SILEX Revision Notes

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

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

The original gloss categorizes אָב as a 'primitive word,' presuming direct primacy without addressing etymology. The revised gloss points out the etymology is uncertain and debates possible roots, correcting the implication of clear derivation in the original.

Original Strong's
a primitive word; father, in a literal and immediate, or figurative and remote application; chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'.
SILEX Revision
Male ancestor; in primary sense, a biological or adoptive male parent. Extends to forebear or distant ancestor—collectively understood as 'fathers' in reference to previous generations. Also used for male head of a family or clan, founder or originator of a profession or tradition. Can denote a respected elder or principal figure of a group. In certain idiomatic uses, represents the origin or source of something (e.g., 'father of violence'). By extension, may refer to God as the ultimate source or progenitor, though this is less frequent in Biblical Hebrew than in later traditions.
From the root אָב meaning 'father.' The root conveys the notion of source, origin, or progenitor. The word is linguistically basic in Northwest Semitic languages and attested with cognates in Ugaritic (ab), Aramaic (אב), and Akkadian (abu). The meaning of 'father' appears as an independent root, without clear derivation from more foundational morphemes within Hebrew. The term gives rise to a variety of derivative forms and is also used as an element in many personal names (often as 'Abi-', meaning 'my father is...').
Etymology

The revised gloss corrects the original's assertion that אֲבַדֹּה is 'the same as אֲבֵדָה, miswritten for אֲבַדּוֹן,' by noting that its formation is uncertain and it may be a textual variant or scribal error, but the relationship is not definite. The revised gloss is more cautious and less definitive, correcting oversimplification in the original etymology.

Original Strong's
the same as אֲבֵדָה, miswritten for אֲבַדּוֹן; a perishing; destruction.
SILEX Revision
A state or condition of ruin or complete destruction; loss or extinction. Refers specifically to the act or process of perishing or being destroyed, often used in poetic or metaphorical contexts to emphasize utter devastation or obliteration. The term may denote the loss of persons, communities, or objects through overwhelming force or calamity, and is associated with total undoing.
Derived from the root אבד (ʼ-b-d), which means 'to perish, be lost, be destroyed.' The form אֲבַדֹּה arises from this root, indicating an abstract noun of action related to the process or state of perishing. It closely relates to, or may be a variant/miswriting of, אֲבַדּוֹן (Abaddon), which personifies destruction or the place/state of ruin. Some manuscripts may conflate these forms due to the similarity in spelling and pronunciation, particularly in poetic texts.
Etymology

The revised gloss casts doubt on Strong's direct etymological derivation and points out that the connection to אֲגַם ('pool' or 'marsh') is uncertain and debated. It also clarifies that semantic difficulties exist. In addition, it calls out meanings like 'kettle' or 'hook' as interpretive expansions, not lexical certainties, correcting Strong's broader and less precise gloss.

Original Strong's
from the same as אֲגַם; a marshy pool (others from a different root, a kettle); by implication; a bulrush (as growing there); collectively a rope of bulrushes; bulrush, caldron, hook, rush.
SILEX Revision
A stalk or stem of a marsh plant, particularly the bulrush or reed (genus Juncus or related swamp vegetation), and by extension, an object crafted from or resembling such a stalk, such as a cord or rope. In poetic or metaphorical contexts, used for items resembling flexibility or pliability of such reeds (e.g., a kind of chain or binding).
From the root אגם ('a-g-m), relating to marsh or pool. The primary sense of the root is 'marsh, pool of water,' and the noun אַגְמוֹן is a derived form meaning something that grows in such an environment—specifically, the stem or stalk of marsh plants. The extension of meaning to objects made from the plant (cord, chain) or comparisons to such stalks arises from common usage of the vegetation for crafting.
Etymology

The SIBI gloss corrects Strong's etymology claim. Strong's traces the word's origin to 'whiteness' (בּוּץ), but the revised gloss states that the etymology is uncertain, that a formal connection to 'whiteness' is not established, and that color is not evidenced as relevant. The original's etymological explanation is speculative and rejected by modern scholarship.

Original Strong's
from the same as בּוּץ; an egg (from its whiteness); egg.
SILEX Revision
Egg, the fertilized or unfertilized reproductive body of a bird, commonly used of bird eggs and once metaphorically in the Hebrew Bible. The term refers specifically to the egg as an object distinct for its biological and culinary function, and is used both literally (egg as food or young life form) and, in poetic contexts, as an image for vulnerability or value.
From the root בוץ (b-w-ts), whose core meaning is 'white, whiteness.' The noun בֵּיצָה derives from this root, likely referencing the color of the eggshell. The lexical meaning is more specific than the root's broad sense of 'whiteness,' signifying the tangible object (egg) rather than abstract color.
Etymology

The revised gloss corrects the etymology, noting that the term is borrowed from Old Persian and not derived from a Semitic root, whereas the original incorrectly implies a correspondence to a Hebrew term as its source.

Original Strong's
(Aramaic) corresponding to בִּירָה; a palace; palace.
SILEX Revision
A large and imposing building, typically serving as an administrative, royal, or governmental center; in Aramaic biblical texts, this term most often refers to a palace, fortress, or citadel, especially one associated with rulers or officials. Depending on the context, it can denote a royal residence, a seat of governance, or a fortified stronghold within a city.
From the root בִּיר (in Hebrew, possibly borrowed from Old Persian or Akkadian origins) denoting a fortified place or sizable public building. The term is found primarily in Aramaic sections of the Tanakh and is closely related to the Hebrew בִּירָה (birah, 'palace, citadel'), possibly adapted from Persian 'bîra', which itself derives from older Mesopotamian languages.
Definition

The SIBI gloss clarifies that 'בִּירָה' specifically refers to a large fortified structure or palace used as a seat of authority, contrasting with the original which more generically defines it as 'castle or palace.' The revised gloss thus narrows and specifies the meaning, indicating it does not refer to any general large building.

Original Strong's
of foreign origin; a castle or palace; palace.
SILEX Revision
A large, fortified building or citadel, typically serving as a palace, governmental complex, or main fortress; by extension, the central or most significant administrative or defensive structure within a city. The term often denotes a significant complex serving royal, administrative, or protective functions rather than an ordinary residence or general structure.
Loanword; etymology uncertain. The term does not derive from a known native Semitic root and is widely regarded as a borrowing, perhaps from Old Persian 'baira' (fortress, palace) or Akkadian 'bīru' (fortress, castle). Its adoption into Biblical Hebrew reflects external influence during the exilic or early post-exilic periods.
Etymology

The revised gloss corrects the original's implied Hebrew derivation by noting that while the word uses the noun בִּירָה (birah), its ultimate origin is uncertain and possibly a foreign loanword. Strong's gloss gives a simple Hebrew root derivation, which the revised gloss says is not definitive.

