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 etymology, noting that the derivation from the root רָהַב is uncertain rather than established. It also broadens the definition, clarifying that 'Rahab' is not only an epithet for Egypt but also a mythological sea monster, and warns not to confuse this with the personal name from Joshua. The original only reflects the KJV-influenced tradition and a specific interpretation, omitting the mythological usage.

Original Strong's
the same as רַהַב; Rahab (i.e. boaster), an epithet of Egypt; Rahab.
SILEX Revision
Proper noun, used both as a personal name ('Rahab') and as a poetic or symbolic epithet. As a personal name, refers to a woman of Jericho prominent in the Joshua narrative. As an epithet, 'Rahab' is employed poetically to denote arrogance or pride and, figuratively, to personify Egypt as a mythical sea beast or monster associated with chaos and opposition to divine order. The term carries associations of haughtiness, tumult, or unbridled insolence in its figurative uses.
Derived from the root רהב (r-h-b), meaning 'to act arrogantly, be proud, storm, behave boisterously.' The term רַהַב as a proper noun reflects the adjectival or nominal use of the root, either as a personal name or as a mythological designation. The epithetical use for Egypt draws upon the root's semantic nuances of arrogance and chaos.
Multiple

The revised gloss corrects the original in two ways: (1) etymology—the original claims a primitive root, but the revised notes the root is uncertain and that the term likely arose later and may be imitative; (2) definition—the original restricts the meaning to 'mockery,' whereas the revised broadens it to a neutral 'wink or blink' and notes that the connotation (such as mockery or a secret signal) is context-dependent, not inherent.

Original Strong's
a primitive root; to twinkle the eye (in mockery); wink.
SILEX Revision
To wink with the eye, especially in a manner associated with mockery, derision, or secret communication. The verb implies a non-verbal gesture often used to signal covert meaning, ridicule, or intent. While the core sense involves a subtle movement of the eyelid, its usage in biblical context carries connotations of malice, scorn, or conspiratorial intent.
Root: רזם (ר-ז-ם). This root is rare and found only in specific verb forms. The root is connected to actions of signaling, particularly with the eyes, but its precise derivation and relationship to other roots are uncertain. Cognate roots in other Semitic languages are lacking; etymology uncertain.
Multiple

The revised gloss corrects both the etymology (noting that the compounded root is speculative and not widely accepted) and the definition (removing the meaning 'to be rejuvenated' and clarifying 'to be fresh' as relating specifically to being moist or damp). It also highlights that the form and meaning are rare and uncertain, which the original gloss does not acknowledge.

Original Strong's
xlit ruwṭăphash corrected to ruṭăphash; a root compounded from רָטֹב and טָפַשׁ; to be rejuvenated; be fresh.
SILEX Revision
The term רֻטֲפַשׁ (ruṭăphash) is attested as a hapax legomenon and is generally understood to denote a state of being reinvigorated, refreshed, or rejuvenated — particularly with reference to physical or metaphorical renewal. Its precise primary sense is debated due to its limited attestation, but it most likely relates to the restoration of vitality or freshness, especially as applied to the body or spirit after fatigue or desiccation. The semantic range includes to be rejuvenated, to be invigorated, to become fresh or renewed (physically or figuratively), or to recover one's strength.
The form appears to be a compound or blend of the roots רָטֹב (ratov, 'to be moist, fresh') and טָפַשׁ (ṭafash, 'to become insipid, to be dulled'), both rare roots themselves. The resultant compound suggests a return to a fresh or lively state from one of dullness, dryness, or fatigue; however, as both roots are rare and this form is a hapax, the etymology remains uncertain.
Multiple

The revised gloss corrects the etymology by stating the root connection to אָרָה is debated and lacks strong evidence, contrary to Strong's claim. It also removes the focus on 'violence' and the phrase 'pierce,' clarifying that the word refers simply to the animal, not an action. Thus, the Strong's gloss reflects both etymological error and a definition overreach not supported by modern scholarship.

Original Strong's
or (prolonged) [ar-yay']; from אָרָה (in the sense of violence); a lion; (young) lion, [phrase] pierce (from the margin).
SILEX Revision
A member of the species Panthera leo, a lion; used both for the literal animal and, metaphorically, for individuals or entities characterized by exceptional strength, ferocity, or majesty. In some contexts, can signify a powerful participant in a struggle, a leader, or a threatening force due to the lion's notoriety for predatory prowess in the ancient Near East. In poetry and prophetic literature, frequently serves as an emblem of danger, bravery, or sovereignty.
Derived from the root אַרָה (arah), which conveys the sense of violence or tearing. The root meaning is 'to pluck, tear, or snatch (prey)' and the word אֲרִי is an agent noun relating to the one who performs such actions, i.e., a lion.
Multiple

The revised gloss corrects the etymology, stating the root is uncertain rather than from 'to hurl', and narrows the definition by excluding 'buckler' and 'lancet', which are inaccurate. It also corrects the translation tradition by omitting these terms and clarifies the distinction from similar Hebrew terms.

Original Strong's
from an unused root meaning to hurl; a lance (as thrown); especially the iron point; buckler, javelin, lancet, spear.
SILEX Revision
A long, thrusting or throwing weapon—spear or javelin—typically made of wood with an iron or metal head. Used in warfare or combat by individuals such as soldiers or warriors. The term may refer both to the complete weapon and, by metonymy, to the iron or metal portion (the point) in some contexts.
The word appears to be formed from an unused, possibly onomatopoeic root related to hurling or thrusting actions, though no extant Hebrew root רמח is attested in other forms. Thus, the etymology remains uncertain. The word refers to a type of weapon and is distinct from other Hebrew terms for spear or javelin (such as חֲנִית, hanit).
Multiple

The SIBI gloss corrects Strong's (1) etymology, stating the derivation is uncertain; (2) definition, by limiting the core meaning to tending/shepherding and noting some extended senses in Strong's (like 'friendship,' 'devour,' 'evil entreat') belong to different roots/homonyms and not this verb; and (3) warns against confusion with homonyms, thus rejecting definitions and idioms in Strong's that are based on different lexical items.

Original Strong's
a primitive root; to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend); [idiom] break, companion, keep company with, devour, eat up, evil entreat, feed, use as a friend, make friendship with, herdman, keep (sheep) (-er), pastor, [phrase] shearing house, shepherd, wander, waste.
SILEX Revision
To act as a shepherd, to tend, pasture, or care for a flock; by extension, to guide, lead, or rule over people (especially in a leadership or governance role); also to graze (of animals) or to be in the role of a provider. The verb is applied both literally to livestock and metaphorically to persons entrusted with leadership or oversight. The semantic range includes contexts of providing for, protecting, and guiding.
From the Hebrew root רעה (resh-ayin-he), meaning 'to feed, pasture, tend'. The root signifies actions related to the care and management of livestock, particularly sheep, and through metaphorical usage expands to leadership and governance over people.
Multiple

The revised gloss corrects several issues in the original: (1) etymology—where the original presents it as a 'primitive root' with specific derivation, the revised notes the precise origin is uncertain but is broadly related to the Semitic root; (2) definition—the original includes meanings like 'show self friendly' and 'associate selves,' which the revised identifies as confusion with a different root (רָעָה), thus narrowing the scope of the definition to evil/harm; (3) translation tradition—the original's long list reflects translation traditions rather than strict lexical meaning, lacking the precision of the revised.

