, facts, or circumstances. Primarily meaning 'not' or 'no,' it negates verbs, clauses, or nouns without nuance of prohibition or temporal reference. It functions both independently and in combination with other particles for various negative constructions.
From the root ל-א, though its etymology as an independent negative particle is uncertain and likely predates the standardized root system in Hebrew. It is a primary negator in Northwest Semitic languages, related to Akkadian lā, Ugaritic l’ and Aramaic lā, suggesting archaic West Semitic origins as a fundamental negative particle.

אֵיתָן H386 (ʼêythân)

Multiple

The revised gloss corrects Strong's on etymology, noting that the supposed root is unattested and the origin is truly uncertain. It also refines the definition: 'permanent' refers to durability/steadfastness, not physical hardness or strength, and 'chieftain' is a later/metaphorical meaning, not primary. Strong's presents 'chieftain,' 'hard,' and 'mighty' as primary meanings, which the revised rejects or re-contextualizes.

Original Strong's
or (shortened) אֵתָן ; from an unused root (meaning to continue); permanence; hence (concrete) permanent; specifically a chieftain; hard, mighty, rough, strength, strong.
SILEX Revision
A longstanding, enduring, or perennial condition, object, or quality; descriptor for something that is firmly established, enduring, or possessing lasting strength. In some contexts, a proper name. Also refers to perennial streams (as opposed to wadi or seasonal streams) and, less frequently, may function as an adjective for people or things denoting constancy or vigor.
From the root א-ת-ן, whose precise verbal form is unattested in Biblical Hebrew but is reconstructed as signifying 'to be enduring, to be perpetual/stable.' The formation אֵיתָן is a substantive/adjective meaning 'enduring, perennial, firmly established.'
Multiple

The revised gloss corrects several claims in the original: (1) It rejects the original etymology of being from a prepositional prefix and הֵן, stating the precise origin is uncertain and debated; (2) It clarifies that 'for them' is a mistaken interpretation not supported by scholarship; (3) It restricts the primary meaning to 'therefore, hence, consequently,' whereas the original links it to 'if' more readily, which is indicated to be rare. Thus, there are disagreements in etymology, definition, and correction of common lexicographical mistakes.

Original Strong's
from the prepositional prefix meaning to or for and הֵן; popularly for if; hence, therefore; for them (by mistake for prepositional suffix).
SILEX Revision
A particle typically functioning as a marker of result, consequence, or logical conclusion, often best rendered as 'therefore' or 'consequently'. Used to introduce a statement drawn from a preceding premise or circumstance, it can sometimes function with a nuance of 'hence' or 'thus'. Rarely, it may be used in place of a pronominal ending, likely due to a scribal or linguistic development, but its primary function is as a discourse connective signaling the outcome or implication of prior statements.
Derived from the root ה-נ (uncertain as a lexical root, but the element הֵן operates as a demonstrative or deictic marker, meaning 'behold, see, surely,' and לְ is a particle meaning 'to, for'). לָהֵן is a compound form, functioning primarily as a logical or discursive connector rather than as a prepositional phrase. Its construction reflects the combination of the preposition לְ ('to/for') and the demonstrative הֵן ('behold, surely').
Multiple

The revised gloss corrects the etymology, stating its uncertainty and challenging the original's assertion about "making mouths" as the root meaning. It also corrects the definition, moving away from Strong's inclusion of meanings like 'interpret,' 'intercede,' 'ambassador,' and 'teacher,' which are now considered secondary or potentially separate roots. The revised gloss narrows the definition to 'mocking' or 'scorning,' removing several meanings that reflect earlier translation tradition rather than current scholarship.

Original Strong's
a primitive root; properly, to make mouths at, i.e. to scoff; hence (from the effort to pronounce a foreign language) to interpret, or (generally) intercede; ambassador, have in derision, interpreter, make a mock, mocker, scorn(-er, -ful), teacher.
SILEX Revision
To scorn, ridicule, or speak contemptuously; to engage in mocking or derisive speech or behavior. In later or derived usage, refers to the act of interpreting, especially interpreting speech from one language to another, typically in the role of an interpreter or spokesman. The semantic range includes both the act of openly mocking or scorning and, in some contexts, the formal act of interpretation or mediation.
Root/Etymology: The root לוץ (ל־ו־ץ) carries the primary sense of speaking derisively or expressively, particularly with exaggerated mouth movements suggesting mockery. From this core meaning, by semantic extension, it later included those who interpret or mediate words, likely based on the performative aspect of speech or the use of expressive gestures or mouth movements. The connection between mocking and interpreting may be based on mimicking or 'acting out' words or foreign languages.
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The revised gloss corrects the Strong's root derivation, noting that the etymological connection with לוּשׁ is no longer supported by scholarship (etymology). It also disputes the original's interpretive nuance that the word refers specifically to an 'old' lion or one defined by its destructive blows, clarifying that לַיִשׁ simply means 'lion' without those extra meanings (definition, translation_tradition).