Original Strong's
from בִּירָה; a fortress; castle.
SILEX Revision
A fortified structure, often denoting a citadel, stronghold, or central defensive building within a city. The term refers to a place of secure defense, typically constructed for strategic protection and to function as a seat of authority. In certain contexts, it may indicate a particularly large or prominent fortress, distinguished from general city walls or simple towers.
From the root בִּירָה (bîrāh), meaning 'fortress' or 'palace,' which may ultimately derive from an Akkadian loanword birtu, meaning 'fortress' or 'castle.' The suffix -נִית (nît) is a feminine ending, forming a feminine noun that appears to be a variant or diminutive, but the precise nuance of the suffix in this context is debated. Root: בִּיר, itself a loan or adapted term reflecting the infrastructure of fortified cities in the Ancient Near East.
Etymology

The revised gloss corrects the etymological claim that the word 'bayit' is 'probably from בָּנָה abbreviated,' noting instead that although commonly associated with 'to build,' the precise etymology is uncertain.

Original Strong's
probably from בָּנָה abbreviated; a house (in the greatest variation of applications, especially family, etc.); court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out).
SILEX Revision
A physical structure used for human habitation (house, dwelling), an architectural building, or a shelter. By extension, designates a household (the people living together in a house), a lineage or family group (often used in genealogical or dynastic contexts: 'house of X'), a clan, a dynastic entity (especially of rulers: 'house of David'), or a temple (especially the sanctuary for the national deity; e.g., 'House of YHWH' for the Jerusalem temple). In rarer uses, refers to a prison or dungeon, a palace, or other large buildings. The semantic range can include interior rooms or compartmentalized spaces within other structures.
Root בנה (“to build, construct, establish family”). בַּיִת is a primary noun form rooted in the idea of constructed space or structure. While בנה emphasizes the action of building or establishing, בַּיִת refers to both the result (a built dwelling) and associated social units (those belonging to or arising from that house).
Definition

The revised gloss corrects the meaning of אָוֶן from 'vanity' (as in Strong's) to 'trouble,' 'wickedness,' or 'iniquity,' which are more accurate in context. The revised gloss also clarifies that 'Beth-Aven' is an ironic/pejorative renaming of Bethel rather than a separate geographic location, correcting the implication in Strong's that it is a distinct place in Palestine.

Original Strong's
from בַּיִת and אָוֶן; house of vanity; Beth-Aven, a place in Palestine; Beth-aven.
SILEX Revision
Beth-Aven is a toponym meaning 'house of iniquity,' 'house of wickedness,' or 'house of deceit.' Used in the Hebrew Bible as both a proper place name and, on occasion, a derogatory re-naming for a site associated with apostasy or wrongful worship. The semantic range includes literal identification of a location and figurative application to disparage another site.
Compound from the Hebrew noun בַּיִת (bayit, 'house') and אָוֶן ('awen, 'trouble, iniquity, vanity, wickedness,' or 'deceit'), thus literally 'house of iniquity.' The root for בַּיִת is בנה (b-n-h, 'to build'), and for אָוֶן is א-ו-ן ('to act unjustly, lead astray, trouble, iniquity'), but within the compound the elements are in their nominal forms, functioning as a toponym. The name is likely a deliberate polemic or wordplay rather than a neutral toponym.
Etymology

The revised gloss clarifies that 'El' can refer more broadly to a generic deity or specifically to the Israelite God, rather than simply 'God,' as Strong's implies. This corrects the older implication that 'El' always means the Israelite God.

Original Strong's
from בַּיִת and אֵל; house of God; Beth-El, a place in Palestine; Beth-el.
SILEX Revision
A proper noun designating a significant place in ancient Israelite tradition, meaning 'house of El (God).' The word denotes a sanctuary or settlement, commonly associated with an important cultic site north of Jerusalem. It can refer to the site itself, the city that developed there, or, in some periods, the religious establishment integral to Israelite ritual practice. The semantic range includes both the literal sense of a physical location and the symbolic association as a center of religious activity.
Compound derived from בַּיִת (bayit, 'house') and אֵל (El, a divine title or the chief god in Northwest Semitic, frequently used as a theonym in personal and place names). The construction בֵּית־ ('house of...') is a common toponymic prefix in Hebrew, indicating a location dedicated to or associated with a deity, notable person, or function.
Etymology

The revised gloss corrects the original's speculative etymology linking 'Arbel' to 'ambush.' The revised entry asserts that this connection is unsupported by evidence and that 'Arbel' is more likely a proper name with uncertain origin.

Original Strong's
from בַּיִת and אֶרֶב and אֵל; house of God's ambush; Beth-Arbel, a place in Palestine; Beth-Arbel.
SILEX Revision
Proper noun designating a specific place-name: Beth-Arbel. The literal meaning is 'House of Arbel' or possibly 'House of God's ambush/ambush of God,' depending on the interpretation of the second element. As a place-name, it refers to a location mentioned in prophetic context, and its precise location remains uncertain. The semantic range is limited to geographic designation in the Hebrew Bible but may carry an associative meaning derived from its etymological components.
A compound noun from בֵּית (bêth, 'house [of]') and אַרְבֵּאל (Arbêl). The second element is uncertain in etymology: it could derive from an otherwise unknown toponym Arbel or a combination of elements meaning 'ambush of El (God)' (from the root ארב, 'to ambush') + אֵל (El, God), but there is no conclusive evidence. Many scholars simply treat ארבל as an established place-name.
Etymology

The revised gloss notes that the traditional derivation from the root נָגַן is uncertain, correcting Strong's claim of probable derivation. The etymology is not linguistically secure, so the original's etymological claim is materially outdated.

Original Strong's
probably from נָגַן; a bowl (as pounded out hollow); basin, cup, goblet.
SILEX Revision
A large, shallow vessel, typically a basin, used for holding liquid or for ritual washing; more generally, a bowl. The word refers to objects made of metal (often bronze), frequently employed within ceremonial or domestic contexts. In some passages, the term denotes basins associated with the Tabernacle or Temple used for receiving blood or for ablutions.
From the root נגן (n-g-n), potentially related to being 'struck', 'played', or 'hollowed out' (as in musical instruments or vessels formed by hammering), but this etymology is debated. The formation suggests an object created by hollowing or beating metal, aligning with manufacture methods for basins.
Definition

The revised gloss clarifies that the place name refers to a site associated with the Canaanite deity Baal and emphasizes its religious and cultural context as a sanctuary or dwelling dedicated to Baal. It also warns against narrowly defining 'Baal' as a single deity, noting its varied local manifestations. The original gloss is more mechanical and does not address these theological or cultural nuances, or the broader range of possible meanings for 'Baal' and the compound name.

