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)
Definition

The revised gloss corrects the original by clarifying that בְּכִית refers specifically to the emotional act of weeping or expressing sorrow through tears, rather than 'mourning' more generally. The original gloss combines 'weeping' and 'mourning' without distinguishing between emotional displays and formal mourning, while the revised gloss specifies it is not primarily about ritual mourning.

Original Strong's
from בָּכָה; a weeping; mourning.
SILEX Revision
A weeping; public or intense expression of grief, lamentation, or mourning, often marked by audible crying. The term denotes the outward manifestation of sorrow, frequently for the dead or in response to calamity. It can refer to both the act (weeping loudly) and the collective event of mourning in a communal context.
From the root בכה ('to weep, cry'). בְּכִית (bᵉkîyth) is a noun formation, referring specifically to the act or event of weeping as an expression of sorrow, rather than the verb 'to weep.'
Etymology

The original claims a specific meaning ('to burst the womb') as the proper etymology. The revised gloss states the root is primitive but the exact origin is uncertain—correcting the over-specific and likely erroneous etymology in the original.

Original Strong's
a primitive root; properly, to burst the womb, i.e. (causatively) bear or make early fruit (of woman or tree); also (as denominative from בִּכּוּר); to give the birthright; make firstborn, be firstling, bring forth first child (new fruit).
SILEX Revision
To be born first; to be or become the firstborn; to bring forth as firstborn (of offspring, both animal and human); to make or designate as firstborn; occasionally, to yield firstfruits (of plants or trees). In some contexts, the verb extends to conferring the legal or social status of 'firstborn,' with its associated rights and responsibilities.
Root: בָּכַר (b-k-r), meaning 'to be firstborn.' The verb derives from the core idea of emergence or priority in order of birth, especially relating to the initial offspring. There is interrelation with the noun בְּכוֹר (bekhôr, 'firstborn') and the denominative noun בִּכּוּרִים (bikkurim, 'firstfruits'); however, the verbal sense is more foundational, with nouns developing from the root verb.
Etymology

The SIBI gloss corrects Strong's implicit claim that אִגֶּרֶת is simply the feminine of אִגְּרָא, stating that the etymology is uncertain and noting possible connections to Akkadian. This challenges the oversimplified or possibly incorrect root derivation given by Strong's.

Original Strong's
feminine of אִגְּרָא; an epistle; letter.
SILEX Revision
A written communication, typically in the form of a letter or missive, used to convey information, commands, reports, or requests between individuals or officials. Predominantly refers to a formal or official written document rather than casual correspondence.
From the root אגר (uncertain meaning in Hebrew; the noun form appears as אִגְּרָא in Aramaic meaning 'letter, document'). אִגֶּרֶת is a feminine noun most likely borrowed into Hebrew from the Aramaic, where it originally signified a letter or written communication.
Definition

The revised gloss clarifies that the term refers specifically to a young male camel, whereas the original gloss is more general ('a young camel; dromedary') and does not specify sex. The revised gloss also notes that 'dromedary' reflects later usage and should not override the primary sense, correcting an overextension in the original.

Original Strong's
from בָּכַר (in the sense of youth); a young camel; dromedary.
SILEX Revision
A young male camel, specifically in its juvenile stage, typically before reaching full maturity or adulthood. In biblical usage, it denotes a dromedary (one-humped camel) in its formative years, distinct from both infant and fully mature animals. The term is occasionally extended in poetry or lists to emphasize vitality or desirability, but the primary lexical meaning remains a young, energetic camel.
Root בּכר (b-k-r), meaning 'to be early, to be firstborn, or first in order/strength.' From this root, בֶּכֶר (beker) is derived with the sense of youthful vitality and prominence in the animal's life cycle, paralleling the idea of 'firstborn' or prime years in other contexts. The actual lexical meaning in this noun form has specialized to refer to camels, not to youth in general.
Etymology

The original gloss asserts the name is 'the same as בֶּכֶר' (implying a direct equivalence with the Hebrew noun for 'firstborn'), whereas the revised gloss clarifies that while the name Beker is likely derived from the root for 'firstborn,' the etymology is uncertain and the connection is not direct. The revised gloss also cautions against conflating the proper name with the noun meaning.

Original Strong's
the same as בֶּכֶר; Beker, the name of two Israelites; Becher.
SILEX Revision
Proper noun designating 'Beker,' the personal name borne by two distinct individuals in the Hebrew Bible. The semantic range includes its use as a personal name, with no independent lexical meaning apart from that use. In both occurrences, it identifies male descendants within Israelite genealogies.
Derived from the root בכר, meaning 'firstborn' or 'to be born first.' The name בֶכֶר (Beker) thus likely carries a connotation of 'firstborn' or one associated with primogeniture, possibly reflecting the status or hopes attached to the bearer. The form itself is a proper noun derived directly from the root.
Definition

The revised gloss corrects the original by clarifying that 'dromedary' is not a linguistically precise rendering of the Hebrew term and that the biblical term refers simply to a young female camel without specifying species or number of humps. The original's inclusion of 'dromedary' reflects a translation tradition rather than accurate lexical meaning.

Original Strong's
feminine of בֶּכֶר; a young she-camel; dromedary.
SILEX Revision
A young female camel, usually one that has not yet borne offspring; in some contexts may refer primarily to a she-dromedary (one-humped camel), stressing youth and gender. The term is used where the age and sex of the animal are relevant, often in lists of property or where specific qualities of young female camels are noted.
From the root בָּכַר (b-k-r), which means 'to be firstborn, to be early, to be young.' בִּכְרָה is the feminine form derived from the masculine noun בֶּכֶר (bekher, 'young male camel' or by extension 'young animal'). The suffix -ָה marks the feminine. Thus, the term specifically denotes a young female camel.
Definition

The original gloss suggests that the name Bocheru means 'first-born' as a direct definition, whereas the revised gloss clarifies that while the name is derived from the root meaning 'firstborn,' it is only used as a personal name in genealogical contexts and does not imply the person was literally a firstborn. The revised gloss corrects the implication that the meaning should be carried over as a direct description of the individual.

Original Strong's
from בָּכַר; first-born; Bokeru, an Israelite; Bocheru.
SILEX Revision
Personal name, meaning 'first-born' or 'born earliest,' used specifically as the name of an Israelite individual in genealogical lists.
From the root בכר (b-k-r), which has the core meaning 'to be first-born, bear or produce first.' The form בֹּכְרוּ (Bôkᵉrûw) appears as a theophoric or descriptive proper name derived from this root. The noun בכור (bekhor) is 'firstborn' in general usage; the form here is unique to the context of a personal name.
Definition

The revised gloss corrects the original's definition of 'youthful,' clarifying that בִּכְרִי is a personal name and not an adjective or descriptor. It also specifies that its etymological connection is to 'firstborn,' not 'youthful.'