Original Strong's
from לוּשׁ in the sense of crushing; a lion (from his destructive blows); (old) lion.
SILEX Revision
A lion, particularly connoting a mature or powerful specimen. In context, 'layish' is used to signify a lion in strength, often as an emblematic creature, occasionally conveying qualities of might, ferocity, or dread. The term is distinct from the more frequently used 'ארי' (ari).
Root: לוּשׁ (l-w-sh), which at the root level means 'to knead, crush, press.' The derivation of לַיִשׁ ('layish') from this root is debated and the connection is primarily based on perceived semantic association with the lion's powerful 'crushing' action; etymology uncertain and may reflect a non-Hebrew or onomatopoeic origin.
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The SIBI gloss corrects the etymology, stating root meaning is uncertain (contradicting the claim of 'a primitive root') and notes lack of secure cognates. It also narrows the definition: meanings like 'disappear' and 'melt away' are rejected as later interpretations not supported by biblical usage, clarifying that the core meaning is 'to reject or despise.' Thus, the revised gloss corrects Strong's concerning both etymology and definition.

Original Strong's
a primitive root; to spurn; also (intransitively) to disappear; abhor, cast away (off), contemn, despise, disdain, (become) loathe(some), melt away, refuse, reject, reprobate, [idiom] utterly, vile person.
SILEX Revision
To reject or refuse, especially with a sense of strong disapproval or aversion. The verb typically denotes willful rejection or repudiation (of a person, thing, command, or relationship), often with an emotional overtone of disdain, contempt, or loathing. In some contexts, it can signify being rejected or disregarded by others, or the state of becoming despised and thus marginalized.
The root מָאַס (מ-א-ס) primarily conveys the idea of rejecting or spurning, indicating a deliberate decision to refuse something or someone as unworthy or unacceptable. Although the root is most commonly attested in Piʿel and Qal stems, its core sense of 'reject' persists regardless of form. There is no clear evidence for a cognate root in related Semitic languages that would shift the meaning significantly. The sense of 'fading' or 'melting away' in some translations likely arises from idiomatic uses and does not reflect a fundamental root meaning.
Multiple

The revised gloss corrects several issues: (1) It rejects Strong's etymological claim by noting the origin is uncertain, only possibly related to 'Gog'; (2) it removes the culturally anachronistic and interpretively biased term 'barbarous'; and (3) it omits overconfident territorial identification, stressing uncertainty instead.

Original Strong's
from גּוֹג; Magog, a son of Japheth; also a barbarous northern region; Magog.
SILEX Revision
The proper noun 'Magog' refers chiefly to (1) a descendant of Japheth, one of the sons of Noah, named in biblical genealogies, and (2) the name of a distant northern land or peoples, viewed in some texts as a symbol of foreign or hostile nations located beyond the horizons of the Israelite world. The term is associated both with a personal name and with a vaguely defined geopolitical region.
Derived from the root גּוֹג (Gog), with an 'm' prefix that is typical in northwest Semitic languages for forming collective or place names. The exact root meaning is uncertain. The spelling suggests a relationship to the name Gog, but the semantic connection is unclear beyond the parallelism in certain biblical texts.
Multiple

The revised gloss corrects the etymology, stating the root is uncertain and the supposed derivation implied in the original is debated. It also materially narrows the definition, removing 'to yield up,' 'to precipitate,' and 'cast down,' clarifying the primary meaning is 'to fear' or 'to tremble.' The revised entry highlights that 'terror' is a contextual effect, not a direct lexical meaning.

Original Strong's
a primitive root; to yield up; intensively, to precipitate; cast down, terror.
SILEX Revision
To be afraid, to fear, to be terrified; to cause fear or terror in others. In certain forms (particularly the intensive), to cast down or precipitate, often with the implication of destruction or overwhelming force. The primary sense is that of being seized by fear or causing fear. Used both intransitively (to be afraid/terrified) and transitively (to terrify, subdue by fear).
Root מגר, likely related to the basic sense 'to be afraid, to fear.' While the precise root etymology is uncertain, the usage aligns with other Semitic roots for fear or terror. Derived forms expand the sense from the experiencing of fear to the causing or instilling of fear in others, occasionally with accompanying acts of subduing or casting down.
Multiple

The revised gloss corrects the original in two main ways: (1) etymology—the original confidently connects the noun to the root 'to drive' and links it to 'speech,' whereas the revised gloss states the derivation is debated and its connection to 'speech' is incorrect; (2) definition—the original implies 'pasture' or 'open field,' whereas the revised gloss clarifies 'wilderness/uninhabited land,' emphasizing that it is not strictly a desert nor a 'pasture.' The original's mention of 'speech' refers to a different root, which is clarified and rejected in the revised gloss.