Original Strong's
from בַּיִת and בַּעַל and מָעוֹן; house of Baal of (the) habitation of (apparently by transposition); or (shorter) בֵּית מְעוֹןlemma בֵּית מעוֹן missing vowel, corrected to בֵּית מְעוֹן; house of habitation of (Baal); Beth-Baal-Meon, a place in Palestine; Beth-baal-meon. Compare בַּעַל מְעוֹן and בְּעֹן.
SILEX Revision
A proper name: 'House of Baal of Meon' or 'House of Baal-Meon', referring to a specific settlement east of the Jordan River. The name designates a place associated with the worship of the deity Baal and/or the locality Meon, indicating either a sanctuary, residence, or territorial possession characterized by (or dedicated to) Baal as understood in the local cultural-religious context. In some references, the shorter form בֵּית מְעוֹן (Beth-Meon, 'House of Meon') appears, possibly reflecting abbreviation or variant local usage. The full phrase may highlight the presence of a Baal cultic sanctuary or ancient Canaanite/Transjordanian religious heritage at this location.
Compound name from three Hebrew roots: בֵּית (house, dwelling place) from בנה (to build), בַּעַל (Baal, lord, owner; a Canaanite deity) from בעל (to own, rule over), and מְעוֹן (Meon, habitation, residence, dwelling) from עון (to dwell, reside). The construction denotes possession or association: 'House of Baal (of) Meon' or plausible apposition 'House of Baal-Meon'.
Etymology

The revised gloss corrects the claim that the second element is from the verb 'to create' (בָּרָא), clarifying that the etymology is uncertain and the association with 'create' is not linguistically secure.

Original Strong's
xlit Birʻîy corrected to Birʼîy; from בַּיִת and בָּרָא; house of a creative one; Beth-Biri, a place in Palestine; Bethbirei.
SILEX Revision
A toponym meaning 'house of Bir'i' or 'house belonging to Bir'i'. Refers specifically to a settlement or location within the territory of the tribe of Simeon, and appears as a proper noun in genealogical records in the Hebrew Bible. The name may either indicate a site associated with an individual named Bir'i or preserve a theophoric element, though the precise meaning of 'Bir'i' is unclear.
From the noun בַּיִת (bayit, 'house') combined with בִּרְאִי (Bir'i), treated here as a personal name or a place-related designation. The second element's root is uncertain but is likely a proper name not otherwise attested. It has no direct connection with the verb בָּרָא ('to create'), despite the similarity in consonants, as the vocalization and context do not support this derivation.
Etymology

The revised gloss corrects Strong's implied certainty regarding the etymology of 'בָּרָה,' noting that its origin is uncertain and debated, whereas Strong's confidently derives it from elements meaning 'house of the ford.'

Original Strong's
probably from בַּיִת and עֲבָרָה; house of (the) ford; Beth-Barah, a place in Palestine; Beth-barah.
SILEX Revision
Proper noun designating a location, likely meaning 'house of crossing' or 'place of the ford.' Refers specifically to a settlement or site associated with a river crossing, most notably mentioned in the context of Gideon's pursuit of the Midianites. The term indicates a place characterized by its location at or near a ford, an accessible crossing point over a river.
Derived from the noun בַּיִת (bayit, 'house') and a form related to the root עבר (ʿ-b-r, 'to cross, to pass over'). The combination בֵּית בָּרָה (Bêyth Bârâh) thus means 'house/place of crossing/ford.' The specific form בָּרָה is debated; some propose a variant of עברה ('ford, crossing'), though the etymology is not fully certain and may reflect a regional toponym.
Cultural Anachronism

The original gloss uses the term 'Palestine' to indicate location, which is anachronistic for the biblical context; the revised gloss clarifies the geographic reference as ancient Israel's hill country, correcting this cultural anachronism.

Original Strong's
from בַּיִת and גָּדֵר; house of (the) wall; Beth-Gader, a place in Palestine; Beth-gader.
SILEX Revision
Beth-Gader refers to a settled place named in biblical tradition, meaning 'house of the wall' or 'enclosure house.' The term denotes a location that likely derived its name from a prominent wall, fence, or enclosure, reflecting either a physical characteristic (such as defensive architecture or a notable structure) or an association with agricultural activity (such as an enclosure for livestock). In biblical usage, it is a proper place-name and not a common noun.
Compound of בֵּית (bêth, 'house') and גָּדֵר (gāder, 'wall,' 'fence,' or 'enclosure'). The root of גָּדֵר is גדר, meaning 'to wall, fence, enclose.' בֵּית is derived from the root בית, 'to house, contain.' Thus, beth-gader literally means 'house of the wall/fence/enclosure.'
Definition

The SIBI gloss corrects the original Strong's by noting that the meaning of גָּמוּל is uncertain and can mean 'recompense' or 'full-grown,' not strictly 'weaned.' The original gloss fixes the meaning as 'house of (the) weaned,' which the SIBI gloss recognizes as too narrow and potentially misleading.

Original Strong's
from בַּיִת and the passive participle of גְּמוּל; house of (the) weaned; Beth-Gamul, a place East of the Jordan; Beth-gamul.
SILEX Revision
Proper noun: Name of a settlement east of the Jordan River, likely meaning 'house of recompense' or 'house of reward'. Refers specifically to a locality mentioned as included among the towns of Moab in prophetic oracles. The form derives from the noun 'house' combined with a participial or nominal form related to requital or recompense, possibly indicating either the function, reputation, or a traditional aspect of the site.
From the Hebrew בַּיִת (bayit, 'house') plus גָּמוּל (gāmûl), derived from the passive participle of the root גמל (g-m-l), which fundamentally means 'to deal with fully, to repay, to recompense, to wean'. Hence, the name probably means 'house of recompense', though 'house of weaning' is a less likely interpretation in context.
Etymology

The revised gloss corrects the original's assumption about the dual form in the second element, stating that it may indicate abundance or quality rather than referring strictly to 'two' fig cakes. It also notes that the precise derivation is uncertain, whereas the original is more confident in the duality implying 'two figcakes.'

Original Strong's
from בַּיִת and the dual of דְּבֵלָה; house of (the) two figcakes; Beth-Diblathajim, a place East of the Jordan; Beth-diblathaim.
SILEX Revision
A toponym referring to a settlement east of the Jordan, likely in Moabite territory, signifying 'house of fig cakes' or 'house of fig-cakes' (possibly 'double fig-cake'), based on the meanings of its constituent parts. The name reflects either a place associated with the production or abundance of dried figs pressed into cakes, or a site named for its agricultural product. Used as a geographic designation in the prophetic literature.
Formed from בֵּית ('house of') + דִּבְלָתַיִם, a dual/plural form related to דְּבֵלָה ('pressed fig cake'). The dual ending in דִּבְלָתַיִם suggests 'double fig cakes' or 'figcakes' as a collective. The whole name thus means 'house of fig cakes.' The root for דְּבֵלָה is דבל, meaning 'to press, compress' (related to processing figs).
Definition

The SIBI gloss corrects the original by clarifying that 'Beth-Dagon' refers more specifically to cultic or religious sites associated with the deity Dagon, not simply general habitations or settlements. This nuance about religious function and cultural context is absent in the original.