Original Strong's
a primitive root; properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good fornothing, i.e. bad (physically, socially or morally); afflict, associate selves (by mistake for רָעָה), break (down, in pieces), [phrase] displease, (be, bring, do) evil (doer, entreat, man), show self friendly (by mistake for רָעָה), do harm, (do) hurt, (behave self, deal) ill, [idiom] indeed, do mischief, punish, still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
SILEX Revision
To be or become bad, evil, or injurious; to act wickedly or cause harm. Encompasses a range of meanings from physical damage or breaking (of objects or situations) to moral wrong or social injustice. In different contexts, can denote being wicked or corrupt, causing harm, acting unjustly, or deteriorating in condition.
From the root רעע (ר-ע-ע), which conveys the idea of breaking, being bad, or becoming evil. The verb is a standard Qal root in Hebrew, underlying various verbs and nouns denoting 'badness,' 'evil,' or harm. Distinguished from רעה ('to shepherd, to feed') in both vocalization and meaning.
Multiple

The revised gloss corrects the original in two areas: (1) etymology—the original calls it a 'primitive root', but the revised states the origin is uncertain; (2) definition—the original includes 'humble self' and 'submit self' as meanings, but the revised gloss points out these are not supported by the Hebrew usage and reflect interpretive or theological bias rather than lexical meaning.

Original Strong's
a primitive root; to trample, i.e. prostrate; humble self, submit self.
SILEX Revision
To tread upon, trample underfoot, by extension to abase or humiliate. In some contexts, it denotes physical trampling (as with feet), while in figurative uses it signifies the act of subduing, humiliating, or bringing someone or something into a lowly or submissive state.
From the root רפס, which conveys the idea of stepping down, treading, or trampling. The verb form is used to derive meanings related to pressing down physically or metaphorically. The root itself is attested in a limited set of Hebrew texts, mainly in poetic or visionary contexts, and appears in related Semitic languages with similar senses of trampling.
Multiple

The revised gloss corrects the original in two ways: (1) it clarifies that אַרְכֻבָה is not Aramaic but Hebrew, thus correcting a linguistic category error (cultural anachronism); (2) it notes that while a root connection to רָכַב ('to ride') is possible, the etymology is uncertain and the original's root derivation is speculative (etymology).

Original Strong's
(Aramaic) from an unused root corresponding to רָכַב (in the sense of bending the knee); the knee; knee.
SILEX Revision
Joint of the leg, specifically the knee — the anatomical structure that allows for bending and movement in the lower limb. In the Aramaic sections of the Hebrew Bible, refers to the human knee as the pivotal joint between the thigh and lower leg. May also denote the function of kneeling (to bend the knee), either in literal, physical descriptions or as an action associated with obeisance or prayer.
Derived from an unused root, corresponding to Hebrew רָכַב (r-k-b), 'to bend, to ride.' Here, the sense is 'to bend,' alluding to the function of the knee as the joint that allows the leg to bend. The lexical form אַרְכֻבָּה is an Aramaic noun, feminine in gender, denoting both the body part (knee) and the action (bending/kneeling) associated with it. The term is rare, and its precise root is unattested in biblical Hebrew but likely related to common Semitic terms for the knee (see Akkadian arkubtu).
Multiple

The revised gloss corrects the etymology, noting the root is uncertain and that the connection to שָׁאַל is debated, whereas the original asserts this as the derivation. The definition is also materially corrected: the original merges 'grave,' 'hell,' and 'pit,' reflecting English translation tradition and theological bias by mentioning 'hell' ('Hades') and emphasizing a place including 'its accessories and inmates.' The revised gloss clarifies that שְׁאוֹל is the realm of the dead, not necessarily a place of punishment, and should not be conflated with later notions of 'hell' or the 'grave.'

Original Strong's
or שְׁאֹל; from שָׁאַל; Hades or the world of the dead (as if a subterranean retreat), including its accessories and inmates; grave, hell, pit.
SILEX Revision
The underworld, the abode of the dead or the realm of departed spirits; in most biblical contexts, a shadowy region beneath the earth where both the righteous and the unrighteous go after death. The term is not inherently negative or punitive, nor does it connote torment—rather, it describes the state or place of the dead, distant from the world of the living. Sometimes rendered as 'grave' or 'pit,' but encompasses more than a physical burial place; it reflects ancient Israelite understanding of death and the afterlife as a realm of diminished existence.
From the Hebrew root שְׁאֵל or שָׁאַל ('to ask, to inquire') though the precise relationship between the root and the meaning of שְׁאוֹל is obscure and debated. The connection may derive from the underworld as a place that 'claims' or 'asks for' the dead, but the etymology is uncertain.
Multiple

The revised gloss corrects both the etymology and the definition. It rejects the original's identification as a 'primitive root' and questions its relation to weaving or embroidering, clarifying that the verb refers instead to the inlay or setting of stones. Thus, both the semantic range and suggested etymology are materially corrected.

Original Strong's
a primitive root; to interweave (colored) threads in squares; by implication (of reticulation) to inchase gems in gold; embroider, set.
SILEX Revision
To set or mount (often referring to the setting of precious stones into metal, especially in relation to items of priestly regalia); by extension, to interweave or inlay in ornamental fashion. The primary lexical meaning is to embed or enclose an object (typically a gem or stone) with care and craftsmanship, especially within an ornamental context. The semantic range extends to intricate work of inlaying or interlacing, whether of threads or precious stones.
Root שׁ־ב־ץ (שָׁבַץ), likely connected to the concept of joining, attaching, or inserting. Originally denoting the act of setting or fixing something in place, though its use is specialized to artisan contexts (jewelry, ornamentation, embroidery, insetting stones). The root is not common in Hebrew outside of technical or ritual contexts, and is not transparently related to more general verbs of attaching.
Multiple

The revised gloss corrects the etymology, stating the derivation from שׁוּד is uncertain and noting possible Akkadian origins; it also corrects theological bias, clarifying that 'שֵׁד' in the Hebrew Bible does not align with later 'devil' or 'demon' concepts but refers to spirits associated with foreign cults.

