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 original gloss inaccurately restricts ἐπιφανής to a figurative or memorable sense ('conspicuous, i.e. (figuratively) memorable:--notable'). The revised gloss corrects this by establishing the meaning as 'visible, manifest, outstanding, or prominent,' applicable both literally and metaphorically, and clarifies it is not inherently limited to a figurative or memorable sense.

Original Strong's
from ἐπιφαίνω; conspicuous, i.e. (figuratively) memorable:--notable.
SILEX Revision
Appearing openly, manifest, or conspicuous to perception; refers to something or someone made clearly visible or prominent. In figurative use, notable or outstanding, standing out to memory or attention. In some contexts, can indicate splendour or illustriousness.
From the verb ἐπιφαίνω (to appear, make manifest, cause to shine upon). Formed with the preposition ἐπί (upon) and φαίνω (to shine, to appear). The suffix -ής forms adjectives indicating a quality or condition. Thus, ἐπιφανής means 'manifest, conspicuous, made visible.'
Definition

The revised gloss corrects the original by clarifying that ἐπιφωνέω does not necessarily have a negative or hostile connotation (such as 'cry against') but refers more generally to calling out, exclaiming, or shouting toward someone or something, and the nuance is dependent on context.

Original Strong's
from ἐπί and φωνέω; to call at something, i.e. exclaim:--cry (against), give a shout.
SILEX Revision
To call out to, exclaim, or raise one's voice toward someone or something; to utter a loud cry or shout, especially to attract attention, express emotion, or make a proclamation. The primary sense is to raise one's voice toward (someone or something), which may function in a variety of speech contexts: as an exclamation, a public proclamation, a shout of warning, or a response in dialogue.
From ἐπί ('upon, toward') and φωνέω ('to sound, speak aloud, call out'), literally 'to call out toward' or 'to address with a loud voice.' Related to φωνή ('voice, sound').
Etymology

The original gloss incorrectly suggests the term is an intensive of ἀκούω, while the revised gloss clarifies that it derives from ἀκροάομαι, related to ἀκούω. This corrects the original etymological claim.

Original Strong's
from (to listen; apparently an intensive of ἀκούω); a hearer (merely):--hearer.
SILEX Revision
One who listens attentively; specifically, a hearer—someone who receives information orally. The term can denote a person who is part of an audience, a student or pupil who listens to instruction, or, contextually, a participant who listens passively but does not necessarily act on what is heard. In some contexts, especially in moral or philosophical discourse, it can imply merely hearing without responding or acting on the message.
From the root ἀκροα- (from ἀκούω, 'to hear' or 'to listen'), with the agent suffix -τής, forming a noun denoting a person who engages in the act of listening. The formation parallels other agent nouns in Greek. No foreign derivation; etymology is transparent within Greek.
Etymology

The original gloss claims ἐπιφώσκω is a form of ἐπιφαύω, but the revised gloss clarifies the etymology, relating it instead to the preposition ἐπί and the verb φώσκω, not ἐπιφαύω. This corrects the original's root derivation.

Original Strong's
a form of ἐπιφαύω; to begin to grow light:--begin to dawn, X draw on.
SILEX Revision
to begin to grow light, to be at the first appearance of dawn; refers specifically to the first onset of daylight, whether literal (the actual break of day) or used figuratively to indicate the start of a new period or event approaching daylight. In Koine Greek usage, the verb refers to either the time when daylight begins to appear or, more generally, to the arrival of an expected time.
From the root ἐπιφαύω ('to shine upon, to give light upon') with a morphological shift to a verb describing the process of light's beginning, especially as it relates to the dawn. Related to φαίνω ('to bring to light, cause to appear'). The form is a rare or poetic usage, likely influenced by earlier epic and Hellenistic usage.
Definition

The revised gloss clarifies that 'epichriō' specifically refers to the physical action of smearing or applying a substance on the surface, in contrast to 'chriō' which can carry symbolic or ceremonial meanings. The original gloss, by only saying 'anoint,' overlooks this distinction and may lead to conflating it with ceremonial anointing.

Original Strong's
from ἐπί and χρίω; to smear over:--anoint.
SILEX Revision
To apply by smearing, to spread or rub on a surface, especially with oil or ointment; specifically, to anoint (typically with oil) by physically rubbing it on a person or object. In some contexts, may denote a ceremonial or ritual act of anointing, but fundamentally carries the sense of physical application or spreading.
From the preposition ἐπί ('on, upon') and the verb χρίω ('to rub, anoint'). The compound verb ἐπιχρίω thus literally means 'to anoint upon' or 'to smear upon.'
Definition

The original gloss equates ἐπονομάζω with 'call,' which is too general. The revised gloss restricts the meaning to 'to designate by name' or 'to give a specific name or title,' emphasizing the act of naming or labeling, not just general calling. This corrects the original's overly broad definition.