Original Strong's
from בַּיִת and דָּגוֹן; house of Dagon; Beth-Dagon, the name of two places in Palestine; Beth-dagon.
SILEX Revision
A place name meaning 'House of Dagon', referring to a location dedicated to or associated with the deity Dagon. The term functions as a toponym, denoting sites significant for the presence, worship, or cult of the god Dagon within the wider region inhabited by the ancient Philistines and Canaanites. The semantic range encompasses both the literal sense of a temple or sanctuary dedicated to Dagon and, more generally, an Israelite designation for places identified by their cultic associations.
Compound from בַּיִת (bayit, 'house') and דָּגוֹן (Dagon, a deity name). The root of בַּיִת is בנה ('to build, establish'), while דָּגוֹן is a well-attested Semitic theonym, possibly meaning 'grain' or connected to the idea of abundance, though this is debated. The literal meaning is 'House of Dagon.'
Etymology

The revised gloss clarifies that the meaning of 'Gilgal' is debated and probably refers to a 'circle [of stones]' or 'roll/circle,' correcting the original, which gave 'rolling' as an unqualified definition. This addresses the uncertainty in the etymology that the original gloss does not reflect.

Original Strong's
from בַּיִת and גִּלְגָּל with the article interposed; house of Gilgal (or rolling); Beth-hag-Gilgal, a place in Palestine; Beth-gilgal.
SILEX Revision
A settlement or shrine named 'the house at the (the) Gilgal,' referencing a specific Gilgal location. Used as a toponym for a site associated with religious or cultic activities, or possibly a permanent structure at the Gilgal.
Compound of בַּיִת (bêth, 'house') + the definite article הַ (ha, 'the') + גִּלְגָּל (Gilgal, interpreted as 'circle of stones' or 'rolling'). The root ב-י-ת (בנה) means 'to build,' while גִּלְגָּל derives from גָּלַל ('to roll'). The phrase means 'house of the Gilgal.'
Multiple

The revised gloss corrects the original on both etymology and definition. It notes that the derivation from נָגַף is uncertain, correcting the original's assertion. It also refines the definition, specifying that the term refers to the extremities or flanks of an army (not avian wings nor generic 'bands' or 'cover'), and warns against traditional but inaccurate translations. Thus, it addresses both etymology and translation tradition.

Original Strong's
probably from נָגַף (through the idea of impending); a cover or heap; i.e.; (only plural) wings of an army, or crowds of troops; bands.
SILEX Revision
A massed group, flank, or wing, particularly referring to the lateral divisions of an army or large company, with the sense of extension or projecting part. In military contexts, denotes the side divisions ('wings') of troop formations; occasionally used for crowds in arrayed formation.
From the root נָגַף (ngp), meaning 'to strike, push, press,' with an uncertain semantic connection. It may relate to the idea of pushing forward or extending outward in parallel, as an army arrayed with outstretched flanks. The word occurs only in the plural in the Hebrew Bible.
Definition

The revised gloss clarifies that 'יְשִׁימַה' refers specifically to 'wasteland' or 'desolation,' whereas the original gloss renders it more generally as 'deserts.' The revised gloss also explicitly notes the significance of the plural and article in the name, emphasizing the meaning as 'wastelands' or 'desolations' rather than the less precise 'deserts.'

Original Strong's
from בַּיִת and the plural of יְשִׁימַה with the article interposed; house of the deserts; Beth-ha-Jeshimoth, a town East of the Jordan; Beth-jeshimoth.
SILEX Revision
A place name meaning 'House of Desolations' or 'House in the Desolate Places,' referring to a settlement located east of the Jordan River on the plains of Moab. The name denotes a location characterized by barrenness or wasteland, likely reflecting the geography or environment surrounding the settlement. The phrase includes the prefixed definite article 'ha-' and refers specifically to the site traditionally called 'Beth-ha-Yeshimoth.'
From the noun בַּיִת (bayit, 'house') and the plural of יְשִׁימָה (yeshimah, 'desolation, wasteland'), with the definite article -הַ (ha-) inserted between. Thus, literally, 'House of the Desolations.' The root of yeshimah is י-שׁ-מ (ישׁם), meaning 'to be desolate.'
Definition

The SIBI gloss corrects Strong's translation of 'מֶרְחָק' as 'breadth'; the revised gloss states the accurate meaning is 'distance' or 'remoteness,' not 'breadth.'

Original Strong's
from בַּיִת and מֶרְחָק with the article interposed; house of the breadth; Beth-ham-Merchak, a place in Palestine; place that was far off.
SILEX Revision
Proper noun, designating a specific location; 'Bêyth ham-Merchâq' means 'House of the Distance' or 'House of Distance.' Refers to a place characterized by its remoteness or being situated at a great distance from another reference point. The meaning is literal and geographical, not metaphorical or symbolic.
Compound of the noun בַּיִת (house) and the noun מֶרְחָק (distance), with the definite article prefixed to מֶרְחָק, forming a toponym. The root of בַּיִת is בנה (to build, construct, establish), while מֶרְחָק derives from רחק (to be distant, far off).
Definition

The revised gloss clarifies that 'Arabah' refers to a specific geographic region south of the Dead Sea rather than a generic 'desert,' correcting the original's broader and less precise 'house of the Desert.'

Original Strong's
from בַּיִת and עֲרָבָה with the article interposed; house of the Desert; Beth-ha-Arabah, a place in Palestine; Beth-arabah.
SILEX Revision
A specific place-name in ancient Israelite territory, 'House of the Arabah' or 'House of the Steppe.' Refers to a settlement located in the arid or steppe region (the 'Arabah') between the Dead Sea and the Jordan River, most frequently as a border town within the tribal allotments. The term combines the concept of a settlement or established place ('house') with a geographic designation for the arid plain ('Arabah').
Compound from בַּיִת (bayit, 'house, dwelling, settlement') and עֲרָבָה (ʿărāvāh, 'steppe, arid plain, wilderness') with the definite article הַ (ha-) interposed; thus, literally 'house of the arid plain/steppe.'
Etymology

The original gloss suggests that 'Beth-haran' is probably for 'Beth-haram,' implying a derivation. The revised gloss corrects this by stating that 'ha-Ran' is likely a proper name and that its etymology is uncertain in this context, not necessarily equating it with 'ha-Ram.'

Original Strong's
probably for בֵּית הָרָם; Beth-ha-Ram, a place East of the Jordan; Beth-haran.
SILEX Revision
A proper noun referring to an ancient settlement east of the Jordan River, specifically mentioned as a town allotted to the tribe of Gad. The primary lexical meaning is 'house (or settlement) of Haran,' with the specific referent being a township or fortified city in the region of Gilead. The term is consistently used as a place-name without figurative or extended senses.
Compound formed from בֵּית ('house, place, settlement') and הָרָן ('Haran,' possibly a personal name, the precise meaning of which is uncertain but may denote 'mountaineer' or derive from a root meaning 'to be parched or dry'). This construction is typical of place-names in ancient Israelite geography.
Definition

The revised gloss corrects the original by clarifying that אָגַר (H103) refers generally to gathering or assembling, not specifically to 'harvesting' as in agricultural reaping. The original incorrectly ascribes an agricultural sense not supported by usage, which the revised gloss explicitly rules out.