Original Strong's
from בָּכַר; youth-ful; Bikri, an Israelite; Bichri.
SILEX Revision
Bikri is a personal name meaning 'pertaining to Bikri' or 'descendant of Bikri.' The formation suggests a patronymic or gentilic use. In the Hebrew Bible, Bikri specifically refers to Sheba son of Bichri, indicating 'Bichri' is likely a family or clan designation deriving from an individual ancestor named Bikri or a related root. The noun does not carry an inherent descriptive sense apart from its function as a proper noun indicating lineage or family."
Derived from the root בָּכַר (b-k-r), which generally means 'to be firstborn' or 'to bear first.' The form בִּכְרִי appears to serve as a gentilic or patronymic, signifying 'of Bikri' or 'belonging to Bikri.' The name Bikri itself may be built from the concept of 'firstborn' or may preserve a non-Hebrew or archaic naming pattern. The precise etymological connection is possible but not absolutely certain.
Etymology

The original gloss states 'by contraction for בַּעַל,' implying 'Bel' is a Hebrew contraction of 'baʿal.' The revised gloss corrects this, specifying 'Bel' is borrowed from the Akkadian 'Bēlu' and not simply contracted from 'baʿal;' it is cognate, not directly derived. Thus, the etymological link in Strong's is oversimplified or incorrect.

Original Strong's
by contraction for בַּעַל; Bel, the Baal of the Babylonians; Bel.
SILEX Revision
Proper noun referring to Bel, the principal god of the Babylonian pantheon, especially identified with Marduk in Neo-Babylonian religion. Used in the Hebrew Bible to denote a specific foreign deity rather than a generic term for 'lord.'
בֵּל is a loanword from the Akkadian belu ("lord"), itself a general title meaning 'lord' or 'master.' In Babylonian religion, Bel became a name specifically identified with the high god Marduk. The Hebrew form reflects the Babylonian usage rather than deriving from the Hebrew root בּעל (to rule, control, possess).
Definition

The revised gloss clarifies that the term refers primarily to 'anxiety' or an 'inner emotional state,' and that references to the 'heart' are metaphorical, whereas the original gloss names 'heart' as a direct meaning. The revised gloss corrects the Strong's sense that the term denotes the anatomical heart, narrowing it to emotional or metaphorical usage.

Original Strong's
(Aramaic) from בְּלָא; properly, anxiety, i.e. (by implication) the heart (as its seat); heart.
SILEX Revision
State of disquiet, anxiety, or distress, with a particular focus on internal emotional agitation; by extension, can refer metonymically to the heart as the seat of such anxiety.
Aramaic, from the root בלא (b-l-ʾ), meaning 'to be worn out, consumed, distressed.' The form בָּל is a noun deriving from this root, indicating a state of anxiety or emotional unrest. The Hebrew equivalent root (בלע or בלה) carries a similar sense of wear, fading, or being consumed, but in Aramaic, the semantic development focuses more on emotional and existential weariness.
Etymology

The SIBI gloss corrects Strong's by noting that the etymology (derivation from אוּד) is uncertain and debated, whereas Strong's asserted a specific root origin. The revised gloss de-emphasizes this etymological connection, regarding it as likely uncertain or incorrect.

Original Strong's
from the same as אוּד (in the sense of enveloping); a fog; mist, vapor.
SILEX Revision
A visible mass of water droplets suspended near the ground; mist; specifically, the atmospheric condition of fine moisture or vapor. In biblical usage, refers especially to the primordial mist that arose from the earth prior to the creation of rain. The semantic range includes both naturally occurring mist or vapor and symbolic uses connoting indistinctness or covering.
From the root אוּד (ʼûd), likely connected via the sense of enveloping, surrounding, or enveloping in moisture. The exact derivation is uncertain but suggests a phenomenon that covers or surrounds.
Definition

The revised gloss clarifies that in Aramaic usage, the verb is applied to psychological or emotional exhaustion, not physical decay. The original gloss simply says 'to afflict; wear out,' which could suggest a broader range, including physical deterioration. The revised corrects this by excluding physical decay and focusing on mental or emotional contexts.

Original Strong's
(Aramaic) corresponding to בָּלָה (but used only in a mental sense); to afflict; wear out.
SILEX Revision
To wear out, fatigue, mentally exhaust, cause to become weary or depleted in spirit or resolve; especially describes persistent pressure intended to weaken mental or emotional capacity. In Aramaic usage, this verb predominantly concerns the mental or spiritual state, signifying the process of eroding one's endurance or ability through continual challenge or harassment.
From the Aramaic verbal root בְּלָא, corresponding to the Hebrew root בלה (to wear out, use up, decay), but specifically employed in Aramaic to refer to mental or psychological exhaustion rather than physical decay. The verb is patterned after other Aramaic verbs of state or causation.
Etymology

The revised gloss corrects the original by stating that the etymology (derivation from 'Bel' and 'Adon') is not secure, whereas the original asserts this derivation. The revised gloss notes that the linguistic components do not align with Babylonian or Hebrew patterns, removing the confident etymological claim of the original.

Original Strong's
from בֵּל and אָדוֹן (contracted); Bel (is his) lord; Baladan, the name of a Babylonian prince; Baladan.
SILEX Revision
Proper name designating a Babylonian royal figure, Baladan. Most commonly appears as part of the patronymic designation 'son of Baladan' (בֶּן־בַּלְאֲדָן), referencing the father of Merodach-Baladan, a Babylonian ruler mentioned in the prophetic narratives. The element Baladan does not function as a common noun, but as a personal name in the biblical text.
The name appears to be of Akkadian origin, possibly from Bal-u-Adan or Bal-u-idina, meaning 'He (the god Bel/Marduk) has given.' The Hebrew form בַלְאֲדָן reflects an adaptation of the original Akkadian name to Hebrew phonology and orthography. The root-level connections to the Hebrew בֵּל (Bel, a form of the Babylonian deity Marduk) or אָדוֹן (lord) proposed in older lexicons are speculative and lack support from current Semitic philology. Direct connection to the concept of 'lord' in Hebrew cannot be established with certainty. Etymology uncertain beyond its Akkadian background.
Multiple

The revised gloss corrects the etymology by noting that the root is uncertain and not securely connected to other Semitic cognates, refuting Strong's claim of it being a 'primitive root.' It also narrows the definition, rejecting Strong's inclusion of 'comfort' and 'invade' as linguistically unsupported meanings, and limits the sense to regaining or retaining strength/vitality. This addresses both etymology and definition.