Original Strong's
from ἐπί and ὀνομάζω; to name further, i.e. denominate:--call.
SILEX Revision
To assign a name, designate, or denominate (someone or something) by (or with) an additional or particular name or title; to call by a specified name. The primary lexical meaning is to give a name or title in a way that distinguishes or clarifies, often adding something further or specifying a characteristic. It can refer to giving a secondary name, attributing a particular designation, or referring to someone in a specific way.
From the preposition ἐπί ('upon', 'in addition') and the verb ὀνομάζω ('to name', 'to call'). ἐπονομάζω thus conveys the sense of 'naming upon,' i.e., to call by an additional name or to denominate. The formation indicates application of a name in addition to an existing identifier.
Etymology

The original gloss claims the term is derived from ἄκρον and probably a modified form of 'the penis or male sexual organ,' which is vague and speculative. The revised gloss corrects this by relating the second element to βύω (to cover), and explicitly states the exact formation is uncertain, reflecting greater caution and up-to-date etymological research.

Original Strong's
from ἄκρον and probably a modified form of (the penis or male sexual organ); the prepuce; by implication, an uncircumcised (i.e. gentile, figuratively, unregenerate) state or person:--not circumcised, uncircumcised (with ἔχω), uncircumcision.
SILEX Revision
Foreskin; specifically, the physical foreskin of the male genitalia. By extension, the condition or state of being uncircumcised, distinguishing those who have not undergone circumcision from those who have. In some contexts, used collectively to refer to non-circumcised peoples, especially non-Israelites. Figuratively, it can denote those not participating in Israelite covenantal identity or practices, especially within Jewish and early Christian discourse.
From ἄκρον (the tip, extremity) and βυστός, a root meaning 'to cover'; thus, literally, 'the covering at the extremity.' The word's second element, βυστ-, is otherwise unattested, and its exact etymology is uncertain. It may be modeled partly on a Hebrew equivalent (עָרְלָה, 'arelâ', foreskin).
Etymology

The revised gloss corrects the original's assertion that the second component derives from ὀπτάνομαι, specifying instead a connection to ὁράω and noting that derivation from ὀπτάνομαι is probable but not certain. This corrects the Strong's gloss's overconfident claim about its etymology.

Original Strong's
from ἐπί and a presumed derivative of ὀπτάνομαι; a looker-on:--eye-witness.
SILEX Revision
One who sees or observes directly, an eyewitness; in specific contexts, a person who has firsthand experience of an event. The term can further denote an observer with privileged or authoritative access, sometimes with the added nuance of someone who has witnessed something significant or hidden to most. Used especially to highlight the reliability or authority of direct observation.
From ἐπί ('on, over, upon') and the stem ὀπ- found in ὀπτάνομαι ('to appear, to be seen, to see'), thus literally 'one who looks upon, oversees.' The noun explicitly denotes one who is present to see with their own eyes. Cognate with Latin 'epoptes' and related to the root for sight/vision.
Definition

The revised gloss corrects the Strong's gloss by clarifying that 'high' is not an implied standalone meaning of ἐπουράνιος. It contextualizes the term as 'heavenly' or 'celestial,' associated with the heavens as opposed to merely indicating 'high.' This narrows and clarifies the definition.

Original Strong's
from ἐπί and οὐρανός; above the sky:--celestial, (in) heaven(-ly), high.
SILEX Revision
Pertaining to that which is above the heavens or belonging to the heavenly realm; primarily, existing in or coming from the region beyond the visible sky. The term often designates entities, realities, or attributes associated with the divine sphere, as opposed to the earthly or terrestrial. In Hellenistic and Koine Greek contexts, may refer to heavenly beings, realms, rewards, or phenomena of a supernatural character. In the New Testament, frequently characterizes origins, status, or qualities as transcending the natural world.
Compound formed from the preposition ἐπί ('upon, over, above') and οὐρανός ('heaven, sky'). Thus, literally 'above the heaven/skies' or 'in the heavenly region.' No indication of borrowing from Semitic sources; purely Greek formation.
Definition

The revised gloss corrects the original by clarifying that ἔπω primarily means 'to say,' 'to speak,' or 'to declare' in narrative or aorist contexts, and does not inherently mean 'answer,' 'command,' or 'grant' as Strong’s gloss implies; those extended meanings arise only from context. The revised also refines the verb's usage and tense more precisely.