Original Strong's
from דָבַר in the sense of driving; a pasture (i.e. open field, whither cattle are driven); by implication, a desert; also speech (including its organs); desert, south, speech, wilderness.
SILEX Revision
An uninhabited or sparsely inhabited region characterized by open space, wildness, and a lack of settled agriculture; most commonly, a steppe, wilderness, or desert, understood in the context of the ancient southern Levant not primarily as barren sand, but as pastureland suitable for seasonal grazing. In some contexts, 'midbâr' may refer more broadly to any non-cultivated open country or wild territory. Rarely, it occurs in the sense of a place of retreat or isolation.
From the root דבר (DBR), 'to speak' or perhaps more fundamentally 'to arrange' or 'lead.' The noun מִדְבָּר is derived with the prefix מ- (indicating location or means) attached to the root. While traditional lexicography associates the form with the verb 'to drive' or 'to lead,' the precise etymological connection between 'speech' and 'wilderness' is debated. Most likely, the root sense is 'arrange, lead,' with the derived noun referring to a place where herds are 'led' or 'driven.' Thus, מִדְבָּר most directly means 'place led into' or 'grazing land.'
Multiple

The revised gloss corrects the original's use of 'Palestine,' identifying it as a cultural anachronism, and refines the etymology by noting that the place name's meaning is uncertain, whereas the original asserts it is 'the same as מָדוֹן.' Thus, both etymology and cultural/historical terminology are corrected.

Original Strong's
the same as מָדוֹן; Madon, a place in Palestine; Madon.
SILEX Revision
Madon, the name of an ancient Canaanite city or polity mentioned in the Hebrew Bible, specifically as one of the northern city-kingdoms allied against the Israelites during the conquest of the land. Not used for personal names or common nouns; refers exclusively to a geographic location.
Derived from the root מָדוֹן (madon, 'strife, contention, dispute'), the city name may denote a place originally known for conflict or quarrel, but in biblical usage, it functions solely as a proper noun. The form is identical to the noun for 'strife,' but its use as a toponym is distinctive.
Multiple

The revised gloss corrects Strong's etymological claim of a root meaning 'to cut down or reduce' and refocuses the definition from 'to adulterate; mixed' to 'to act unfaithfully, to break faith,' especially in covenant contexts, removing Strong's implication of physical mixing or cutting down. This involves both etymology and definition categories of disagreement.

Original Strong's
a primitive root; properly, to cut down or reduce, i.e. by implication, to adulterate; mixed.
SILEX Revision
To profane, violate, or break faith by altering or corrupting something that should remain pure or intact; in biblical usage, most frequently refers to breaking faith, acting treacherously, or corrupting what is sacred or pure, including covenants, trust, or even substances such as metals. The semantic range covers both literal alteration (such as mixing or alloying) and metaphorical breach of integrity (such as betrayal or infidelity).
Root מ־ה־ל (מהל), likely expressing the act of diminishing, weakening, or breaking from within. The core idea involves causing a thing to fail or become inferior (e.g., by adulteration or faithlessness). Derived forms pertain to treacherous conduct or corruption. The root is distinct from related roots for general sin or unfaithfulness; it uniquely connotes internal corruption or violation.
Multiple

The revised gloss corrects the original's claim that the root is primitive or well-established, noting instead that the etymology is uncertain. It also narrows the definition, removing 'be corrupt' and clarifying that 'blaspheme' is an interpretive rather than lexical meaning. Thus, the disagreement is both in etymology and definition.

Original Strong's
a primitive root; to jeer, i.e. (intens.) blaspheme; be corrupt.
SILEX Revision
To deride, mock, or verbally abuse, especially by speaking contemptuously or scornfully. In certain contexts, can also connote blasphemy or irreverent speech, especially directed toward the divine. Intensity of meaning can range from ridicule and contemptuous speech against individuals to explicit affronts against deity or sacred objects.
Root מוּק (m-w-q). The root meaning is 'to deride' or 'to mock.' The verb is a primitive root form whose usage indicates scornful or abusive speech. There is no strong evidence to suggest a broader range of core root meanings outside of this verbal abuse/intensive ridicule sense.