Original Strong's
a primitive root; to break off or loose (in a favorable or unfavorable sense), i.e. desist (from grief) or invade (with destruction); comfort, (recover) strength(-en).
SILEX Revision
A verbal root meaning to break off, let loose, or break through. In context, it can denote recovering strength after affliction (renewal, revival), or, less frequently, an overpowering advance or invasion. In rare biblical usage, it can connote ceasing from grief or despair, suggesting a restoration to vitality. The word appears in the niphal and hiphil stems with nuances of regaining health, being invigorated, or strengthening.
Root: בָּלַג (balag). Derived from a core meaning 'to break off, split, let go'. The specifics of the root's development are unclear, and cognates outside Hebrew are scarce, making the wider etymology uncertain.
Etymology

The original gloss asserts that the name Bilgah derives from the root בָּלַג with the meaning 'desistance.' The revised gloss rejects this certainty, stating that the etymology is uncertain and the connection to the root is possible but obscure. This corrects an unfounded etymological claim in the original.

Original Strong's
from בָּלַג; desistance; Bilgah, the name of two Israelites; Bilgah.
SILEX Revision
Bilgah is a proper noun denoting: (1) the name of a priestly division or clan among the Israelites, established for service in the sanctuary; (2) the ancestor or progenitor for whom the division is named. The term appears specifically in the context of listing the priestly courses instituted for service in the First Temple; in a few cases, Bilgah may also refer to a specific individual associated with this lineage.
From בָּלַג (balag), a root possibly meaning 'to intermix' or 'to confound', though the etymology is uncertain. The proper noun בִּלְגָּה (Bilgah) is used as a personal or clan name, with its specific semantic derivation from the root not reflected in its actual usage as a name.
Etymology

The original gloss asserts derivation from בָּלַג and gives a meaning 'desistant', whereas the revised gloss states the etymology is uncertain and disputes any confident derivation or meaning. The revised gloss corrects speculative etymology and definitions found in the original.

Original Strong's
from בָּלַג; desistant; Bilgai, an Israelite; Bilgai.
SILEX Revision
Bilgay is a personal name, identified as an Israelite man in the priestly lists of the post-exilic community. The name likely denotes an individual or the head of a priestly house or section, rather than describing a character trait or quality. There is no accepted definition for the name other than its use as an Israelite personal or familial name.
Root uncertain. Though Strong's associates בִּלְגַּי with the root בלג (balag), meaning 'to mix' or 'to confuse,' this etymology is uncertain and not widely supported in modern lexicography. The name is attested only in post-exilic priestly lists.
Etymology

The original gloss calls it a 'primitive root' and does not mention any uncertainty in the derivation, while the revised gloss states that the etymology is uncertain and the precise root connection is debated.

Original Strong's
a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend); consume, enjoy long, become (make, wax) old, spend, waste.
SILEX Revision
To wear out, become old or worn through use or the passage of time; can refer to material objects (such as clothing or goods) or to people in the figurative sense of aging or decaying. Also used in causative forms (piel, hiphil) to express causing something to wear out, use up, or consume.
From the root בלה, which communicates the sense of wearing away, becoming old or exhausted through use or time. The root concept is 'to wear out, decline, fade away,' from physical use or from age.
Etymology

The revised gloss highlights that the connection between the root meaning ('to wear out' or 'use up') and the place name Balah is uncertain, whereas the original implies a direct derivation and meaning ('failure'). This corrects an etymological assumption in the original.

Original Strong's
feminine of בָּלֶה; failure; Balah, a place in Palestine; Balah.
SILEX Revision
Proper noun: Balah, a location mentioned in the tribal allotments in the Hebrew Bible. The name Balah is likely derived from a root meaning 'to fail, wear out, decay,' though as a place-name it functions purely as a toponym and does not carry the verbal or adjectival sense. In context, Balah refers specifically to a geographic location, not to the action or quality suggested by the root.
From the root בלה (b-l-h), which primarily means 'to wear out, consume, decay.' The form בָּלָה is a feminine singular proper noun, possibly reflecting an adjectival or participial background, but functioning in the biblical text solely as a toponym. Its derivation as a place-name may suggest a site associated with waste, depletion, or possibly an area known for being worn or ruined, but this is not explicit in the text.
Multiple

The revised gloss corrects both the definition and etymology. The original erroneously connects the root to 'to terrify' (בָּהַל) and assigns meanings like 'to palpitate' and 'to trouble,' whereas the revised gloss asserts the root is uncertain but not related to 'to terrify.' The real meaning is 'to wear out' or 'to become old and decayed.' Thus, both the root origin and definition in the original are materially corrected.

Original Strong's
a primitive root (rather by transposition for בָּהַל); to palpitate; hence, (causatively) to terrify; trouble.
SILEX Revision
To become worn out, decayed, or consumed; to waste away or deteriorate over time, whether of material things, flesh, or vitality. The verb emphasizes the process of exhaustion, destruction through use, or natural decline rather than a sudden fright or terror.
Root: בלה. The root generally carries the sense of wearing out, decaying, or being consumed with age or use. The lexical form בָּלַהּ derives directly from this root, conveying the process of being worn away, deteriorated, or failing due to time or use. Though Strong's suggested a connection with 'palpitate' and 'terrify,' modern lexicography confirms its primary semantic range is firmly associated with wearing out and decay rather than with alarm (which belongs to בהל).
Etymology

The revised gloss corrects the original gloss's assertion that אָדַב is a 'primitive root', noting instead that the root is uncertain and not clearly connected to other Semitic roots.

Original Strong's
a primitive root; to languish; grieve.
SILEX Revision
To become weak or faint, to languish emotionally or physically; to experience decline of strength, whether due to grief, suffering, or external hardship. The verb can denote both physical wasting away and deep inner distress, often used to describe individuals or communities in states of mourning, deprivation, or prolonged suffering. While it may chiefly connote emotional loss or grief, it also encompasses broader senses of withering or wasting away in crisis contexts.
From the root אָדַב (aleph-dalet-bet), etymology uncertain and not widely attested outside Biblical Hebrew. The root is classified as a primitive verb, likely developed within Northwest Semitic, potentially related to similar roots signifying weakness, grief, or decline in neighboring languages, though direct cognates are not well established.
Etymology

The revised gloss corrects the original's assertion that Bilhah derives from a root meaning 'timid.' It points out that this connection to the root is uncertain and not linguistically assured, warning against confidently assigning this meaning.