Original Strong's
a primary verb (used only in the definite past tense, the others being borrowed from ἐρέω, ῥέω, and φημί); to speak or say (by word or writing):--answer, bid, bring word, call, command, grant, say (on), speak, tell. Compare λέγω.
SILEX Revision
To speak or say; primarily expressing the act of uttering words, whether to inform, command, or answer. Most commonly attested in fixed formulae or narrative introductions ('he said, she answered'). In Koine and biblical Greek, ἔπω functions idiomatically as part of compound verb forms to denote instances of speaking, stating, telling, or declaring.
Derived from the verbal root ἔπ-; functions primarily as an aorist (second aorist) form, with other tenses replaced by verbs such as ἐρέω or λέγω in later Greek. It is etymologically distinct from ῥέω ('to flow') and φημί ('to say'), though all share meaning components related to speech.
Definition

The revised gloss corrects the original by clarifying that ἐργάζομαι does not inherently imply 'toil' or servitude, and that its meaning is broader—it can refer to physical or abstract activities. The original Strong's gloss unnecessarily narrows the meaning with implications of toil or labor, whereas the revised gloss focuses on active engagement or accomplishment.

Original Strong's
middle voice from ἔργον; to toil (as a task, occupation, etc.), (by implication) effect, be engaged in or with, etc.:--commit, do, labor for, minister about, trade (by), work.
SILEX Revision
To work, to be engaged in activity or effort (with focus on process or result); to carry out, perform, accomplish a task. The verb broadly denotes active involvement in any kind of work—physical, mental, or occupational. In specific contexts, can mean 'to produce' (as in yielding fruit or results), 'to conduct business,' or 'to carry out deeds' (good or evil). The middle voice often emphasizes the subject's participation or investment in the action, the work being done either for oneself or with personal involvement.
From the root ἔργον ('work, deed, labor') with the verbal ending -άζω and middle/passive verbal morphology. The formation reflects a verb of agency derived from the noun ἔργον.
Definition

The original gloss limits the figurative use of ἐργάτης to a 'teacher,' whereas the revised gloss clarifies that it can refer more broadly to anyone engaged in work, whether manual or in roles such as messenger or teacher, depending on context. The revised gloss corrects the restrictive nuance in the original's figurative sense.

Original Strong's
from ἔργον; a toiler; figuratively, a teacher:--labourer, worker(-men).
SILEX Revision
A person who works; one engaged in labor, especially manual labor. In wider usage, one who accomplishes or performs a task. In Koine contexts, refers concretely to a field laborer, artisan, or worker, and metaphorically to one who is active or diligently engaged in a particular endeavor (such as teaching, preaching, or performing a function within a group). The primary sense is someone undertaking work, whether menial, skilled, or moral.
From ἔργον (work, deed) with the agentive suffix -της, forming a noun meaning 'one who works' or 'worker.'
Etymology

The revised gloss corrects the original's claim that ἔργον is from a primary but obsolete verb meaning 'to work.' The updated gloss clarifies that the precise original verbal root is not attested in Greek, though it is derived from the Indo-European root 'erg-.' This corrects the Strong's assertion of a direct Greek verbal origin.

Original Strong's
from a primary (but obsolete) (to work); toil (as an effort or occupation); by implication, an act:--deed, doing, labour, work.
SILEX Revision
A tangible action, deed, or work; concrete activity performed by an individual or group, either in the realm of physical labor, action, or accomplishment, as distinguished from intent or thought. In various contexts, it refers to a wide range of acts, including occupational work, moral actions (either good or bad), undertakings, accomplishments, or anything produced by effort. The sense includes both manual labor and any result of purposeful effort, and can carry neutral, positive, or negative connotations depending on context.
Derived from the root ἐργ-, related to the verb ἔργω (to work, to do), ultimately of Indo-European origin (compare Latin 'orgo, origo' and English 'work'). The root is well-established in classical and Koine Greek as denoting the concept of action or deed.
Etymology

The revised gloss clarifies that the derivation from ἔρις is likely but the precise morphological development is debated, which corrects the original's more simplistic and confidently asserted etymology from a 'presumed prolonged form' of ἔρις.