Original Strong's
a primitive root; to harvest; gather.
SILEX Revision
To gather, collect, or bring together items, typically agricultural produce, but also used more broadly for assembling or amassing objects or resources. The primary use in the Hebrew Bible describes the act of collecting produce from fields or gathering together belongings, harvest, or sometimes people.
Root אגר, meaning 'to collect, gather, store.' The derived noun form אֹגֶר (storehouse, Prov 6:8) reflects the understood motion of assembling or bringing together. The root conveys the idea of centralizing scattered items or resources.
Definition

The original gloss defines 'Beth-hoglah' as 'house of a partridge,' treating 'Haglah' as a common noun for partridge. The revised gloss corrects this, stating it is a place name meaning 'house of Haglah' (a personal name), and notes that while 'Haglah' may be related to 'partridge,' in this context it refers to the woman Haglah, not the bird. Thus, the revised gloss shifts the meaning from an animal-based interpretation to a personal-name-based toponym.

Original Strong's
from בַּיִת and the same as חׇגְלָה; house of a partridge; Beth-Choglah, a place in Palestine; Beth-hoglah.
SILEX Revision
A proper place name referring to the settlement of Beth-Hoglah, meaning 'the house of Hoglah' or possibly 'partridge house'. The term is employed in biblical geographical lists to denote a boundary site near the border of tribal allotments in the lower Jordan Valley. Contextually, the name references a specific location rather than functioning as a common noun, with the meaning varying between a literal reading ('house of the partridge') and a patronymic ('house/settlement of Hoglah', with Hoglah being a personal name).
Compound formation of בַּיִת (bayit, 'house, dwelling, settlement') and חָגְלָה (Choglah/Hoglah, a proper personal name, also used as a designation for a bird, perhaps a partridge; etymology of this element is uncertain, but it may relate to the Hebrew noun for partridge or similar birds). Thus, בֵּית־חָגְלָה is either 'house of Hoglah' (linking to an individual's name) or 'partridge house' (if the bird meaning is intended).
Etymology

The original gloss states that the name comes from 'house of hollowness,' giving a definite etymology from 'hollow.' The revised gloss highlights that the etymology is uncertain: 'Horon' may refer to a root meaning 'hollow,' but could also reference the Canaanite deity Horon, and advises against strictly associating the name with 'hollowness.' Thus, the revised gloss corrects the certainty and scope of the original's explanation.

Original Strong's
from בַּיִת and חוֹר; house of hollowness; Beth-Choron, the name of two adjoining places in Palestine; Beth-horon.
SILEX Revision
Beth-Horon; a place name referring to two closely situated settlements (Upper Beth-Horon and Lower Beth-Horon), derived from the composite of 'house' (בֵּית) and a personal or topographical name (חוֹרוֹן). The term designates a significant location on the ascent northwest of Jerusalem, frequently mentioned in narratives relating to military campaigns and territorial boundaries. The semantic range encompasses both the specific populated places known as Upper and Lower Beth-Horon and the broader area associated with these sites.
Compound of בֵּית (bayit/bêt, 'house') and חוֹרוֹן (Horon). בֵּית is consistently used in Hebrew place names to signify a house, settlement, or shrine, often followed by a personal, topographical, or divine name; חוֹרוֹן's exact origin is debated: it may refer to a person ('Horon'), a Canaanite deity, or a topographical feature (possibly 'hollow' or 'hole'), but the etymology remains uncertain. Thus, בֵּית־חוֹרוֹן can be interpreted as 'house (town/settlement) of Horon.'
Etymology

The revised gloss corrects the original by noting that the meaning of 'kar' is debated and not strictly 'pasture', as Strong's claims. It could also mean 'lamb', and there is scholarly uncertainty about its precise meaning.

Original Strong's
from בַּיִת and כַּר; house of pasture; Beth-Car, a place in Palestine; Beth-car.
SILEX Revision
A proper noun referring to a specific locality, most likely meaning 'house of the field' or 'house of the plain,' functioning as a place-name. In biblical usage, it designates the site called Bêyth Kar, mentioned as a geographic marker but with no further narrative detail attached. The term combines two nouns to create a compound toponym.
Constructed from בַּיִת ('house') and כַּר ('field,' 'pasture,' 'plain'), thus conveying 'house of the field' or 'house of the plain.' Both components derive from well-attested Hebrew roots; בַּיִת (byt) indicating a dwelling, structure, or household, and כַּר (kr) signifying a cultivated field, large open space, or pasture.
Definition

The revised gloss clarifies that 'Bethlehem' primarily denotes the city in Judah and notes a second Bethlehem in Zebulun, while the original lists it as simply a 'place in Palestine.' The revised also specifies the non-theological nature of the term and adds nuance regarding the meaning of 'house of bread'—highlighting uncertainty about the significance of 'bread' in the name, an interpretive element absent from the original.

Original Strong's
from בַּיִת and לֶחֶם; house of bread; Beth-Lechem, a place in Palestine; Bethlehem.
SILEX Revision
A proper place name meaning 'House of Bread,' designating a town in the hill country of Judah (later Judea), primarily associated with narratives concerning the birthplaces of King David and, in later tradition, the figure of Jesus of Nazareth. The phrase literally denotes a 'house' or 'place' of 'bread' (i.e., food, sustenance), which may indicate agricultural fertility, storage, or a cultic center. Usage in the Hebrew Bible is exclusively as a toponym, without broader lexical meaning.
Compound of בֵּית (bêṯ, 'house') from root בנה ('to build, construct'), and לֶחֶם (leḥem, 'bread, food') from root לחם ('to eat, to fight' but primarily 'bread' as food staple). The name is a classic example of Hebrew toponymic construction: 'house of X'.
Definition

The revised gloss corrects the original's assumption that 'Beth-Millo' is simply 'house of the rampart' or a proper name of citadels. It explains that the term likely refers to a constructed 'filled' structure or embankment, and may function as a descriptive/topographical term rather than a distinct proper noun for two specific places. It also clarifies that the meaning and exact reference of 'Millo' are debated and possibly refer to fortification techniques, not just a rampart or house.

Original Strong's
or בֵּית מִלֹּא; from בַּיִת and מִלּוֹא; house of (the) rampart; Beth-Millo, the name of two citadels; house of Millo.
SILEX Revision
Proper noun identifying a specific fortified structure or district in ancient Jerusalem, denoting either the literal 'house or structure of the Millo' or the area associated with defensive works or ramparts. Refers to a notable landmark in Jerusalem, possibly a prominent part of the city's fortifications or administrative complex, and serves as a toponym.
Compound of בַּיִת (bayit, 'house, structure') and מִלּוֹא (millōʼ, 'filling, rampart, earthwork'). The term בֵּית מִלּוֹא thus means 'house (or structure) of the Millo.' The root of מִלּוֹא is מ-ל-א, meaning 'to fill'.
Etymology

The revised gloss corrects the original by noting uncertainty in the meaning of 'Nimrah,' suggesting it could mean 'leopard,' 'pure/clear water,' or a personal name, rather than definitively 'leopard' as the original claims. This acknowledges ambiguity the original gloss overlooks.