Original Strong's
from בָּלַהּ; timid; Bilhah, the name of one of Jacob's concubines; also of a place in Palestine; Bilhah.
SILEX Revision
Proper name with primary reference to (1) Bilhah, a woman given to Jacob by Laban as a maidservant to Rachel, becoming a secondary wife and the mother of Dan and Naphtali; (2) Bilhah, a place name appearing in the spatial allotments described in the book of 1 Chronicles. The personal name may reflect characteristics attributed to the individual, whereas the place name’s referent is uncertain and may bear no semantic connection to the personal name.
Root uncertain; often associated with בלהּ (b-l-h, to wear out, become old, decayed), but this association is primarily based on phonetic similarity and lacks clear etymological evidence. The name is most likely of non-Hebrew (possibly Northwest Semitic or Aramaic) origin, as is typical with numerous personal names in Genesis related to foreign or servile status. Thus, etymology uncertain.
Definition

The revised gloss clarifies that בַּלָּהָה primarily denotes sudden terror or intense fear, and while it can refer to disaster, this is specifically as a consequence of terror. The original Strong's gloss equates it more broadly with 'destruction' and 'trouble,' which the revised gloss argues is an overextension of its meaning, cautioning against conflating it with generic destruction. Thus, the SIBI gloss corrects the definition by restricting it to terror and its direct effects, not generic calamity.

Original Strong's
from בָּלַהּ; alarm; hence, destruction; terror, trouble.
SILEX Revision
Distress or terror, often with a focus on sudden, overwhelming panic or fright; may also describe devastating calamity or destruction that causes profound alarm. Used of psychological states of fear and anguish resulting from impending or present danger.
From the root בלה (b-l-h), generally meaning 'to wear out' or 'consume'. In the noun form בַּלָּהָה, the meaning shifts towards a state or condition resulting from destruction or consuming fright, thus 'terror' or 'panic'.
Etymology

The revised gloss corrects the original's claim that the name is from בָּלַהּ with the meaning 'timid.' Modern scholarship considers this derivation uncertain and the suggested meaning speculative, indicating there is no confirmed etymology or definition for the name Bilhan.

Original Strong's
from בָּלַהּ; timid; Bilhan, the name of an Edomite and of an Israelite; Bilhan.
SILEX Revision
A personal name, likely meaning 'timid' or 'weak', known from genealogical contexts as the name of both an Edomite prince and an Israelite clan ancestor. The word does not occur outside these onomastic (name-list) settings, and its etymological derivation informs, but does not guarantee, the semantic nuance of the name.
Derived from the root בלה, which carries the sense of 'to wear out, become old, decay'. The name likely preserves a nominal form with an -ān ending, forming 'Bilhân'. The exact formation may indicate a descriptive or attributive meaning ('timid one', 'faint one', or possibly 'worn out'), but as a personal name, the specific nuance is uncertain. Etymology uncertain beyond connection to בלה.
Etymology

The revised gloss notes that the precise etymology is uncertain, correcting the original's stronger claim that the word derives from a root corresponding to בָּלָה. The original presents the etymology as definitive, whereas the revised gloss expresses uncertainty.

Original Strong's
(Aramaic) from a root corresponding to בָּלָה; excise (on articles consumed); tribute.
SILEX Revision
A tax or tribute, particularly one levied by a ruling power and paid by vassals or subject peoples, often referring to compulsory dues or assessments imposed on commodities, typically agricultural produce or goods, designated for government or imperial authorities. In its specific usage within Aramaic biblical texts, it refers to a form of excise or imposed duty rather than voluntary offering.
Derived from the root בלה, meaning 'to wear out, use up, consume.' The Aramaic form בְּלוֹ reflects a nominal formation from this root, with the sense developing from the concept of depletion or consumption to the idea of something taken or consumed by authority—hence, a tribute or tax.
Etymology

The revised gloss corrects the original's label of 'foreign derivation' by specifying Akkadian origin and explaining possible elements of the name. It also highlights that the exact meaning and formation are debated and not fully certain, which corrects the oversimplification of the original.

Original Strong's
of foreign derivation; Belteshatstsar, the Babylonian name of Daniel; Belteshazzar.
SILEX Revision
Beltesha'tstsar is a personal name of Babylonian origin, used for the Israelite Daniel during his time in the Babylonian royal court. The primary lexical meaning is the Babylonian (Akkadian) name bestowed upon Daniel. In context, the name designates Daniel's official status in Babylonian society and his association with the king's court. The semantic range is limited, as the word operates exclusively as a personal name in biblical literature.
The name is of Akkadian derivation and not native to Hebrew. It likely comes from the Akkadian 'Bel-shar-uṣur' or similar, meaning 'Bel protect the king' or 'Bel, protect his life.' The Hebrew form is a transliteration of the Babylonian original. Root: uncertain (loanword).
Etymology

The SIBI gloss corrects the original by providing an etymological explanation derived from Akkadian elements and noting the uncertain formation, whereas the original does not address the origin beyond simply stating it is an Aramaic equivalent. The revised gloss reflects more cautious and nuanced modern scholarship.

Original Strong's
(Aramaic) corresponding to בֵּלְטְשַׁאצַּר; {Belteshatstsar, the Babylonian name of Daniel}; Belteshazzar.
SILEX Revision
Belteshazzar: The Babylonian court name given to the Israelite Daniel during the Exile, reflecting his new identity within the royal administration; the name incorporates a reference to the Babylonian god Bel and expresses a wish for divine protection or life as granted by Bel.
The name is of Akkadian origin, likely derived from balāṭu ('to protect, preserve life, keep alive') combined with the name of the Babylonian deity Bel (Marduk). The Hebrew rendering reflects the Aramaic/Akkadian name, commonly interpreted as 'Bel protect the prince/keeperʼs life' or 'Bel protect his life.' The underlying root in the Akkadian is balāṭu ('to live, preserve life'). The Hebrew form itself is a phonetic adaptation; root etymology for the word as it appears in Hebrew is thus external to Semitic Hebrew roots, not native.
Etymology

The revised gloss notes that some etymological aspects are uncertain, correcting the original's assertion of derivation from בָּלָה (balah) while still mentioning its possible connection. The correction indicates that the original overstates the certainty of its etymology.