Original Strong's
from a presumed prolonged form of ἔρις; to stimulate (especially to anger):--provoke.
SILEX Revision
To stir up, incite, or provoke, especially in the sense of arousing strong feeling or emotion (often anger or irritation). The verb denotes the act of stimulating someone or something, frequently implying a negative consequence such as provocation to anger, irritation, or vexation. In certain contexts, it can also refer more neutrally to causing a reaction or arousing a response.
From Greek root ἔρις (eris, 'strife, quarrel') with the causative verbalizing suffix -ίζω, thus meaning 'to cause strife' or 'to stir up.' Morphologically formed as a denominative verb from the noun.
Etymology

The revised gloss clarifies that the etymology is uncertain with no securely identified root, correcting Strong's phrase 'of obscure affinity.' This updates and specifies that no clear root exists, rather than linking it to any speculative origin.

Original Strong's
of obscure affinity; to prop, i.e. (reflexively) get fast:--stick fast.
SILEX Revision
To press firmly, to set or fix in position, to cause something to rest securely. In some contexts, may refer to causing something to be immovably set or to stick fast. Primary sense is of applying firm pressure so as to secure position, with reflexive sense implying the subject becomes securely set or wedged.
Root/Etymology: The word is of uncertain etymology; it does not have a clear derivation from existing Greek roots in the extant corpus. Some have connected it to possible PIE roots related to pressing or supporting, but such connections remain speculative.
Etymology

The revised gloss corrects the original Strong's etymology, stating that the precise derivation is uncertain, whereas the original presents a direct derivation from ἐρέω. This is a material correction regarding the word's origin.

Original Strong's
apparently from ἐρέω (through the idea of inquiry); to seek, i.e. (figuratively) to investigate:--search.
SILEX Revision
To seek out, to examine thoroughly, to investigate in detail. In literary and documentary sources, ἐρευνάω refers to making a careful and methodical search or investigation, whether literal (as in searching for a physical object) or metaphorical (as in probing into matters, investigating circumstances, exploring thoughts or intentions). Frequently used in contexts involving diligent or systematic inquiry, both physical and intellectual.
Likely derived from ἐρέω (to speak, say, ask), possibly through an earlier sense associated with questioning or inquiring. The formation suggests a causative or intensive aspect of seeking or inquiring, though the transition from 'to ask' or 'to speak' to 'to search' is not straightforward; some etymological uncertainty remains.
Etymology

The revised gloss corrects the original's etymology by noting that the connection to ῥέω ('to flow') is uncertain and not linguistically established, whereas the original asserts this connection as probable.

Original Strong's
probably a fuller form of ῥέω; an alternate for ἔπω in certain tenses; to utter, i.e. speak or say:--call, say, speak (of), tell.
SILEX Revision
To speak, declare, pronounce in words; used primarily of direct speech or narration. The verb conveys the act of giving voice to words, especially in formal announcements, reported speech, or when narrating or referencing what is said by oneself or others. Depending on context, it may apply to reciting, proclaiming, or simply stating something aloud.
The origin is related to the root ῥε-/ἐρ-, shared with ἔπω (epō, to say, to speak), and ultimately cognate with ῥέω (rheō, to flow) in some older Indo-European terms meaning 'to speak' (words as in a flowing stream), though the connection is partly thematic and partly morphological; etymology uncertain beyond Indo-European verbal root for uttering. In Koine Greek, ἐρέω is mostly an alternative form of ἔπω in certain tense forms and rare outside compound and poetic/literary usage.
Definition

The revised gloss corrects the original's concrete sense ('desert, wilderness') by clarifying that ἐρημία primarily refers to a state of desolation or abandonment, not just a specific geographic location. The original potentially misleads by overemphasizing a physical locale rather than the broader meaning of uninhabited or deserted condition.

Original Strong's
from ἔρημος; solitude (concretely):--desert, wilderness.
SILEX Revision
A state or condition of being uninhabited, emptiness, or desolation; refers primarily to a place characterized by absence of population or cultivation (i.e., wilderness, desert, solitude), and by extension describes loneliness or a solitary state. The primary sense is the quality or state of being a deserted or uninhabited place, but it may also refer metaphorically to spiritual or social desolation.
From the adjective ἔρημος (erēmos), meaning 'desolate, deserted, uninhabited.' The suffix -ία forms an abstract noun indicating quality, condition, or state.
Definition

The revised gloss corrects the original's implication that 'ἔρημος' inherently means 'waste' (i.e., implying emptiness or destruction) and that it is usually a noun. Instead, the revised gloss clarifies that the term more broadly refers to an uninhabited or sparsely populated area, not necessarily arid or devastated, and that it functions both as an adjective and noun depending on context.