Original Strong's
from שׁוּד; a doemon (as malignant); devil.
SILEX Revision
A supernatural being regarded as malignant or harmful in biblical and extra-biblical Hebrew texts. In the Hebrew Bible, the term designates a type of hostile spirit or demon, understood as existing apart from the world of human beings and the divine, often associated with foreign worship or feared as destructive agents. The semantic range includes 'demon, evil spirit, (foreign) supernatural being.'
The word שֵׁד is often linked to the root שׁוּד (to act violently, devastate, lay waste), based on phonetic similarity; however, this connection is not entirely secure and is debated among scholars. The term appears to be borrowed or influenced by cognate terms in Akkadian (šēdu, a type of protective or harmful spirit, depending on context), suggesting ancient Near Eastern background. Actual attestation of a productive Hebrew root for this meaning is not found outside these related forms.
Multiple

The revised gloss corrects the etymology, rejecting the original connection to שָׁדַד as likely incorrect, and also corrects the definition, rejecting 'wife (as mistress of the house)' in favor of 'container, chest, or sedan-chair.' The revised gloss clarifies that the translation as 'wife' is from later interpretation and not linguistically supported, and narrows the possible meanings based on current scholarship.

Original Strong's
from שָׁדַד; a wife (as mistress of the house); [idiom] all sorts, musical instrument.
SILEX Revision
A container or vessel, especially a chest or box; also possibly a type of carriage or litter for carrying people, particularly women. In rare and contextually specific usages, the term may denote an object or receptacle associated with female adornment or status. The semantic range includes material objects used for storage or transport, and, in debated contexts, a symbolic reference to a woman as possessor or decoration. The term does not primarily mean 'wife' in any direct sense, though later interpretations have sometimes read it this way.
Derived from the root שָׁדַד (sh-d-d), traditionally meaning 'to overpower, deal violently with, destroy', but the connection between the root and the meaning of שִׁדָּה is unclear, and perhaps coincidental or based on assonance. The noun שִׁדָּה likely developed independently in its concrete sense and may be a loanword or an archaic term for a type of vessel or container. Etymology uncertain.
Multiple

The revised gloss disputes Strong's etymological derivation ('from שָׁאָה through the idea of pushing out to graze'), stating instead that the etymology is uncertain. It also corrects overextension in the definition: Strong's includes 'cattle' and suggests specificity, whereas the revised gloss notes the term generically refers to sheep or goats (small livestock), and does not cover all small cattle. The revised gloss further rejects the comparison to זֶה as unnecessary. Thus, there are disagreements in etymology, lexical definition, and unwarranted comparison.

Original Strong's
or שֵׂי; probably from שָׁאָה through the idea of pushing out to graze; a member of a flock, i.e. a sheep or goat; (lesser, small) cattle, ewe, goat, lamb, sheep. Compare זֶה.
SILEX Revision
A young member of small livestock, either a sheep or goat; used broadly for any individual animal in a flock of sheep or goats, regardless of age or sex, though most often denoting a lamb or kid in sacrificial, cultic, or pastoral contexts. The term does not imply species exclusivity and can refer contextually to both sheep and goats, especially when laws or narratives pertain to both, unless specifically differentiated. Often denotes sacrificial animals or representations of innocence and vulnerability in prophetic and poetic contexts.
Probably derived from the root שָׁאָה (sha'ah), meaning 'to push out, to wander,' reflecting the behavior of grazing livestock. The form שֶׂה (seh) is a noun applied to an individual animal from a flock, irrespective of specific age or sex. The close association with flock animals highlights its pastoral usage and prominence in agrarian society. Compare the possible but unattested relationship to the root for more general 'moving about' or 'grazing.'
Multiple

The revised gloss corrects the etymology, stating the root is uncertain and not directly related to שׁוֹא, while the original gives a more specific (but less certain) etymology. It also narrows the definition, removing 'idolatry' as a direct gloss and emphasizes abstract concepts like emptiness and falsehood, rather than moral or destructive 'evil.' Thus, there are corrections both in etymology and definition.

Original Strong's
or שַׁו; from the same as שׁוֹא in the sense of desolating; evil (as destructive), literally (ruin) or morally (especially guile); figuratively idolatry (as false, subjective), uselessness (as deceptive, objective; also adverbially, in vain); false(-ly), lie, lying, vain, vanity.
SILEX Revision
A state or condition of emptiness, futility, or falsehood; that which is worthless, devoid of substance or reality, or deceptive—often in contrast to truth or genuine worth. The term is used for untruthful speech (lying), deceptive or baseless actions, vain endeavors lacking true efficacy, and false claims or assertions. In ritual and ethical contexts, it denotes that which is not grounded in reality or that misleads, often in contrast to faithfulness or integrity.
From the root שָׁוָא (š-w-ʼ), likely meaning 'to be empty, lack effect, be in vain.' The noun שָׁוְא is a derivative with the core sense of 'emptiness' or 'worthlessness.' It is related to שׁוֹא, though the link is primarily semantic and not necessarily close in morphological form. The root commonly conveys lack of substance or efficacy.
Multiple

The revised gloss corrects Strong's by identifying the etymology as uncertain rather than primitive, and by distinguishing physical or emotional descent from theological or moral implications ('humble'). This addresses both etymology and theological bias in the original gloss.

Original Strong's
a primitive root; to sink, literally or figuratively; bow down, incline, humble.
SILEX Revision
To sink down, subside, collapse, or become lowered either physically or metaphorically; to bow, crouch, or adopt a posture of submission or distress. In metaphorical use, to be diminished, abased, or humbled, whether by circumstance or one's own act.
Root שׁוּחַ (shûach) likely of Semitic origin, with the basic sense of becoming low or sunken. Cognate forms in other Semitic languages (such as Arabic سوخ with similar consonant structure) suggest meanings related to sinking or declining. The verbal root conveys the action of lowering oneself or descending, either physically or metaphorically.
Multiple

The SIBI gloss corrects the etymology by stating the root is uncertain, whereas Strong's presents it as a primitive root with a specific meaning. It also narrows the definition to 'strike' or 'crush,' removing older, broader senses such as 'overwhelm,' 'cover,' and 'bruise,' and notes these are not supported by modern scholarship.

Original Strong's
a primitive root; properly, to gape, i.e. snap at; figuratively, to overwhelm; break, bruise, cover.
SILEX Revision
To strike, crush, or bruise, often describing the action of inflicting harm upon a body part (especially the heel or head), typically in a hostile encounter. The word can also denote the act of tramping, battering, or snapping at, with usage sometimes extending metaphorically to the overwhelming or complete defeat of an adversary.
Root שׁוּף, generally related to the idea of pressing, snapping, or striking. While the root's base meaning refers to a swift, forceful contact such as striking or crushing, the actual lexical usage in biblical Hebrew narrows predominantly to the context of violence inflicted on a vulnerable area, as seen in pivotal narrative passages. The root is rare in biblical Hebrew, and its nuance derives heavily from the limited contexts in which it appears.
Multiple

The revised gloss corrects the original's etymological claim (removing the link to שִׁיר and emphasizing uncertain origin) and challenges the original's association of the verb inherently with harlots or merchants—stating these associations come from context, not definition. Thus, both etymology and definition are materially corrected.