Original Strong's
from בָּלָה; properly, failure, i.e. nothing or destruction; usually (with preposition) without, not yet, because not, as long as, etc.; corruption, ig(norantly), for lack of, where no...is, so that no, none, not, un(awares), without.
SILEX Revision
Negative particle or prepositional element meaning 'without,' 'lack of,' or 'not.' In construct, often used to form phrases indicating absence, lack, or negation (e.g., 'without knowledge,' 'without sons,' etc.). It can mark deficiency or non-existence of an attribute, quality, or object, and in combination with other terms conveys the sense of lack, destruction, or nothingness. Less commonly, it can connote failure, ruin, or utter absence.
Derived from the root בלה (b-l-h), which means 'to wear out, waste away.' בְּלִי is formed by combining the prepositional בְּ ('in, with') with לִי, an old negative element possibly related to לֹא (lo', 'not'), though the construction is fossilized and not transparently productive in Biblical Hebrew. The root connection is debated—some suggest it is an independent negative particle rather than a direct derivation from בלה. Etymology uncertain.
Definition

The revised gloss clarifies that the term means 'mixture' or a 'composite substance,' not specifically 'corn' or any particular component, correcting the original Strong's gloss which implies 'corn' as a specific example. The revised gloss emphasizes avoiding specificity about constituent elements unless contextually warranted, thus narrowing the original's broader and potentially misleading application of specific terms.

Original Strong's
from בָּלַל; mixed, i.e. (specifically) feed (for cattle); corn, fodder, provender.
SILEX Revision
Fodder or mixed grain used as animal feed, especially for cattle or livestock. The primary usage denotes a mixture of grains or provender, typically prepared for the nourishment of domesticated animals. Semantic range includes general animal food, mixed cereals, and provisions for livestock.
Derived from the root בָּלַל (balal), meaning 'to mix' or 'to mingle.' This noun formation reflects the idea of a mixed or mingled substance, applied here to a combination of grains or plant matter used as fodder. The form בְּלִיל conveys the state or result of mixing, especially in an agricultural context.
Translation Tradition

The SIBI gloss corrects the original's identification of אֲבַדּוֹן as 'Hades,' which introduces a concept from Greek tradition not present in the Hebrew lexicon. The revised gloss clarifies that it denotes a state or place of destruction and should not be equated with 'Hades' or 'hell,' reflecting a more accurate lexical understanding and correcting a translation tradition error.

Original Strong's
intensive from אָבַד; abstract, a perishing; concrete, Hades; destruction.
SILEX Revision
A place or state of utter ruin, destruction, or perdition; in poetic and wisdom literature, often personified or used as a cosmic realm associated with death, decay, and the underworld. Sometimes used synonymously with Sheol, but with a greater emphasis on annihilation or obliteration rather than the abode of the dead per se.
From the root אָבַד (avad), 'to perish, be lost, be destroyed'. אֲבַדּוֹן (Abaddon) is a noun formation indicating 'destruction' or 'ruin', often personified as a realm or force.
Etymology

The SIBI gloss corrects the original's confident etymology ('disciplined of God') by stating that the root is uncertain and that such meanings are speculative, making the definition in Strong's unsupported by current scholarship.

Original Strong's
probably from אָדַב (in the sense of chastisement) and אֵל; disciplined of God; Adbeel, a son of Ishmael; Adbeel.
SILEX Revision
Proper noun; Adbeel, a personal name referring specifically to one of the sons of Ishmael in the genealogical lists. The name is likely theophoric, incorporating a reference to the deity El. Its constituent elements possibly express the sense of 'God has disciplined,' 'God corrects,' or 'God instructs,' but the precise nuance is uncertain.
From אָדַב (ʼādav)—root meaning relates to discipline, sorrow, or grief—combined with אֵל (ʾēl, ‘God’). Thus, the name may mean ‘God has chastened,’ ‘God has caused pain,’ or ‘disciplined by God.’ The root אָדַב is rare and not widely attested outside this context, and the etymological connection is somewhat uncertain due to the paucity of clear parallels. Etymology: אָדַב + אֵל.
Definition

The revised gloss omits the use of 'Belial' as a proper name or as an independent entity, correcting the original's inclusion of it as a translation. The revised clarifies the term never refers to a personal being in Biblical Hebrew, addressing a definition issue tied to translation tradition and later theological development. Additionally, the revised narrows the meaning to 'worthlessness' and 'moral corruption,' avoiding broader glosses like 'destruction' or 'naughty.'

Original Strong's
from בְּלִי and יַעַל;(often in connection with אִישׁ, אִשָּׁה, בֵּן, etc.); without profit, worthlessness; by extension, destruction, wickedness; Belial, evil, naughty, ungodly (men), wicked.
SILEX Revision
A state or quality of worthlessness, lawlessness, or utter disregard for social or cultic norms; used substantively to denote individuals characterized by such traits, i.e., 'worthless person,' often with the implication of dangerous rebellion or wickedness against established community standards. In later usage, occasionally personified as a designation for an ultimate adversary, though this is absent from the Hebrew Bible.
Formed as a compound from the particle בְּלִי (belî, 'without') and the root יעל (yʻl, 'to be of benefit, profit'), literally 'without benefit' or 'without value.' The term shifted from an abstract sense ('worthlessness') to a fixed label for those exhibiting such qualities. The actual form and meaning derive directly from this composition; the idea of personification arises only in later literature.
Definition

The SIBI gloss corrects the original by clarifying that the core meaning is 'to mix' or 'to mingle,' and the senses of 'to fodder,' 'to give provender,' and 'to anoint' are not primary and can be misleading; those derive from later or specialized contexts. The original gloss overemphasizes these secondary meanings, potentially confusing the main semantic field.

Original Strong's
a primitive root; (also denominatively from בְּלִיל) to fodder; to overflow (specifically with oil.); by implication, to mix; to fodder; anoint, confound, [idiom] fade, mingle, mix (self), give provender, temper.
SILEX Revision
To mix together or intermingle, particularly referring to substances, materials, or languages. The verb denotes the action of combining disparate elements to create a mixture, whether in physical, ritual, or metaphorical senses. Its semantic range can also extend to acts of confusion or disorganization brought about by mixing.
From the root ב-ל-ל, which broadly means 'to mix, mingle, confound.' Some related nouns (such as בְּלִיל, 'mixture') derive from the same root, while the denominative sense ('to fodder' or 'to provide provender') is secondary and specific to contexts involving animal feed. The primary sense is 'to mix.'
Etymology

The revised gloss corrects Strong's claim that the root is 'primitive' by stating that the etymology is uncertain, with only possible but unclear cognates in related languages.