Original Strong's
of uncertain affinity; lonesome, i.e. (by implication) waste (usually as a noun, χώρα being implied):--desert, desolate, solitary, wilderness.
SILEX Revision
Primarily, ἔρημος means 'uninhabited' or 'deserted'—referring to a place that is void of permanent human settlement. In various contexts, it denotes (1) a wilderness or desert—an expanse of land lacking cultivation and habitation, (2) a deserted or unpopulated area, (3) by extension, any place considered isolated, solitary, or remote. The term can function both adjectivally ('desolate, uninhabited, abandoned') and substantivally ('wilderness, desert, remote region'). The semantic domain includes not only physical environments but conditions marked by absence or abandonment.
From the root ἐρῆμος (solitary, deserted), likely tied to ἐρῆμος in classical Greek; possibly related to the verb ἐρῶ (to speak), in the sense of being 'left without speech or company,' but such a derivation is uncertain. Usage traces back to Homer and classical literature as well as later Hellenistic and Koine contexts.
Definition

The revised gloss broadens the definition by clarifying that ἀκροθίνιον is not restricted to military spoils as implied in the original ('booty:--spoils'), but more generally refers to the best or choicest portion of any collected goods, including produce and offerings. The original gives a narrow translation tied to 'spoils,' while the revised gloss accurately reflects its wider application.

Original Strong's
from ἄκρον and (a heap); properly (in the plural) the top of the heap, i.e. (by implication) best of the booty:--spoils.
SILEX Revision
Properly, the top or choicest portion of a heap, particularly referring to the best or first fruits of a collection or accumulation, most commonly of agricultural produce (such as grain). By extension, also used for the choicest or first share of spoils or booty gained in war or victory. The term designates the portion set aside as the best or as an offering from the whole harvest or acquisition.
Compound of ἄκρον (akron, 'top, summit') and θίνις ('heap, pile'), forming ἀκροθίνιον to indicate the 'top of the heap.' The construction reflects literal reference to the highest or best part of a piled mass.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that ἐρήμωσις refers to a state of being deserted, laid waste, or devastated, and specifically states it does not inherently mean 'despoliation' or 'theft,' as implied in the original gloss. The revised gloss removes the notion of theft and narrows the definition to physical or metaphorical ruin, correcting an overextension of meaning in the original.

Original Strong's
from ἐρημόω; despoliation:--desolation.
SILEX Revision
A state or process of being made deserted, laid waste, or depopulated; primarily denotes the act of turning a place into a wilderness or leaving it uninhabited, and secondarily the result of this process—a condition of devastation, ruin, or abandonment. It can be applied to cities, lands, or persons being bereft of inhabitants or prosperity.
Derived from the verb ἐρημόω (erēmoō), meaning 'to make desolate, to lay waste,' itself related to the adjective ἔρημος (erēmos, 'desolate, deserted, solitary'). Formation involves the noun suffix -σις, denoting the action or result of a process: 'making desolate, desolation.'
Multiple

The revised gloss corrects the etymology, clarifying that the connection to ἐρεθίζω is not supported and emphasizing possible links to ἔριθος instead. It also narrows the definition, specifying that ἐριθεία refers to selfish ambition or factiousness rather than simply 'contention' or 'strife,' which are outcomes rather than inherent meanings. The original's translation tradition leans on the KJV rendering, which the revised gloss specifies is misleading.

Original Strong's
perhaps as the same as ἐρεθίζω; properly, intrigue, i.e. (by implication) faction:--contention(-ious), strife.
SILEX Revision
Self-seeking pursuit or ambition, especially in the context of partisanship or factional rivalry. In various contexts, the term refers to a disposition of seeking advantage, engaging in rivalry, or fostering factionalism; sometimes connoting selfish ambition or divisive contentiousness; may also denote canvassing for office in later Greek usage.
Likely derived from ἐριθεύω ('to work for hire, to serve for selfish gain'), itself from the noun ἴριθος ('day laborer, hireling'), although ultimate etymology uncertain. The form ἐριθεία is not directly connected to ἐρεθίζω ('to provoke'), despite superficial similarity.
Definition

The revised gloss corrects the original's implication that the term inherently carries a symbolic or moral connotation (i.e., 'wicked person'), clarifying that ἐρίφιον simply denotes a 'young goat' and does not, by itself, imply wickedness or symbolism.

Original Strong's
from ἔριφος; a kidling, i.e. (genitive case) goat (symbolically, wicked person):--goat.
SILEX Revision
A young goat, particularly a kid, typically under a year old. In some contexts used figuratively to denote a person (often negatively, by symbol or analogy). The primary sense is zoological; symbolic meanings appear in parabolic or metaphorical discourse.
Diminutive of ἔριφος ('young goat, kid'); formed with the diminutive suffix -ιον. Cognate with other Greek diminutive animal terms.
Etymology

The original gloss asserts a possible derivation from ἔριον, but the revised gloss qualifies this by stating the exact linguistic connection is uncertain, correcting the impression of a clear etymological link.