Original Strong's
a primitive root; properly, to turn, i.e. travel about (as a harlot or a merchant); go, singular See also שִׁיר.
SILEX Revision
To travel about, wander, especially on foot; to make a circuit or journey; to go about for purposes such as trade, observation, or, in specific contexts, seeking sexual encounters (as with a prostitute). The term can convey both purposeful and aimless movement, and at times describes a repetitive or habitual action. In certain contexts, it may imply a figurative kind of movement such as inspection or seeking.
Root שׁוּר (שור), likely related to movement or turning/circling. While the primary sense is 'to travel about,' the root is also associated with other verbal forms in Hebrew (e.g., שׁור 'to behold, gaze'), but in this pi‘el/statistical verb form, the primary sense is locomotion — going around, traversing, or journeying.
Multiple

The revised gloss corrects the original on both the etymology—stating that the connection to the root is unclear and speculative—and the definition, emphasizing that the meaning ('splendid') is not established and that the name is simply a proper noun with uncertain meaning.

Original Strong's
from the same as אֲבַעְבֻּעָה; splendid; Ibtsan, an Israelite; Ibzan.
SILEX Revision
Ibtsan, a personal name designating an individual noted as a leader or judge of Israelite society in the biblical period. The meaning generally accepted is 'Ibtsan,' with possible connotations of 'splendid' or 'brilliant,' although the precise meaning is uncertain due to limited attestation and unclear etymology. The term functions exclusively as a proper name in the Hebrew Bible.
Root uncertain; some suggest connection to אֲבַעְבֻּעָה (bubbling, swelling) from the root אביב or related to בָּצַע (to shine, be splendid), but there is no consensus. The name is a theophoric or descriptive personal name, and its connection to the suggested root remains speculative.
Multiple

The SIBI gloss corrects two points: (1) It disputes the Strong's derivation from שָׁלָה as uncertain, correcting the etymology. (2) It removes the dogmatic identification of 'Shiloh' as an epithet of the Messiah, correcting theological bias and reflecting that the meaning in Genesis 49:10 is debated and uncertain.

Original Strong's
from שָׁלָה; tranquil; Shiloh, an epithet of the Messiah; Shiloh.
SILEX Revision
Shiloh: A proper noun referring most commonly to an ancient city located in the territory of Ephraim, north of Bethel, which served as an important religious and cultic center for the Israelites during the period of the Judges. In Genesis 49:10, 'Shiloh' appears in a difficult poetic context; the precise meaning is disputed, but it may designate a person, a title, or a locality. In the majority of its uses, the term designates the physical site of Shiloh, a central place of worship and residence for the tabernacle prior to the establishment of the Temple in Jerusalem. Semantic range includes: (1) the city or sanctuary of Shiloh; (2) possible personal or titular reference, especially in poetic or prophetic texts.
Root is uncertain but often connected to שָׁלָה (shalah), meaning 'to be tranquil, at ease.' The city name may denote 'tranquility' or 'rest,' but this is not linguistically certain. The meaning and derivation in Genesis 49:10 are especially uncertain; various scholarly proposals exist, but no consensus has been reached.
Multiple

The SIBI gloss corrects Strong's on both etymology (states that the root is uncertain, contra Strong's 'primitive root') and definition (rejects 'to roam (through lust)' and clarifies it means 'to lie in wait, to lie in ambush'). It also notes that translations like 'in the morning' are due to manuscript confusion, not lexical meaning.

Original Strong's
a primitive root; to roam (through lust); in the morning (by mistake for שָׁכַם).
SILEX Revision
An infrequently attested verb, likely meaning 'to roam, wander, or stray', possibly with connotations of unrestrained or aimless movement. In some instances, it may carry the sense of straying from a moral or societal path, especially when associated with desire or impulsive action. The word also appears in a textual variant that might be a confusion with a different root related to morning activity, suggesting its meaning or form is sometimes ambiguous.
Root: שָׁכָה (sh-k-h). The root's basic sense appears to center on the idea of wandering or straying, but it is rare and uncertain—possibly a denominative or secondary verbal form. Its meaning is distinct from the similar root שׁכם (sh-k-m, to rise early).
Multiple

The revised gloss corrects the original by clarifying that (1) the etymology is uncertain and there is no directly attested verbal root (etymology), and (2) the main definition refers to the slope or bank of a streambed rather than the stream or outpouring itself (definition).

Original Strong's
from an unused root meaning to pour; an outpouring; stream.
SILEX Revision
A natural slope or incline down which water pours; specifically, a ravine, torrent-bed, or area of outflow formed by running or poured water. In biblical usage, the term refers to locations where water descends or collects, especially physical features created by intermittent or constant water flow. These often serve as geographical landmarks or boundaries in narrative and legal contexts.
The word likely derives from a rarely used or unattested root אשד meaning 'to pour (out)'. The root conveys the idea of flowing or pouring, and from it, אֶשֶׁד denotes the place or feature where pouring/flowing occurs. The derivation is based mainly on the similarity to other 'pouring/flowing' roots, but no verb form is attested in the Hebrew Bible. Cognates in other Semitic languages are not clearly established. Etymology uncertain beyond this probable sense.
Multiple

The revised gloss corrects both the etymology and the definition found in the original. The original connects the root to the idea of deception and claims likely identity with another root, whereas the revised gloss states the root is uncertain and is better associated with being at ease or complacent, not misleading. Modern scholarship rejects the idea of 'deceive' as a meaning here and emphasizes security or complacency.

Original Strong's
a primitive root (probably identical with שָׁלָה through the idea of educing); to mislead; deceive, be negligent.
SILEX Revision
To be at ease, to be complacent, to be careless; the primary lexical meaning involves an attitude of ease or carelessness, which in some contexts leads to negligence or an absence of due vigilance. In certain usages, the sense can extend to a careless or deceptive state, though this is secondary and context-driven.
Root: שׁלה. The root fundamentally conveys the idea of being at ease, being tranquil, or experiencing ease, rest, or carelessness. The derived verb שָׁלָה generally reflects states of complacency or negligence, sometimes allowing for related senses of being misled due to inattentiveness; however, the primary sense remains one of ease or tranquility, sometimes with a negative implication of overconfidence or lack of concern.
Multiple

The revised gloss corrects Strong's etymology, noting the singular is unattested and the root is uncertain rather than claiming a dual from an unused root. It also refines the definition, clarifying both physical and metaphysical usage, and notes 'astrologer' is rare and not a primary meaning. Thus, the revised gloss corrects etymology, definition, and elements reflecting translation tradition.

Original Strong's
dual of an unused singular שָׁמֶה; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve); air, [idiom] astrologer, heaven(-s).
SILEX Revision
The expanse above the earth; the visible heavens or sky, including the atmosphere, the realm of clouds, and the celestial sphere (sun, moon, stars). In biblical contexts, also refers to the realm associated with divine presence or activity. The semantic range includes the sky as seen from earth, weather phenomena, the locus of celestial bodies, and a metaphorical or theological realm of the divine.
From the root שׁ-מ-ם, meaning 'to be high, lofty, or elevated,' though the precise root form is not found in biblical Hebrew; the form שָׁמַיִם is a plural or dual form, possibly reflecting the perceived layering of the sky (lower and upper heavens). The word is morphologically plural, though usually functions as a singular entity.
Multiple

The revised gloss corrects the original's etymology by noting the root is uncertain (not a 'primitive root') and definition by clarifying that 'destroy (self)' is not a valid sense, and that the passive/intransitive sense predominates. It also addresses translation tradition by cautioning against using 'destroy (self)' and highlights figurative versus literal contexts more accurately.