Original Strong's
a primitive root; to muzzle; be held in.
SILEX Revision
To muzzle, specifically to place a restraint or covering over the mouth of an animal to prevent it from eating or biting; by extension, to restrain, hold back, or suppress (sometimes in a figurative sense, e.g., restraining speech or action).
The root בָּלַם (B-L-M) is a verbal root in Biblical Hebrew. The primary root meaning is 'to bind tightly, restrain,' from which the piel form is often used to mean 'to muzzle.' The noun form deriving from this root refers to a 'muzzle' or 'halter.' The root is attested primarily in the piel (intensive) stem in biblical usage.
Etymology

The original gloss asserts that 'balas' is a primitive root, whereas the revised gloss states its etymology is uncertain and that the root appears only in the specific context of sycamore figs. The revised also clarifies the meaning, excluding the broader sense of 'gatherer,' but the main material correction is regarding the unclear root derivation.

Original Strong's
a primitive root; to pinch sycamore figs (a process necessary to ripen them); gatherer.
SILEX Revision
To pinch or score sycamore figs in order to induce ripening; by extension, to harvest or gather sycamore figs. This term refers to an agricultural practice in the preparation of sycamore fruit for human consumption, involving deliberate cutting or squeezing of the unripe figs, which triggers their maturation and improves edibility. Though rare, it is a specialized verb specific to sycamore fig agriculture.
The root בלס is attested only in relation to the sycamore fig and is not found more broadly in Hebrew. The verb likely originated as an onomatopoeic or descriptive term for the manual act of pinching or cutting the fruit. Its form and derivational pattern suggest a concrete, physical action, but further etymological connections within Semitic languages are uncertain.
Definition

The revised gloss clarifies that the root does not inherently mean total destruction, but rather the act of swallowing or engulfing, sometimes with destruction as a result. The original gloss over-extends the meaning by making 'to destroy' a primary sense, which the modern gloss narrows.

Original Strong's
a primitive root; to make away with (specifically by swallowing); generally, to destroy; cover, destroy, devour, eat up, be at end, spend up, swallow down (up).
SILEX Revision
To swallow, engulf, or consume entirely. This verb is used both in literal contexts (such as the physical swallowing of food or objects) and figuratively to express destruction, obliteration, or being overwhelmed. In some contexts, it denotes the act of disappearing or vanishing as if being swallowed up.
The verb derives from the root בלע, meaning 'to swallow' or 'to engulf.' While the root has the core physical sense of swallowing, it functions in broader metaphorical senses related to consumption and destruction in derived forms.
Etymology

The original gloss asserts that the name Bela is 'the same as בלע', implying a definitive etymological connection. The revised gloss corrects this by noting the etymology is uncertain and that any relation to the root meaning 'to swallow' or 'to consume' is not definitive. This materially corrects the original's claim of etymological identity.

Original Strong's
the same as בֶּלַע; Bela, the name of a place, also of an Edomite and of two Israelites; Bela.
SILEX Revision
Bela‘ is used as a proper noun, primarily designating two different individuals within Israelite genealogies as well as an Edomite leader, and it is also the name of a city, specifically connected with the region of the Jordan Valley. While the etymological root suggests meanings such as 'destruction' or 'swallowing,' the actual lexical function of Bela‘ in the Hebrew Bible is as a personal or place name, not as a common noun or verb. As a name, the original lexical nuance is subordinated to its function as a label for persons or locations.
Root: בלע (b-l-‘), meaning 'to swallow, engulf, destroy.' The name בֶּלַע likely derives from this verb root, perhaps conveying a notion like 'destruction' or 'he who swallows/engulfs.' As is common in ancient Hebrew names, the theophoric or descriptive element is often only implied. The semantic connection between the literal root meaning ('to engulf, to destroy') and the function as a proper name is nominal; the name acts as a marker for identity rather than conveying its literal root sense in common speech. Thus, while related to the verb, the name's use is conventionalized.
Etymology

The revised gloss notes that the exact morphological development is debated, correcting the original which presents the etymology (from בַּל and עַד) as certain. The revised gloss highlights modern scholarly hesitation to state the derivation as definite.

Original Strong's
or בַּלְעֲדֵי; constructive plural from בַּל and עַד, not till, i.e. (as preposition or adverb); except, without, besides; beside, not (in), save, without.
SILEX Revision
Preposition or adverb meaning 'apart from,' 'except for,' 'without,' or 'besides.' Used to exclude persons, things, or situations from a stated group or condition. Functions as a marker of exception, separation, or exclusivity, often clarifying that something does not belong to a previously mentioned set or does not participate in a described action or status.
בִּלְעֲדֵי is a compound prepositional expression comprised of בַּל (bal, a negative particle, 'not') and עַד (ʻad, 'until, up to, besides'), with the final י/ֵי indicating the construct plural. The phrase etymologically expresses 'not up to' or 'not with,' evolving into a prepositional sense of 'apart from' or 'except for.'
Etymology

The SIBI gloss explicitly rejects the etymology provided by Strong's ('not of the people, i.e. foreigner'), stating that current scholarship finds this derivation doubtful and unsupported, and that the true origin of the name is uncertain.

Original Strong's
probably from בַּל and עַם; not (of the) people, i.e. foreigner; Bilam, a Mesopotamian prophet; also a place in Palestine; Balaam, Bileam.
SILEX Revision
Bilʻâm is used as a personal name, most notably referring to a diviner or seer from beyond the Euphrates engaged by Moabite and Midianite leaders in opposition to the Israelites (Numbers 22–24). In another instance, it appears as a place name in northern Israel (Joshua 13:17). The primary lexical meaning is simply the proper noun—either a personal or place designation. Semantic range: as a personal name designating a foreign figure of divination, as a toponym for a settlement in the Transjordanian region.
The name is often analyzed as a compound of בַּל (bal, possibly meaning 'not' or 'without') and עַם (ʻam, 'people' or 'kin group'), yielding a suggested meaning such as 'not of the people' or 'foreign to the people.' This etymology is debated and not universally accepted; the name's true meaning is uncertain. It is not a transparent compound in biblical Hebrew, and comparative Semitic onomastics suggests that it may be a non-Israelite or West Semitic hypocoristic (shortened theophoric) name. Etymology uncertain.
Etymology

The original gloss states with probability that 'Adad' is an orthographical variation for Hadad, whereas the revised gloss points out the etymology is uncertain and that the association with Hadad or a storm deity is not definitively established for the personal name. This corrects an unfounded assumption in the original gloss.