Original Strong's
perhaps from the same as ἔριον (through the idea of hairiness); a kid or (genitive case) goat:--goat, kid.
SILEX Revision
A young goat, specifically a kid, with occasional reference to a young animal distinguished by age or size; the primary sense is a juvenile goat, as opposed to an adult one. In some contexts, may generically refer to a small, immature goat as distinct from mature goats (αἴξ). Rarely, can be used metaphorically to denote youth or immaturity in other animals.
From ἔριον ('wool') or a related stem, likely through the association of goats with their hairiness; however, direct derivation is uncertain. The root connects with terms referring to the species or their fleece.
Definition

The revised gloss corrects the original by broadening the definition. Strong's gloss limits ἑρμηνεία almost exclusively to 'translation,' whereas the revised gloss clarifies it denotes any explanation or interpretation, not just translation between languages. The revised gloss also clarifies that interpretation can refer to clarifying meaning, not solely language translation.

Original Strong's
from the same as ἑρμηνεύω; translation:--interpretation.
SILEX Revision
The act or result of interpreting, explaining, or rendering the meaning of something in another form; specifically, the interpretation or translation of spoken or written language. Used both for oral interpretation and written translation, as well as for providing clarification or elucidation of meaning in speech or texts.
From ἑρμηνεύω ('to interpret, to explain'), itself derived from the root ἑρμηνεύω (hermēneuō), possibly connected with the figure Hermes, the messenger and interpreter of the gods in Greek mythology, who served as the archetypal 'interpreter.'
Etymology

The revised gloss corrects the original's assertion that the verb is from a presumed derivative of Ἑρμῆς by clarifying that the precise verbal origin is uncertain and suggesting the association is more semantic than morphological. This removes an overconfident etymological claim by Strong's.

Original Strong's
from a presumed derivative of Ἑρμῆς (as the god of language); to translate:--interpret.
SILEX Revision
To interpret or translate spoken or written language; to explain the meaning of words, phrases, or utterances from one language or form to another. The primary sense is mediating understanding by rendering a message intelligible to an audience that would not otherwise comprehend it. Also carries the nuance of making clear, elucidating, or offering interpretive commentary.
Formed from Ἑρμῆς (Hermēs), the name of the Greek deity associated with communication and transmission of messages, with the verbal suffix -εύω (indicating an action or process). Thus, to 'hermeneuein' is to act in the manner of Hermēs, that is, to interpret or translate. Cognate with ἑρμηνεία (interpretation), ἑρμηνευτής (interpreter).
Etymology

The revised gloss corrects the original etymology: Strong's derived 'Hermes' from ἐρέω ('to speak'), but the updated gloss states this is not the true origin and the name's derivation is uncertain, though tradition links it to the Greek deity Hermes.

Original Strong's
perhaps from ἐρέω; Hermes, the name of the messenger of the Greek deities; also of a Christian:--Hermes, Mercury.
SILEX Revision
Hermēs (Ἑρμῆς): (1) The name of a figure from Greek mythology, recognized as the herald or messenger of the deities, characterized by swiftness and eloquence; (2) A personal name borne by an individual mentioned in early Christian communities, notably in Romans 16:14. The meaning in such contexts is that of a proper name without mythological attribution, unless contextually implied; (3) Does not carry a lexical meaning apart from its function as a proper noun identifying a person.
Name of uncertain etymology. In Greek culture, Ἑρμῆς is the name of the deity associated with communication, boundaries, commerce, and messengers. Etymological proposals connect it with ἐρῶ (“to say, speak”) but are not widely accepted and remain speculative.
Definition

The original Strong's gloss characterizes Hermogenes as 'an apostate Christian,' which the revised gloss omits, noting that the biblical text only names the individual without ascribing this characterization. The revised gloss corrects the insertion of interpretation not directly supported by the lexical data.

Original Strong's
from Ἑρμῆς and γίνομαι; born of Hermes; Hermogenes, an apostate Christian:--Hermogenes.
SILEX Revision
Hermogenes (personal name): a male personal name meaning 'born of Hermes' or 'of Hermes' lineage. The name is used as a proper noun referring specifically to an individual identified in 2 Timothy 1:15, with no additional descriptive meaning beyond identification.
From Ἑρμῆς (Hermēs), the Greek god Hermes, and γίνομαι (ginomai, 'to become, to be born'), literally 'born of Hermes' or 'descended from Hermes.'
Definition

The SIBI gloss corrects the original by clarifying that ἑρπετόν refers broadly to all animals that move by creeping on the ground—including, but not limited to, reptiles—whereas the Strong's gloss restricts the definition to 'reptile' or uses 'serpent' as a possible meaning. The revised gloss notes that the category is broader (including insects or small creatures), which corrects the more limited Strong's definition.