Original Strong's
a primitive root; to stun (or intransitively, grow numb), i.e. devastate or (figuratively) stupefy (both usually in a passive sense); make amazed, be astonied, (be an) astonish(-ment), (be, bring into, unto, lay, lie, make) desolate(-ion, places), be destitute, destroy (self), (lay, lie, make) waste, wonder.
SILEX Revision
To be or become desolate, deserted, or devastated; to experience devastation or horror, to be appalled or stunned, often as a result of witnessing or experiencing catastrophic ruin. The term can describe both literal destruction of places and figurative states of astonishment or horror from calamity. Usage typically reflects passive experience but can also denote actively bringing ruin upon something.
From the root שָׁמֵם (שׁ-מ-ם), which conveys the idea of emptiness, barrenness, or desolation. The verbal form שָׁמֵם emerges from this root, expressing the action or result of becoming desolate or stunned. There is no clear cognate in closely related Semitic languages, but the core notion is consistent within Hebrew usage.
Multiple

The revised gloss corrects the original's claim about etymology (the connection to שָׁמֵם is uncertain) and removes interpretive elements tied to later superstitions about toxicity, correcting the definition and eliminating cultural anachronism and folk etymology. It also clarifies that 'spider' is a traditional translation, but scholarship favors a lizard or gecko.

Original Strong's
probably from שָׁמֵם (in the sense of poisoning); a lizard (from the superstition of its noxiousness); spider.
SILEX Revision
A small creature, probably a lizard or gecko, sometimes associated in ancient tradition with hidden or secretive living spaces. The term denotes a specific kind of animal using wisdom or agility to inhabit homes, palaces, or corners, despite its size or perceived weakness. In later interpretive traditions the word is also connected with spiders, but its primary reference in the biblical context is to a small reptile.
Root: שמם (sh-m-m), primarily meaning 'to be desolate, astonished, appalled,' but in this derivative form, the connection is uncertain and possibly based on similarity in sound rather than strict etymology. The link to 'to poison' is speculative and not firmly supported; the actual semantic connection to 'lizard' or 'spider' does not parallel the usual uses of the root. The derivational pathway is obscure.
Multiple

The revised gloss corrects the original in two ways: (1) It removes anachronistic conflation of the term with the later ethnoreligious 'Samaritans,' clarifying that biblical usage refers purely to geographic origin; and (2) it cautions that the etymology of 'Shomron' is uncertain, partially correcting the strong assertion of the original. The original's inclusion of 'Samaritans' as a gloss is both a cultural anachronism and a possible theological bias.

Original Strong's
patrial from שֹׁמְרוֹן; a Shomeronite (collectively) or inhabitants of Shomeron; Samaritans.
SILEX Revision
An inhabitant or native of Shomron (Samaria); one originating from or pertaining to the city or region of Shomron. In biblical usage, denotes a person belonging to or associated with the territory or city of Shomron, whether as an individual (Shomeronite) or collectively (Shomeronites). Occasionally used to indicate geographic, political, or ethnic affiliation with the population of the northern kingdom of Israel, particularly those residing in or around the central highlands region dominated by Shomron.
Formed from the place name שֹׁמְרוֹן (Shomron, Samaria) with the gentilic ending -ִי (ni/y), indicating a person or people identified with that city or region. Derived from the root שמר (to keep, to watch), though the place name's application is semantically distinct from the root's basic verbal sense.
Multiple

The revised gloss corrects the original's etymology, noting that the root derivation is uncertain and debated, whereas the original asserts it is a 'primitive root.' It also narrows the definition, rejecting secondary meanings in the original gloss such as 'depart, be dim, be dismayed,' which are not supported by modern lexicography. Extended theological or interpretive meanings like 'have respect' are identified as later additions, not the original lexical value.

Original Strong's
a primitive root; to gaze at or about (properly, for help); by implication, to inspect, consider, compassionate, be nonplussed (as looking around in amazement) or bewildered; depart, be dim, be dismayed, look (away), regard, have respect, spare, turn.
SILEX Revision
To look intently or with focused attention, often with an implication of regard or favor; in other contexts, to turn attention toward someone or something. The verb expresses various forms of looking or attending, including to gaze expectantly, to consider with interest, or to show regard or acceptance, especially in contexts where one responds to a need, prayer, or offering.
From the Hebrew root שׁעה, probably meaning 'to gaze' or 'to look intently.' The word is a verbal root and is directly used to form the verb שָׁעָה. The root meaning is 'to look' or 'to attend to,' but the biblical usage expands to include the idea of showing regard, favor, or acceptance through such attention.
Multiple

The revised gloss corrects the original's etymology by noting that the derivation from שָׁטַף is likely but not certain, and states that the alliteration with קֶצֶף is poetic rather than etymological. It also corrects the definition: the original's 'little' is rejected, and the meaning is focused on 'a sudden violent rush or torrent,' not specifically an 'outburst (of anger).' The revised gloss removes the original's overreliance on translation tradition and incorrect lexical association.

Original Strong's
from שָׁטַף (for alliteration with קֶצֶף); an outburst (of anger); little.
SILEX Revision
A momentary outburst, surge, or impulse—most commonly of wrath or anger. The term denotes an intense but brief or transitory episode, such as a flash of fury or a sudden overflowing. It is used specifically for short-lived expressions of strong emotion, particularly divine wrath.
The term שֶׁצֶף is derived from the root שָׁטַף (to overflow, surge, inundate), with possible phonetic adaptation to echo or alliterate with קֶצֶף (wrath, rage). The form captures the nuance of a swift, forceful movement or outpouring, particularly of emotion.
Multiple

The revised gloss materially disagrees with the original in two key areas: (1) etymology: the original asserts a Hebrew root meaning 'to glare,' whereas the revised gloss states the etymology is uncertain and denies any attested Hebrew root, favoring Semitic cognates; (2) definition: the original includes 'expectation' and 'parched ground' as possible meanings, but the revised gloss narrows the sense exclusively to the visual phenomenon of mirage, explicitly excluding 'expectation.'

Original Strong's
from an unused root meaning to glare; quivering glow (of the air), expectation. the mirage; heat, parched ground.
SILEX Revision
A shimmering or quivering optical phenomenon experienced in arid regions, caused by the refraction of light in layers of heated air, often giving the illusion of water on the surface; by extension, intense heat or parched, shimmering ground typically seen in deserts.
Root/etymology uncertain. The term may be related to the Arabic sarāb, referring to a mirage, but no widely attested Hebrew root supports this directly. Strong's conjecture relates it to an unused root meaning 'to glare' or 'to shimmer', but this is not established in existing Hebrew usage.
Multiple

The revised gloss corrects both the etymology (rejects derivation from שָׁרָה and instead derives from שָׁרַת) and the definition (removes the meaning 'freedom,' which was a misunderstanding, and establishes the meaning as 'service, servitude, or ministry').