Original Strong's
probably an orthographical variation for חֲדַד; Adad (or Hadad), an Edomite; Hadad.
SILEX Revision
A proper name designating He does not refer to an Israelite but to an Edomite individual (see 1 Kings 11:14–25). Used as a personal name in ancient Edom, 'Adad' (or better, 'Hadad') is primarily known as the name of an Edomite adversary of King Solomon.
Orthographical variant of the root חדד (ḥdd), or alternately related to the West Semitic storm god Hadad. The name likely derives from or is associated with the divine name Hadad, a prominent weather deity in northwest Semitic religion.
Etymology

The revised gloss disagrees with the original's claim that the root is primitive and means 'to annihilate.' It corrects this to say the root is of uncertain origin, possibly archaic, and that 'annihilate' overstates the verb's meaning, which is better rendered as 'to lay waste' or 'devastate.'

Original Strong's
a primitive root; to annihilate; (make) waste.
SILEX Revision
To lay waste, devastate, or destroy—especially by making a place or people desolate or uninhabited. The verb denotes actions resulting in the sweeping away, obliteration, or total ruination of something, often without specific focus on violence itself but rather on resultant absence or emptiness. Its semantic range includes making a land barren, causing destruction to cities or peoples, or rendering something void of vitality or population.
From the root בלק, which in its verbal form means 'to lay waste' or 'to destroy.' The root's core semantic field relates to the concept of removal, obliteration, or causing emptiness. While concrete examples in Biblical Hebrew are rare, related Northwest Semitic languages attest similar formations with this meaning. The noun form is best known as the personal name Balak, king of Moab, but the verbal root is distinct and rarely attested.
Etymology

The original gloss states the meaning 'waster' as deriving from the root, while the revised gloss clarifies that the etymology is uncertain and that the meaning 'to lay waste' is only a possibility, not a definite definition for the name. The revised gloss corrects the assertion of a clear derivational meaning.

Original Strong's
from בָּלַק; waster; Balak, a Moabitish king; Balak.
SILEX Revision
Balak — a proper name referring specifically to a Moabite king in the late wilderness period, known primarily from the narrative in the Book of Numbers. The name's lexical meaning is uncertain, but is sometimes interpreted as 'devastator' or 'one who lays waste.' In the Hebrew Bible, it exclusively designates the historical king Balak, son of Zippor.
From the root בלק (uncertain meaning; possibly 'to waste, lay waste'). The precise derivation is unclear and the connection to a root meaning 'to devastate' is conjectural.
Definition

The original gloss calls Belshazzar a Babylonian king, but the revised gloss corrects this to 'Babylonian prince.' This is a correction of the historical role; Belshazzar was not a king but the son (or co-regent) of Nabonidus.

Original Strong's
or בֵּלְאשַׁצַּרlemma בֵּלְאשַׁצּר missing vowel, corrected to בֵּלְאשַׁצַּר; of foreign origin (compare בֵּלְטְשַׁאצַּר); Belshatstsar, a Babylonian king; Belshazzar.
SILEX Revision
A Babylonian royal name, referring specifically to Belshazzar, the son of Nabonidus and crown prince of Babylon in the 6th century BCE. The name means 'Bel, protect the king' or 'Bel, protect the life of the king', combining the name of the Babylonian god Bel (Marduk) with an Akkadian element denoting protection or preservation of life. In the Hebrew Bible, it is used for the Babylonian prince encountered by the exile Daniel.
The name is a Hebrew representation of the Akkadian Bel-šar-uṣur or Balāṭ-šarri-uṣur, meaning 'Bel, protect the king' or 'Bel, protect the life of the king'. 'Bel' refers to the Babylonian deity Marduk; 'šaṭṣar' (from Akkadian 'šar', king, and 'uṣur', protect) means 'protect the king'. Root consonants are ב-ל-ש-צ-ר, but the immediate origin is not from a Hebrew root.
Definition

The revised gloss corrects the original by specifying that Belshazzar was a crown prince and regent rather than a king. The original Strong's gloss aligns with older translation tradition and historical assumptions but is not accurate based on contemporary historical research.

Original Strong's
lemma בֵּלְשַׁאצּר missing vowel, corrected to בֵּלְשַׁאצַּר; (Aramaic) corresponding to בֵּלְשַׁאצַּר; {Belshatstsar, a Babylonian king}; Belshazzar.
SILEX Revision
Belshatstsar (Belshazzar) is a personal name, specifically borne by the last figured monarch of Babylon in the book of Daniel. The name means 'Bel protect the king' or 'Bel has guarded the king,' deriving from a combination of the Babylonian deity Bēl (Marduk) and a verbal root meaning to protect or guard. Primarily refers to a historical figure who ruled as co-regent of Babylon, and in the Jewish scriptures, is portrayed as the son (or descendant) of Nebuchadnezzar.
The name is of Akkadian (Babylonian) origin, from 'Bēl-šar-uṣur,' meaning 'Bel, protect the king/prince.' The Hebrew rendering בֵּלְשַׁאצַּר transcribes this original Akkadian name, with 'Bel' (בֵּל) denoting the god Marduk, and 'shaʼtstsar' relating to the act of guarding or protecting a king/leader. Root: בל-(Bel, as deity); שַׁאצַּר (from Akkadian šar, king, and uṣur, protect/guard).
Etymology

The revised gloss corrects the original's claim about the etymology: the original asserts a specific origin from 'בָּלָה' and equivalence to 'בְּלִי,' while the revised gloss states the precise origin is uncertain, possibly only related to the negative base. This challenges the assertiveness and specificity of Strong's original etymological statement.

Original Strong's
constructive feminine of בָּלָה (equivalent to בְּלִי); properly, a failure of, i.e. (used only as a negative particle, usually with a prepositional prefix) not, except, without, unless, besides, because not, until, etc.; because un(satiable), beside, but, [phrase] continual, except, from, lest, neither, no more, none, not, nothing, save, that no, without.
SILEX Revision
A negational particle meaning 'not, except, without,' typically used to indicate exclusion, limitation, or absence. Functions adverbially or as a conjunction in legal, ritual, and poetic contexts, often paired with prepositions to express phrases such as 'except for,' 'without,' or 'unless.' Can also introduce clauses of exception or condition.
From the root בלה (b-l-h), whose main sense is 'to wear out, become old or decay.' However, בלתי (biltîy) does not take this core meaning but arises as an abstract or feminine construct form, which became grammaticalized as a negational or exclusionary particle. The connection to the root is etymological but not semantic in Biblical usage.
Etymology

The original gloss claims the term derives from 'an unused root (meaning to be high),' while the revised gloss states the etymology is uncertain with no clearly attested root in Biblical Hebrew. This corrects Strong's confident assertion of a root derivation.