Original Strong's
from בַּיִת and the feminine of נָמֵר; house of (the) leopard; Beth-Nimrah, a place east of the Jordan; Beth-Nimrah. Compare נִמְרָה.
SILEX Revision
Bêyth Nimrâh is a proper name designating a settlement east of the Jordan River, understood to mean 'House of Nimrah' or 'House of the Leopard.' In biblical contexts, it refers specifically to a locality in the territory allotted to the tribe of Gad, situated in the northern part of the plains of Moab. The semantic range centers primarily on its role as a geographic toponym but also semantically contains the sense of a place characterized by or associated with the leopard or, possibly, abundant wildlife.
Compound of בֵּית (bayit, 'house, dwelling') + נִמְרָה (nimrâh, feminine of נָמֵר, 'leopard'), hence 'house/settlement of Nimrah' or 'house/settlement of the (female) leopard.' The root for 'house' is ב-י-ת (בּית), whose core meaning is 'to build, to dwell,' and for 'leopard' the root is נ-מ-ר (נמר), meaning 'to spot, to be spotted,' referring to the animal's markings. The presence of the feminine ending in נִמְרָה either personifies the place or reflects local naming conventions.

אִגְּרָא H104 (ʼiggᵉrâʼ)

Definition

The original gloss specifically defines the word as an epistle 'as carried by a state courier or postman,' whereas the revised gloss corrects this by clarifying that the term refers solely to the written message itself, without any reference to its means of delivery. The original thus inappropriately narrows the meaning based on context rather than lexical evidence.

Original Strong's
(Aramaic) of Persian origin; an epistle (as carried by a state courier or postman); letter.
SILEX Revision
A writ, letter, or official document, most often referring in Aramaic contexts to formal correspondence or missives. The word commonly appears in official or bureaucratic settings involving communication by writing, especially as transmitted among governmental authorities or between rulers and their subjects in the Persian period. While it can generically denote a 'letter,' its primary sense in the Hebrew Bible carries overtones of formality and official purpose.
Derived from Persian (Old Persian *angara, ‘message’ or ‘dispatch’), itself influenced by the verb root אנגר (to send). The Aramaic word אִגְּרָא as attested in the Hebrew Bible is borrowed from Persian administrative vocabulary into Imperial Aramaic. The Hebrew spelling reflects its adaptation into the Aramaic sections of the Tanakh. While it shares usage with the Hebrew root כתב (to write), its origin and primary association are with the world of Persian-era written communication.
Definition

The revised gloss corrects the original's rendering of 'pleasure' to the more accurate sense of 'delight' or 'Eden,' noting that 'pleasure' in the modern sense is not implied. It clarifies the semantic range and context of עֵדֶן, distancing it from anachronistic implications.

Original Strong's
from בַּיִת and עֵדֶן; house of pleasure; Beth-Eden, a place in Syria; Beth-eden.
SILEX Revision
Proper name denoting a place, 'Beth-Eden,' signifying 'House of Eden,' i.e., 'House of Delight' or 'Pleasure.' In the Hebrew Bible, it refers specifically to a region or kingdom in the vicinity of ancient Aram (Syria), noted as a location conquered by Assyrian kings.
Compound of the noun בַּיִת (bayit, 'house') and עֵדֶן (ʿēden, 'delight,' 'pleasure,' and/or possibly a proper name, Eden). Thus, the term literally means 'House of Eden' or 'Eden-house.'
Etymology

The revised gloss clarifies that the precise nuance and form of the second element (based on עָנָה) is uncertain and may be either a plural or abstract form, correcting the original's assertion of a definite plural form. This reflects modern scholarly caution and updates the etymological understanding.

Original Strong's
from בַּיִת and a plural from עָנָה; house of replies; Beth-Anoth, a place in Palestine; Beth-anoth.
SILEX Revision
A toponym meaning 'House of Anoth' or perhaps 'House of Answers/Responses,' designating a specific settlement in the ancient southern hill country, mentioned in the list of Judahite towns. The lexical meaning reflects both its compositional elements and possible local cultic or social function.
Compound formed from בֵּית (bêt, 'house') and the plural construct form of עָנָה (‘anot). בֵּית derives from the root בנה 'to build, establish,' but as a noun means 'house, household, building, place.' עָנָה, as a root, primarily means 'to answer, respond,' but place-names often feature local deities or otherwise obscure elements, so the connection may be semantic ('house of answers') or onomastic (preserving a local name).
Definition

The revised gloss specifies that 'Beth-Anath' means 'house of Anath' and points out its likely reference to the Canaanite goddess Anath, providing a concrete definition and religious context. The original only notes it as an orthographical variant and place name, omitting the semantic meaning and probable cultic significance.

Original Strong's
an orthographical variation for בֵּית עֲנוֹת; Beth-Anath, a place in Palestine; Beth-anath.
SILEX Revision
A toponymic designation meaning 'house of Anat,' referring to a settlement named after the West Semitic goddess Anat. The term primarily identifies a specific town located in the territory allotted to the tribe of Naphtali in the Hebrew Bible. The expression combines the word for 'house' or 'dwelling' with a proper name used for a Canaanite/Levantine deity, indicating the foundation and/or continued naming of the site in relation to Anat.
Compound of two elements: בֵּית (bêt), meaning 'house' or 'dwelling', from the root בנה (to build), and עֲנָת (Anat), a theophoric element representing the name of a prominent West Semitic/Canaanite goddess. The formation follows a common naming convention for ancient Levantine settlements, designating location as the 'house' or sanctuary of a deity.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that 'beth' in this context means a dedicated place or cultic site associated with Peor and does not necessarily imply a physical house or building. It highlights that 'house' should not be read literally in toponyms of this type, and also clarifies that 'Peor' likely refers to a deity or cult site, not just a geographic location. This corrects a narrow or potentially misleading definition in the original gloss.

Original Strong's
from בַּיִת and פְּעוֹר; house of Peor; Beth-Peor, a place East of the Jordan; Bethpeor.
SILEX Revision
A place name, Beth-peor, signifying 'the house (or temple/shrine) of Peor.' Refers specifically to a settlement or sanctuary east of the Jordan River associated with the cult of the deity Peor. The term denotes both a geographical location and, by implication, its religious significance as a site for worship or cultic activity.
Compound of בַּיִת (bayit, 'house, dwelling, sanctuary') and פְּעוֹר (Peor, a theophoric element referring to the deity or cult site called Peor). The place name literally means 'house (or sanctuary) of Peor,' marking the location as associated with the veneration of Peor.
Etymology

The revised gloss notes uncertainty in the etymology of פַּצֵּץ (patstsêts), which the original uncritically derives from פּוּץ (pûts). The revised corrects the impression that the derivation is certain, indicating instead that it is debated or uncertain.