Original Strong's
from שָׁרָה abbreviated; freedom; remnant.
SILEX Revision
A condition or state of liberty, freedom from servitude, or exemption from bondage or forced labor. The word may also, in certain contexts, carry the sense of preserved status or remnant condition, typically in relation to ongoing community or personal freedom.
Derived from the root שָׁרָה (šārah), meaning 'to loosen, to let go,' with the formation of a noun denoting a state of being free or released. This noun formation is relatively rare, but its etymology is rooted in the concept of loosening or freeing.
Multiple

The revised gloss corrects the etymology (declares the original root derivation as uncertain and inadequately supported), and narrows the definition (states the word only refers to the vine or grapes, not directly to wine as the original suggests).

Original Strong's
or שׂוֹרֵק; and (feminine) שֹׂרֵקָה; from שָׁרַק in the sense of redness (compare שָׂרֻק); a vine stock (properly, one yielding purple grapes, the richest variety); choice(-st, noble) wine. Compare שָׂרוּק.
SILEX Revision
A specific variety of grapevine regarded as especially choice or select; most often refers to a cultivated vine of superior quality, notably one that produces grapes suitable for fine or noble wine. In poetic or prophetic texts, it signifies a high-quality vine, particularly as a metaphor for fruitfulness or expectation of good yield.
From the root שָׁרַק (to whistle, to hiss for, to call with a sharp sound), although this connection is debated. The association is with redness or purplish color (possibly linking to the color of certain grapes), with cognates in related Semitic languages supporting the identification of a notable grape variety. The noun שֹׂרֵק refers to this special type of vine, distinguished from ordinary wild or cultivated vines.
Multiple

The revised gloss corrects several issues in the original: (1) The etymological connection to 'marble' and 'silk' is rejected as linguistically unsupported; (2) the definition is narrowed to refer specifically to high-quality linen, removing the application to marble and silk; (3) the revised gloss clarifies that 'shesh' primarily refers to linen and not other materials or colors, and the links to 'blue' and 'silk' are translation tradition or misunderstanding.

Original Strong's
or (for alliteration with מֶשִׁי) שְׁשִׁי; for שַׁיִשׁ; bleached stuff, i.e. white linen or (by analogy) marble; [idiom] blue, fine (twined) linen, marble, silk.
SILEX Revision
A fine fabric of high quality, specifically linen, distinguished by its whiteness and brightness. The term is mainly used for textiles made from flax fibers that have been processed to create an especially white and lustrous appearance, and are often woven in fine or twined forms. By extension, the word can refer to the appearance of whiteness or shining surface, which underlies its later use in reference to marble.
From the root שׁשׁ (sh-sh), meaning 'to be white, brilliant, or dazzling.' The word שֵׁשׁ is derived to refer to a material or object characterized by a dazzling white hue, most commonly linen but, by analogy, also marble. The development from 'white, bright' to specific objects (linen, marble) is secondary to the root's idea of brilliant whiteness. Related forms in later periods may reflect poetic or figurative expansion.
Multiple

The revised gloss corrects the original on two points: (1) The etymology—original's claim of connection to 'puffing disdainfully' and similar roots is deemed speculative and not proven; the revised states the root is uncertain. (2) The definition—the original limits the sense to moral abhorrence, whereas the revised broadens it to include non-moral contexts of intense dislike or disgust.

Original Strong's
a primitive root (probably identical with תָּאַב through the idea of puffing disdainfully at; compare אָיַב); to loathe (morally); abhor.
SILEX Revision
To strongly desire, to long for or crave; in negative contexts, to feel a passionate aversion, to loathe or abhor. The verb fundamentally signifies a powerful orientation of the will—either yearning intensely for something or, in contexts of disgust, showing repulsion revulsion or a strong urge to reject.
Root: תאב. The core root meaning is 'to passionately desire, to crave.' The verb תָּאַב develops this sense of internal drive—either positive longing or negative rejection, depending on context. The idea of 'puffing at' (to show disdain) is a late and debated suggestion and not widely favored in modern lexicography. This root is unrelated to אָיַב ('to be enemy'), despite the similarity in sound.
Multiple

The revised gloss corrects both the etymology and definition of the original. It rejects 'designate; point out' as an appropriate meaning and clarifies that the root etymology is uncertain, noting prior confusion with similar roots. Thus, there is a material disagreement in both definition and etymology.

Original Strong's
a primitive root; to mark off, i.e. (intensively) designate; point out.
SILEX Revision
To wander, go astray, or lose one’s way, both literally (of geographical wandering or disorientation) and figuratively (of moral, ethical, or spiritual deviation). In rare cases, may imply confusion or ignorance.
Root/Etymology: Derived from the root תעה, which conveys the idea of straying, wandering, or losing direction. It is formed from the three root consonants ת-ע-ה, expressing the act of straying from a path, whether physical or metaphorical.
Multiple

The revised gloss corrects the original both in etymology—stating the derivation from בָּלַל ('to mix') is uncertain rather than apparent—and in definition—clarifying that the term specifically refers to bestiality, not to general 'confusion' or broader ideas of mixture.

Original Strong's
apparently from בָּלַל; mixture, i.e. unnatural bestiality; confusion.
SILEX Revision
A form of sexual activity categorized in the Torah as a prohibited act, specifically referring to sexual relations that are considered illicit or contrary to normative boundaries, often denoting sexual misconduct of a transgressive or taboo nature. In context, it especially describes types of forbidden sexual unions (such as incest or bestiality), highlighting the aspect of perversion or violation of order.
From the root בָּלַל (balal), 'to mix, mingle, confound, confuse.' The noun תֶּבֶל (tebel) derives from this root and carries the sense of 'mixture' or 'confusion,' but with reference to acts that cross proper boundaries, especially in a sexual context.
Multiple

The revised gloss corrects the Strong's etymology by stating the root derivation is unsubstantiated and the origin is uncertain. It also corrects the identification of Tidal as a Canaanite, clarifying he is not a Canaanite in the strict sense but associated with regional kings. These are corrections of both etymology and definition (or cultural anachronism regarding 'Canaanite').

Original Strong's
perhaps from דְּחַל; fearfulness; Tidal, a Canaanite; Tidal.
SILEX Revision
Tidal; a personal name referring in the Hebrew Bible to a king allied with other rulers during the era of Abraham. The meaning of the name is uncertain, though some have suggested possible connections to terms for fear or awesomeness, or to foreign-language origins. In context, the word serves as a proper noun designating an individual.
The etymology is uncertain. The name is possibly unrelated to known Semitic roots. Strong suggested a connection with the root דחל (to fear), but this is unsupported and now generally rejected. Some scholars propose a non-Semitic, possibly Hurrian or Anatolian, origin, as similar-sounding names appear in ancient Near Eastern texts.
Multiple

The SIBI gloss corrects Strong's on both etymology (rejects Strong's root derivation) and definition (rejects specific translation as 'wilderness' or 'desert,' clarifies semantic range as denoting emptiness or disorder rather than a physical place, and nuances figurative meaning).