Original Strong's
from an unused root (meaning to be high); an elevation; height, high place, wave.
SILEX Revision
A raised area or platform, typically outside, used as a place of worship or ritual sacrifice in ancient Israel and neighboring cultures; also refers to natural or human-made heights, hilltops, or elevated locations that served as cultic sites, and on rare occasions used metaphorically for eminence or prominence.
Root etymology uncertain. Often associated with the presumed root בָּמָה (meaning 'to be high'), though there is no attested verb form in biblical Hebrew. The noun refers primarily to an elevated place, either natural or constructed, often linked to religious activities.
Definition

The revised gloss corrects the original by providing the actual semantic meaning of 'bamah' as 'high place' or 'elevated site,' frequently associated with religious or cultic activity, whereas the original gloss only provides a transliteration and identifies 'Bamah' as a location in Palestine. The original omits the broader lexical and religious significance of the term in the Hebrew Bible.

Original Strong's
the same as בָּמָה; Bamah, a place in Palestine; Bamah. See also בָּמוֹת.
SILEX Revision
Bâmâh refers primarily to a high place, typically a raised site or natural elevation, which served as a location for ritual activity, especially sacrifice and worship. The term can denote both naturally elevated sites and constructed platforms or sanctuaries, often associated with religious ceremonies. In later periods, it can come to mean altars or places of pagan or syncretistic worship, but can also simply refer to a notable height or mound.
Root בום (bmh), core meaning 'to be high, rise'. The noun בָּמָה derives from this sense of height or elevation and comes to denote a raised location, especially used for cultic purposes. Its use for ritual sites reflects the association of height with proximity to the divine in ancient Near Eastern cultures. Etymology is debated; some suggest a non-Semitic loanword, but connection to the Hebrew root meaning 'height' is widely accepted.
Definition

The revised gloss corrects the original by clarifying that בִּמְהָל (Bimhal) is only a personal name in a genealogical context and does not have the meaning 'with pruning,' nor any broader lexical significance as a concrete noun. The original gloss suggests a possible descriptive meaning, which the revised gloss refutes as uncertain and unsupported.

Original Strong's
probably from מָהַל with prepositional prefix; with pruning; Bimhal, an Israelite; Bimhal.
SILEX Revision
Proper name: Bimhâl, the name of an Israelite individual mentioned in genealogical records. The etymology suggests a possible meaning related to 'in/with deception,' but the actual nuance remains unclear due to the limited occurrence of the name. This is a personal name, not a common noun, with meaning inferred from potential root associations rather than explicit biblical usage.
Likely from the root מָהַל (m-h-l), which carries the sense 'to act unfaithfully, to be treacherous, to betray.' The prepositional prefix בִּ signifying 'in' or 'with' is attached. Thus, Bimhâl possibly means 'in/with betrayal' or 'in/with unfaithfulness.' However, as a proper name, the connection to the root is less certain and may be symbolic, familial, or unrelated in actual practice. Etymology uncertain given the form and limited occurrence.
Definition

The revised gloss clarifies that בְּמוֹ is not interchangeable with prepositions indicating motion toward (e.g., לְ or אֶל), narrowing the original's broader list of glosses ('for, in into, through') and removing potential ambiguity about its use to indicate motion into. The revised gloss restricts the meaning to accompaniment, means, or circumstance, correcting the original's broader KJV-influenced glossing.

Original Strong's
prolongation for prepositional prefix; in, with, by, etc.; for, in into, through.
SILEX Revision
A prepositional particle meaning 'in', 'with', 'by means of', or 'through', most commonly used in poetry and archaic prose. The term functions to indicate the means, instrument, or manner by which an action is accomplished or the circumstance in which an event occurs.
From the root ב- (bet), a common Hebrew prepositional prefix meaning 'in' or 'by', plus what is likely an enclitic formative (מוֹ), possibly for emphasis or for rhythmic purposes in poetry. The exact etymology of the compound ending is uncertain.
Definition

The revised gloss corrects the definition, clarifying that 'bamoth' are elevated sites used for religious rituals, not just referring to literal 'heights.' It removes the exclusive association in Strong's gloss with specific locations (e.g. 'Bamoth-Baal' as a place name), instead broadening the scope to cover both physical locations and their function as cultic sites, including intercultural and non-Israelite practices.

Original Strong's
plural of בָּמָה; heights; or (fully) בָּמוֹת בַּעַל; from the same and בַּעַל; heights of Baal; Bamoth or Bamoth-Baal, a place East of the Jordan; Bamoth, Bamoth-baal.
SILEX Revision
A proper noun referring to: (1) Bamoth, a place-name east of the Jordan River, mentioned in the context of Israelite journeying in the Transjordan; (2) Bamoth-Baal, a specific location (likely a high place associated with the deity Baal). The lexical form is the plural of 'bamah' (high place), and in these proper name instances, the term signifies either a location characterized by prominent elevations or a cultic site on elevated ground.
From the Hebrew root במה (b-m-h), meaning 'high place, elevation,' plus the feminine plural suffix -ות. The form Bamoth is the plural of בָּמָה (bamah), but functions here as a proper place name. Bamoth-Baal combines Bamoth with the theonym Baal, indicating a high place associated with Baal worship. The place may have originally been known simply as 'the heights' (Bamoth), to which a deity's name could then be attached in reference to a sanctuary or cultic site. The root conveys elevation or raised ground, but in biblical usage acquired the extended sense of cultic platform or shrine.
Definition

The SIBI gloss clarifies that the core meaning is 'son' or 'descendant' and that figurative or extended senses relate specifically to membership or association, correcting Strong's overly broad list of translation glosses (e.g., arrow, spark, soldier, etc.) that more accurately reflect KJV translation idioms rather than lexical meaning. The revised gloss also notes that the English 'son' does not always capture the range of Hebrew usage, providing a corrective to the original's presentation of a vast range of English glosses without context.

Original Strong's
from בָּנָה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.); [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth.
SILEX Revision
Male child, son; by extension, a male descendant, member of a group, or bearer of a particular quality. The primary lexical meaning is 'son,' but in broader usage, it encompasses: (1) a son as a direct male offspring; (2) a male descendant more generally (i.e., grandson); (3) a member or representative of a group (e.g., b'nei Israel, 'children of Israel'); (4) a person characterized by a certain quality or situation (e.g., 'son of valor' for a brave man, 'sons of light'); and (5) used in various construct phrases to mean people of a category, community, or geographical/national origin.
From the root בנה (b-n-h), which means 'to build.' The noun בן derives from the concept of 'one who is built,' i.e., a child as the result of building a household or lineage. The root conveys the idea of constructing, particularly in the metaphorical sense of consolidating or continuing a family or group.