Original Strong's
from בַּיִת and a derivative from פּוּץ; house of dispersion; Beth-Patstsets, a place in Palestine; Beth-pazzez.
SILEX Revision
A toponym denoting a location called 'house of dispersion' or 'house of scattering.' Used as a proper place name for a locality within the territorial allotment to the tribe of Issachar in the Hebrew Bible. The compound reflects a geographical or perhaps demographic characteristic (e.g., an area marked by dispersal, scattering, or spreading out, whether of people, objects, or terrain).
From the noun בַּיִת ('house') and the root פּוּץ ('to scatter, disperse'). The second element, פַּצֵּץ (patsets), is a derivative implying something scattered, broken, or dispersed. Thus, בֵּית פַּצֵּץ literally means 'house of scattering/dispersion.'
Translation Tradition

The original gloss emphasizes the transliteration 'Beth-zur' and suggests a definite article 'the' (house of [the] rock), while the revised gloss clarifies that the literal sense is simply 'house of rock' and the translation 'Beth-zur' reflects English Bible tradition rather than the Hebrew meaning. The revised gloss corrects the potential misunderstanding that the name refers to a specific 'the rock.'

Original Strong's
from בַּיִת and צוּר; house of (the) rock; Beth-Tsur, a place in Palestine; Beth-zur.
SILEX Revision
The name of a settlement, 'House of Rock' or 'Rock Fortress,' referring to a specific fortified city in the southern hill country historically inhabited by Israelites. The phrase carries the literal meaning of a house or place associated with a prominent rock or rocky defense. The sense is geographic and architectural — a place characterized by strong rocky features.
Compound of בַּיִת (bayit, 'house') + צוּר (tsur, 'rock, cliff, crag, fortress'). The root ב-י-ת has the core meaning 'to house, to build a dwelling.' צוּר comes from the root צ-ו-ר, meaning 'rock, cliff, stronghold.' Together, the compound forms a place name denoting a dwelling or settlement situated at or identified with a rocky outcrop or fortification. The construction is typical of biblical Hebrew place-names which reference local geography or notable characteristics.
Definition

The revised gloss corrects the original's simple definition 'house of (the) street' by clarifying that 'Rechob' may refer either to 'street, plaza, open place' or to a personal or clan name, and that the precise referent is uncertain. This broadens the possible meaning and moves away from a single translation tradition, acknowledging interpretive ambiguity not present in the original.

Original Strong's
from בַּיִת and רְחֹב; house of (the) street; Beth-Rechob, a place in Palestine; Beth-rehob.
SILEX Revision
A proper noun indicating a specific locality, 'Beth-Rechob,' meaning 'house of Rechob' or 'house by the broad place/open square.' Refers primarily to a settlement or town, typically identified with a region north of Israelite territory in narrative accounts. The term can denote a town located near the region of Lebo-hamath, often considered part of Aramean territory during the monarchic period. The term is not descriptive of a type of settlement but serves as a toponym.
Derived from the noun בַּיִת (bayit, 'house') and רְחוֹב (rechov, 'broad place, open square, street'). Combined, the phrase בֵּית רְחוֹב (Bêyth Rᵉchôwb) literally means 'house of the broad place' or 'house of the square.' The construction בֵּית X is a standard format for Hebrew place names, often signifying 'place of X' or 'house dedicated to X.'
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that 'Rapha' may not literally mean 'giant' and that rendering Beth-Rapha as 'house of the giant' is interpretive. The revised gloss stresses the uncertain specific meaning of 'Rapha' and highlights that it more likely refers to an individual or group, not necessarily a 'giant.'

Original Strong's
from בַּיִת and רָפָא; house of (the) giant; Beth-Rapha, an Israelite; Beth-rapha.
SILEX Revision
A place name meaning 'house of Rapha' or 'house of the (healing) one/giant', used in the genealogical contexts of the Hebrew Bible to denote an Israelite settlement or clan association. The word functions as a proper noun designating a specific locality or tribal grouping, rather than describing a structure or an individual.
Compound of בַּיִת (bayit, 'house') and רָפָא (Rapha, which may mean 'healer' or function as a personal name; the root רפא can denote 'to heal', but also occurs as a personal or clan name, sometimes rendered 'giant' in later traditions). Thus, בֵּית רָפָא is 'house of Rapha' or 'house of the healer/giant'.
Etymology

The revised gloss corrects Strong's confident claim that the name means 'house of ease' by stating that the second element's meaning is uncertain. The etymology is acknowledged as debated and not definitively established, whereas Strong's gives 'ease' as the root meaning.

Original Strong's
or בֵּית שָׁן; from בַּיִת and שָׁאַן; house of ease; Beth-Shean or Beth-Shan, a place in Palestine; Beth-shean, Beth-Shan.
SILEX Revision
Proper noun designating a Canaanite and later Israelite city in the northern Jordan Valley, whose name means 'house of (rest, quiet, security)'. The term combines the word for 'house' (בַּיִת) with a second element (שְׁאָן or שָׁן) likely denoting ease, tranquility, or security. The semantic range of the place name encompasses both a literal toponym and its figurative sense as a place associated with rest or security in its ancient context.
A compound constructed from the nouns בַּיִת (bayit, 'house') and either the verb שָׁאַן (sha'an, 'to be at ease, be quiet, rest securely') or a related nominal form. Hence, the place name means 'house of rest/security.' Alternative spelling בֵּית שָׁן likely reflects dialectal or orthographic variation, not a distinct etymological origin.
Definition

The revised gloss broadens the meaning of 'apple' to possibly include any fragrant or rounded fruit, not strictly the modern apple, correcting the potentially anachronistic specificity in the original. It also adds that the identification of the site is uncertain and that the name may relate to general agricultural characteristics, not exclusively 'apple.'

Original Strong's
from בַּיִת and תַּפּוּחַ; house of (the) apple; Beth-Tappuach, a place in Palestine; Beth-tappuah.
SILEX Revision
A toponym meaning 'House of the Apple(-tree),' designating an ancient site in the Shephelah region of the territory given to the tribe of Judah. The name literally denotes a place associated with apple or, more broadly, fruit trees, though not necessarily the modern apple; it could refer to any fragrant fruit tree (often thought to be the apricot or quince in ancient Israelite context).
Compound noun from בַּיִת (bayit, 'house') and תַּפּוּחַ (tappuach, 'apple' or 'apple-tree,' possibly referring generally to a fragrant fruit tree). The phrase denotes 'House of the Apple (tree).'
Etymology

The revised gloss notes that while the word is derived from 'בַּיִת' (house), the suffix is uncertain and the precise derivation is unclear, whereas the original presents the derivation as straightforwardly from 'בַּיִת.'