Original Strong's
from an unused root meaning to lie waste; a desolation (of surface), i.e. desert; figuratively, a worthless thing; adverbially, in vain; confusion, empty place, without form, nothing, (thing of) nought, vain, vanity, waste, wilderness.
SILEX Revision
A state of formlessness, emptiness, or desolation; specifically, an uninhabited or undistinguished expanse (as in the primeval earth "without form"), or, by extension, a place or situation characterized by disorder, futility, or utter lack. In prophetic and poetic contexts, also denotes chaos, futility, or that which is unreal or insubstantial.
The term תֹּהוּ (tohu) is likely derived from a root conveying 'emptiness' or 'waste', but no cognate verb occurs in biblical Hebrew itself; related forms are attested in Northwest Semitic languages with senses like 'waste' or 'desolate.' The etymology remains uncertain.
Multiple

The revised gloss corrects the etymology (noting that deriving the word from אָשַׁר is debated and unsupported), and the definition (clarifying that 'grove' is a mistranslation, as it refers to a specific cultic object, not a natural grove of trees). It also removes translation tradition bias introduced by the KJV's use of 'grove.'

Original Strong's
or אֲשֵׁירָה; from אָשַׁר; happy; Asherah (or Astarte) a Phoenician goddess; also an image of the same; grove. Compare עַשְׁתֹּרֶת.
SILEX Revision
A wooden cultic object, typically a sacred pole or tree, associated with ancient Canaanite and Israelite religious practice, often representing or symbolically connected to the goddess Asherah. The term may refer to both the object itself and, by extension, to the deity personified as Asherah. Most frequently, refers to the tree or wooden pole set up near altars or high places as part of local fertility cults. In some contexts, the word may denote the goddess herself as worshipped in the ancient Levant.
From the root אָשַׁר (ʼāšar), possibly meaning 'to be upright' or 'to go straight,' but connection is uncertain. The noun form אֲשֵׁרָה developed to denote the cultic object (tree/pole) or the associated goddess. The root meaning 'to be happy' is not semantically connected to this noun.
Multiple

The revised gloss corrects the original in two ways: (1) etymology—the original asserts a derivation from תָּוָה, while the revised notes the root relationship is debated and uncertain; (2) definition—the original gloss adds 'signature' and 'desire' as meanings, but the revised indicates these are unsupported by modern scholarship. The revised focuses on 'mark, sign, or symbol' as the accurate sense.

Original Strong's
from תָּוָה; a mark; by implication, a signature; desire, mark.
SILEX Revision
A visible sign or mark, often inscribed, painted, or otherwise placed as a distinguishing indicator; used particularly for a sign placed on individuals or objects, frequently for the purpose of differentiation, protection, or identification. In some contexts, the term can refer to a written sign or a personal signature. The semantic range encompasses physical marks, distinguishing symbols, and sometimes metaphorical or written tokens of identification.
From the root תוה (t-w-h), which in its verb form means 'to mark, inscribe, make a sign.' The noun תָּו derives from this verb and refers to the result of the action — a mark or distinguishable sign. The root's core meaning is 'to mark' rather than simply 'to desire.' The later Hebrew letter 'tav' may be named after this ancient sign or mark, reflecting the original pictorial concepts of script.
Multiple

The revised gloss corrects the original's etymology by clarifying that 'extension of the hand' is idiomatic and not a literal definition, and notes the precise relationship between gesture and verbal action is debated. The definition is also corrected: the SIBI gloss emphasizes thanks/acknowledgment and critiques the translation of תּוֹדָה as 'choir' or mere 'adoration' as interpretive rather than lexical. Thus, the revised gloss addresses both etymological and definitional issues.

Original Strong's
from יָדָה; properly, an extension of the hand, i.e. (by implication) avowal, or (usually) adoration; specifically, a choir of worshippers; confession, (sacrifice of) praise, thanks(-giving, offering).
SILEX Revision
Verbal or ritual expression of gratitude or praise, especially directed toward a deity; acknowledgment, confession, or thanksgiving, often accompanied by acts of worship such as songs or offerings. The term refers both to the act (spoken or sung words) and to particular offerings or sacrifices of thanksgiving in ritual contexts.
From the root ידה (y-d-h), meaning 'to throw, cast' (chiefly the hand), which develops to 'to thank, praise, confess' through the gesture of extending the hand in acknowledgment. The noun תּוֹדָה (tôwdâh) is a feminine abstract noun formation from this root, indicating the state or act related to thankfulness or confession.
Multiple

The revised gloss corrects the original in two material areas: (1) etymology, by stating the root is uncertain, in contrast to Strong's assertion of a root relating to 'scraping'; and (2) definition, by restricting the meaning to 'mark, inscribe, delineate' and explicitly rejecting the meaning 'to grieve' as a historical misinterpretation. The original's suggestion of 'to grieve' is not supported by modern scholarship.

Original Strong's
a primitive root (or perhaps identical with תָּוָה through a similar idea from scraping to pieces); to grieve; limit (by confusion with תָּוָה).
SILEX Revision
To mark, describe, delineate, or trace out, especially in reference to boundaries or lines; by extension, to inscribe or sketch. In some contexts, the term is used with the nuance of drawing or sketching with a physical implement (such as marking out on a surface), but in poetic or metaphorical usage may refer to describing or outlining an idea, fate, or path.
Root תוה (t-v-h) carries the core sense of 'to mark, delineate, describe.' The root suggests the act of making a mark or boundary, often by drawing or tracing. The primary verb תָּוָה derives directly from this root, indicating marking, usually in the sense of defining a space or path. Occasionally confusion with roots associated with grief or limit appears in some dictionaries, but primary usage relates to marking or defining.
Multiple

The revised gloss corrects the etymology, stating the connection to יָעַף is uncertain and debated, whereas the original presents it as definite. It also corrects the definition: the original includes meanings like 'weariness,' 'toil,' and 'plenty,' while the revised gloss limits the meaning to 'heights' or 'lofty places' (literal or metaphorical), explicitly rejecting 'weariness' or 'toil.'

Original Strong's
from יָעַף; (only in plural collective) weariness, i.e. (by implication) toil (treasure so obtained) or speed; plenty, strength.
SILEX Revision
Physical or metaphorical strength, power, or might; sometimes used to indicate abundance or substance, especially in the sense of what is produced by force or vigor. In poetic use, designates attributes of physical might (as in the horns or strength of wild animals), vigor, or the vital powers of a person or group. It may also figuratively refer to resources or wealth derived from strength.
From the root יעף (y-ʻ-p), which in its verbal forms means 'to be weary, faint, tire,' but the nominal form תּוֹעָפָה has shifted by semantic extension to indicate the exertion of force or the product thereof (i.e., might or strength) rather than the result of exhaustion. The form is a noun, feminine, usually found in the plural in usages.
Multiple

The revised gloss corrects both the etymology (noting it is uncertain, whereas the original provides a speculative root and physical sense that is not supported) and the definition (removing 'to crush' and narrowing the meaning to deceit/fraud).