Original Strong's
neuter of a derivative of (to creep); a reptile, i.e. (by Hebraism (compare רֶמֶשׂ)) a small animal:--creeping thing, serpent.
SILEX Revision
Primary meaning: a creature that moves by crawling or creeping close to the ground. In broader usage, refers to any animal (land or water-dwelling) that moves with a slithering, gliding, or crawling motion, including reptiles, amphibians, and some invertebrates. In many contexts, particularly those influenced by the Septuagint or discussions of dietary law and creation, the term can refer to a category of animals distinguished from birds and four-legged mammals.
Related to the Greek verb ἕρπω (herpō), meaning 'to creep, crawl, move slowly.' ἑρπετόν is a neuter noun formation, designating something that creeps or crawls. Cognate with ἕρπω (herpō), from the proto-Indo-European root *serp- ('to crawl, creep'), which is also the source of the Latin serpere ('to creep').
Etymology

The revised gloss corrects the original's etymological claim that ἔρχομαι is 'of a primary verb', clarifying that its origin is uncertain and its forms are supplied by related verbs. The revised gloss also omits Strong's list of supplied forms, which can be misleading. This correction is etymological in nature.

Original Strong's
middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred (middle voice) , or (active) , which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively):--accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set.
SILEX Revision
To come, to go; used of physical movement toward or away from a place or person. Also used idiomatically for arriving, appearing, entering, or fundamentally experiencing a transition (in space, time, or state). In figurative contexts, may denote the emergence or coming forth of events, conditions, or persons (e.g., the coming of an era or the appearance of a figure). The primary sense is movement either toward the speaker/writer or away, with context determining direction.
Root verb ἐρχ- (erch-), considered primary in Greek; present and imperfect tense forms are from ἔρχομαι, while other tenses derive from related forms such as ἐλεύσομαι (future), ἦλθον (aorist), and ἐλήλυθα (perfect), all reflecting a suppletive paradigm. Cognate with related verbs in other Indo-European languages (e.g., Latin 'orior', English 'arise'), though precise derivation within Greek is debated.
Etymology

The revised gloss clarifies that the etymology is debated; it challenges the certainty of Strong's claim of derivation from ἐρέω and distinction from ἐρευνάω, indicating that these connections are less direct than the original implies.

Original Strong's
apparently from ἐρέω (compare ἐρευνάω); to interrogate; by implication, to request:--ask, beseech, desire, intreat, pray. Compare πυνθάνομαι.
SILEX Revision
To ask, inquire, or request (of someone); to pose a question for information or clarification, or to make an earnest request. In Koine and classical usage, commonly denotes personal interaction—either seeking information or expressing a gentle or polite request. The word may also carry the sense of entreating or a courteous appeal, especially in contexts involving social hierarchy or deference.
From ἐρέω (to speak, say), with the intensifying -άω verb ending. Cognate with forms in earlier Greek meaning 'to speak' or 'to ask.' Not to be confused with πυνθάνομαι, which emphasizes inquiry or investigation rather than simple asking. See also related terms ἐρωτηση and ἐπερωτάω.
Definition

The original gloss includes 'government' as a possible translation, which is incorrect; the revised gloss clarifies that the term only means 'garment' or 'article of clothing,' with no inherent symbolic or governmental meaning.

Original Strong's
from a derivative of ἐσθής; clothing (concretely):--government.
SILEX Revision
Garment, item of clothing worn on the body; in extended contexts, refers generally to attire or dress. The term encompasses both everyday clothing and, less commonly, formal, ceremonial, or distinctive garments.
From a derivative of ἐσθής (garment), which is of uncertain origin; related to the verb ἕννυμι (to clothe, put on). The noun ἔσθησις is a verbal noun formation, indicating the result or product of dressing or clothing.
Etymology

The revised gloss clarifies that the root of ἐσθίω is uncertain, correcting the original Strong's statement that references a 'primary' root. This improves accuracy regarding the etymology.