Original Strong's
probably from בַּיִת; a palace (i.e. large house); palace.
SILEX Revision
A large building or complex serving as a royal or official residence; palace, hall, or court complex. In its biblical context, most often denotes the main residence or citadel of a ruler or governors, occasionally extending to refer to monumental administrative buildings or fortified compounds.
From the root בָּיִת (bayit), meaning 'house, dwelling.' The suffix -ָן (-ān) is augmentative or designative, indicating a distinguished or specialized type of house. Thus, בִּיתָן (bîythân) signifies a prominent or official house, i.e., a 'palace' or 'hall.'
Definition

The revised gloss narrows the definition, clarifying that 'Baca' is not a general term for 'weeping' or just a descriptive phrase, but a specific place name with probable associations to balsam trees or weeping. The original presents 'weeping' as a direct gloss, while the revision indicates the derivation is uncertain and 'weeping' is not a direct meaning. Revised also notes geographical uncertainty.

Original Strong's
from בָּכָה, weeping; Baca, a valley in Palestine; Baca.
SILEX Revision
Proper name designating a specific geographical location—a valley named Baca. The name may relate etymologically to 'weeping', possibly signifying a 'valley of weeping', but some interpret it as referring to a type of tree or plant (e.g., balsam, mulberry) that exudes sap, aligning with the root meaning 'to weep' metaphorically. It occurs as a toponym and is not used for common nouns.
From the root בכה ('to weep'). In the name בָּכָא (Baca), the form reflects a noun possibly constructed from the verbal root, giving either a literal or figurative designation to the valley (either referencing the action of weeping or a characteristic of the location such as 'weeping trees' or the act of weeping). The precise referent of 'Baca' is uncertain; it may be a descriptive term based on flora or a symbolic reference to sorrow.
Definition

The SIBI gloss corrects the certainty suggested in the Strong's gloss about the identification of the tree as 'the mulberry tree' or a 'gum-distilling tree.' The revised gloss clarifies that the exact species is uncertain and that traditional associations (mulberry or balsam) are not definitive, reflecting modern scholarly caution.

Original Strong's
the same as בָּכָא; the weeping tree (some gum-distilling tree, perhaps the balsam); mulberry tree.
SILEX Revision
A type of tree known in biblical sources as 'bākāʼ,' often identified as a balsam or gum-producing tree, possibly the Commiphora or a related species, but the exact botanical identification remains uncertain. The term occurs as a proper noun in the phrase 'valley of Baca' (עֵמֶק הַבָּכָא), traditionally understood as 'the valley of weeping' or 'the valley of balsam trees.' The semantic range includes literal reference to a specific tree, or indirectly as a toponym with metaphorical overtones relating to weeping or sorrow, by association with the root meaning 'to weep.'
Derived from the Hebrew root בכה (b-k-h), meaning 'to weep.' The term may be linked to the resin-exuding quality of the tree, which gives the appearance of 'weeping.' However, the actual lexical meaning of בָּכָא refers specifically to the species of tree, not the act of weeping. Etymology uncertain beyond the root association with weeping/resin flow.
Definition

The revised gloss clarifies that 'firstborn' is the primary and literal meaning, while 'chief' is a derived, metaphorical sense and should not always be supplied. The original gloss presents 'chief' as an equally valid gloss, which is corrected by the revised, indicating a need for contextual caution in rendering and interpretation.

Original Strong's
from בָּכַר; firstborn; hence, chief; eldest (son), firstborn(-ling).
SILEX Revision
Firstborn; the one born first in order among siblings, especially sons, and thus holding a position of particular status or precedence within the family or clan structure. In extended uses, can denote a preeminent individual or group, or the earliest or most prominent instance of a class. The term frequently implies legal and social privileges associated with birth order, such as inheritance rights and special responsibilities.
Derived from the root בָּכַר (b-k-r), which carries the core meaning 'to be born first', 'to be early'. The noun בְּכוֹר is a masculine substantive denoting the male who is first born.
Definition

The revised gloss clarifies that the word denotes the earliest produce or fruit, particularly as an initial yield, and does not inherently suggest a figurative or 'hasty' sense unless contextually specified. This corrects the original gloss, which included 'hasty fruit' and implied a broader or possibly figurative meaning not consistently supported by usage.

Original Strong's
from בָּכַר; the first-fruits of the crop; first fruit (-ripe (figuratively)), hasty fruit.
SILEX Revision
First and earliest produce or yield of crops or fruit, typically referring to the initial portion of an agricultural harvest. The term can signify the physical first fruits brought as offerings, but also, in broader contexts, represents the most choice or earliest examples of any yield or product. Rarely, it can also be used figuratively for something that comes first in time or rank.
Derived from the root בָּכַר (bkr), meaning 'to be early' or 'to be first-born.' בִּכּוּר is the noun formation denoting 'that which ripens earliest' or 'first yield.' While the root is also related to the concept of 'firstborn' (בְּכוֹר), בִּכּוּר is specifically used for the initial produce of the field.
Definition

The revised gloss narrows the definition by clarifying that 'dripping' is not a primary sense but an association based on tears, while Strong's presents 'dripping' as a direct analogy. The revised gloss also distinguishes 'weeping' from broader terms for mourning and ritual lament, correcting the broader application implied by the original.

Original Strong's
from בָּכָה; a weeping; by analogy, a dripping; overflowing, [idiom] sore, (continual) weeping, wept.
SILEX Revision
Crying or weeping, specifically the outward act or sound of mourning, lamentation, or deep emotional distress; also in some contexts, the action of dripping or flowing, usually associated with tears. The primary lexical meaning is audible, visible expression of grief or sorrow, either individual or communal. In poetic contexts, may refer metaphorically to the continual flow of tears or sorrowful outpouring.
From the root בכה, which has the core meaning 'to weep, lament, cry out in grief.' The noun בְּכִי is a direct nominal form denoting the act, state, or sound of weeping. The root gives rise to related forms such as the verb בכה (to cry, weep) and other derivatives referring to mourning or lamentation.
Definition

The SIBI gloss clarifies that 'Bochim' is not an established geographical name but a designation referring to the Israelites' weeping reaction, correcting the impression in the Strong's gloss that 'Bochim' was an established place in Palestine.

Original Strong's
plural active participle of בָּכָה; (with the article) the weepers; Bo-kim, a place in Palestine; Bochim.
SILEX Revision
Proper noun designating a place named 'Bokim,' literally meaning 'weepers.' The underlying term, a plural active participle of the verb meaning 'to weep,' can also designate individuals characterized by weeping. In biblical context, it is used only as a place name, referring to the site where Israelites mourned after hearing a divine rebuke (Judges 2:1,5).
From the root בכה (to weep, lament). The word בֹּכִים is a masculine plural active participle (literally 'those who are weeping'). As a toponym, it likely memorializes a significant event of collective weeping or mourning.