Original Strong's
from an unused root meaning; to dissever, i.e. crush; deceitful.
SILEX Revision
Denotes what is deceitful, unreliable, or treacherous; refers to something that betrays trust because it appears solid or supportive but is, in fact, prone to fail or give way. Used in the context of metaphorical or literal support that proves false or untrustworthy.
Root is uncertain; possibly connected to an unused root implying 'to break, crush, shatter.' The form תָּכָךְ occurs only in poetry and is rare; related in meaning to expressions describing something that is liable to fail or disappoint.
Multiple

The revised gloss corrects the etymology, noting uncertainty in the root derivation and challenging Strong's assertion of contraction from תָּלַל. It also updates the definition, specifying the term as an archaeological mound marking ancient sites and rejecting the gloss 'strength' as unsupported by current scholarship.

Original Strong's
by contraction from תָּלַל; a mound; heap, [idiom] strength.
SILEX Revision
An artificial mound, often composed of accumulated layers of debris from successive human habitation, typically created over centuries as settlements were built atop the ruins of earlier occupations. In biblical contexts, denotes a man-made ruin-mound marking the location of an ancient city or settlement.
Root: תלל ('tl'). The verb תלל means 'to heap up, pile.' תֵּל is a nominal form denoting a physical mound, especially one formed from accumulated ruins. The link is from the idea of heaping up material to create a raised feature in the landscape.
Multiple

The revised gloss corrects both the etymology (denying a connection to הָתַל and questioning related cognates) and the definition (removes the idea of 'elevate' or 'eminent,' focusing instead on physical piling or accumulating).

Original Strong's
a primitive root; to pile up, i.e. elevate; eminent. Compare הָתַל.
SILEX Revision
A verb meaning to pile up, heap together, or make something elevated, especially in a physical sense. It conveys the idea of gathering or accumulating objects to form a mound or raised area. In rare contexts, the term can refer to making something prominent or notable by piling it up, with a possible extended sense of being distinguished due to elevation.
Root תּ־ל־ל (תלל), meaning generally 'to pile up' or 'to form a mound.' The verb is a denominative formation derived from תֵּל (tel), which refers to a mound or artificial hill, often one marking an ancient settlement ruin. The root's core idea is the act of accumulating or raising earth or objects into a heap or mound.

אֵת H854 (ʼêth)

Multiple

The SIBI gloss corrects Strong's on both etymology (not derived from אָנָה; etymology is uncertain) and definition (the primary function is as the marker of the definite direct object, not a preposition meaning 'near, with, by, at, among,' etc.; Strong's gloss conflates this particle with the separate but identically spelled preposition).

Original Strong's
probably from אָנָה; properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc.; against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix.
SILEX Revision
A preposition indicating proximity or association, functioning primarily to express "with" or "in company with." The core sense is that of accompanying, being together with, or at someone's side, whether in physical location or figurative presence. Rarely, it can convey the sense of opposition when context demands. Most common as a marker introducing the accompanying party, group, or object in actions and relationships.
From the root את (aleph-tav), which in related forms connotes nearness or proximity. This prepositional usage is distinct from the more frequent accusative marker אֵת (H853), though the roots are homographs. The prepositional אֵת is ultimately connected to the concept of "being with" or "beside," perhaps originally denoting physical closeness.
Multiple

The revised gloss corrects Strong's on both etymology (uncertainty about the root and its connection) and definition (challenges the tradition of rendering as 'dragon' or 'whale' and emphasizes ambiguity between jackal and legendary beast). It also calls out translation tradition bias in Strong's interpretations tied to KJV usage.

Original Strong's
from an unused root probably meaning to elongate; a monster (as preternaturally formed), i.e. a sea-serpent (or other huge marine animal); also a jackal (or other hideous land animal); dragon, whale. Compare תַּנִּין.
SILEX Revision
Large, often fearsome animal; in many contexts, a wild land animal such as a jackal; in other cases, a generic reference to wilderness creatures or monsters. The term can refer specifically to the jackal, but also serves as a poetic or generic term for a variety of wild or ominous desert animals, sometimes mythologized. It occasionally overlaps with the imagery of chaos monsters or serpents in Israelite poetry and narrative.
Root uncertain; possibly related to תנן or the root תנן (t-n-n), which suggests 'to extend' or 'to be stretched out,' but this is not firmly established. The form תַּן seems to be a shorter variant or cognate of תַּנִּין (tannin), which means 'sea monster,' 'dragon,' or 'serpent.' The actual lexical sense of תַּן in most biblical texts is that of a wild, howling land animal, most commonly identified with the jackal.
Multiple

The revised gloss corrects the original in two main areas: (1) etymology, by stating the root is uncertain, whereas Strong's listed it as a 'primitive root'; and (2) definition/translation_tradition, by specifying that rendering the term as 'abomination' can overstate its meaning, and that 'detest' or 'abhor' are more accurate, while Strong's promotes 'abominable.'

Original Strong's
a primitive root; to loathe, i.e. (morally) detest; (make to be) abhor(-red), (be, commit more, do) abominable(-y), [idiom] utterly.
SILEX Revision
To abhor, detest, or view with intense aversion or repugnance, especially in a moral or ritual context. The verb denotes a reaction of strong distaste or rejection, often with a connotation of turning away or despising because of perceived vileness, uncleanness, or impropriety. In biblical usage, the term is frequently applied to moral revulsion against conduct or practices that violate Israelite ethical or ritual norms.
Root: תּ־ע־ב. The root conveys the sense of abomination or strong rejection, but its exact etymological origin is uncertain; it appears in Hebrew but is not clearly attested in related Semitic languages. The verb form tantalizes with the idea of 'making abominable' or 'regarding as loathsome'.
Multiple

The revised gloss corrects the etymology, stating the root is of uncertain origin rather than categorically primitive. It also narrows the core definition, noting that 'overlay' and 'use unwarrantably' are not inherent meanings but context-dependent, whereas the original presents them as direct senses. This addresses both definition and etymological concerns.

Original Strong's
a primitive root; to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay; figuratively, to use unwarrantably; catch, handle, (lay, take) hold (on, over), stop, [idiom] surely, surprise, take.
SILEX Revision
To seize or lay hold of, to grasp or capture (often with physical force or intent), to handle skillfully, to wield an object (such as a tool or weapon), or to apprehend a person. In extended or metaphorical contexts, it means to take into custody, to arrest, or to acquire mastery over a subject or situation. The word can also denote occupying or taking possession of something, as well as gaining expertise or proficiency.
From the root תפשׂ, which fundamentally means 'to grasp' or 'to seize.' The lexical verb תָּפַשׂ is a direct derivation from its triconsonantal root, emphasizing an act of grasping or capturing, whether of objects, people, or concepts. Its basic sense relates to physically taking hold and by extension, gaining control or mastery. There is no indication of borrowing from other languages or of uncertain etymology.