Original Strong's
strengthened for a primary (to eat); used only in certain tenses, the rest being supplied by φάγω; to eat (usually literal):--devour, eat, live.
SILEX Revision
To consume food or take in nourishment by eating; in extended senses, to partake (of a meal), to consume, or to metaphorically absorb. The core meaning pertains to the physical act of eating, but in some texts may broaden to signify sharing a meal, partaking in food, or metaphorically, to receive nourishment (including spiritual sustenance). Sometimes used with the nuance of devouring or consuming.
Principal verb in Koine Greek for 'to eat.' Related to cognate forms in other Indo-European languages (cf. Latin edo, English eat). The verb ἐσθίω is used primarily in certain tenses; in others, the suppletive verb φάγω is used. Root ties found in earlier Greek forms (Homeric ἔδω) and Mycenaean e-ti-jo. The present stem is ἐσθίω, but other principal parts come from φάγ- ('to eat'), reflecting historical phonological development.
Etymology

The original gloss asserts with some probability that Esli is derived specifically from the Hebrew name Elyeho‘enai (אֶלְיְהוֹעֵינַי), while the revised gloss states that the precise Hebrew origin is uncertain and only sometimes associated with that name. This corrects the original's overconfident etymological claim.

Original Strong's
of Hebrew origin (probably for אֶלְיְהוֹעֵינַי); Esli, an Israelite:--Esli.
SILEX Revision
Esli; a personal name designating an Israelite individual, known from the genealogical list in the Gospel According to Luke. The term functions as a proper noun, denoting an ancestor within the genealogy presented by the author, with no additional semantic content beyond identification.
A Greek transliteration of a Hebrew name, likely אֶלְיְהוֹעֵינַי (Elyehō‘enai), though the precise Hebrew original is uncertain. The Greek rendering Ἐσλί follows the common pattern of adapting Hebrew proper names into Greek in Hellenistic Jewish literature.
Definition

The revised gloss corrects Strong's by narrowing the meaning to strictly 'we are' as the present indicative form of 'to be.' Strong's includes interpretative or context-driven expansions such as 'have our being,' 'have hope,' and '(the gospel) was (preached unto) us,' which are not inherent in the lexical form. The SIBI gloss clarifies that these are interpretative translations, not intrinsic meanings.

Original Strong's
first person plural indicative of εἰμί; we are:--are, be, have our being, X have hope, + (the gospel) was (preached unto) us.
SILEX Revision
First person plural present indicative active of 'to be'; we are, expressing existence or state of being for the speaker and a group. In the New Testament and contemporary Koine Greek, ἐσμέν functions primarily as the verb of existence, predication, or identity, often linking the subject 'we' to a predicate nominative or describing the state or qualities of a group that includes the speaker.
From the root εἰμ-, which underlies the verb εἰμί ('to be'). ἐσμέν is the first person plural present indicative active form. Ultimately from Proto-Indo-European *h₁es- ('to be').
Definition

The revised gloss corrects the original by clarifying that ἔσομαι (G2071) is simply the future tense of 'to be' and does not by itself carry meanings such as 'will happen', 'will come to pass', or other idiomatic/residual KJV-based renderings like 'fall', 'live long', etc. The revised gloss restricts the definition to 'will be' or 'will exist', removing extended translations that do not strictly reflect the Greek form's lexical sense.

Original Strong's
future of εἰμί; will be:--shall (should) be (have), (shall) come (to pass), X may have, X fall, what would follow, X live long, X sojourn.
SILEX Revision
Future tense of 'to be'; expresses the state of existing, occurring, or becoming at a subsequent time. In various contexts: indicating that something will exist, come into being, take place, or occur in the future; also used of events or conditions that will happen, or states that will persist. Forms a core auxiliary verb in periphrastic constructions and indirect discourse.
Future tense form of the verb εἰμί (to be). The future stem is εσ- (es-), which follows regular Greek morphological patterns for forming the future tense. No borrowing from other languages; fully Greek-derived.
Etymology

The original gloss asserts that ἔσοπτρον is formed from εἰς and a derivative of ὀπτάνομαι, while the revised gloss notes that the exact formation is uncertain and relates it more generally to roots for 'seeing.' This corrects the specific etymological claim made in Strong's original gloss.

Original Strong's
from εἰς and a presumed derivative of ὀπτάνομαι; a mirror (for looking into):--glass. Compare κατοπτρίζομαι.
SILEX Revision
Mirror; primarily, a polished surface (typically metal such as bronze or silver) used for personal reflection. In Koine and earlier Greek, denotes a physical object meant to produce an image for viewing oneself. Secondary uses may include figurative application to mean something by which one may see or perceive indirectly, as in seeing a reflection rather than reality itself.
From εἶς (into) and ὄπτρον (instrument for seeing or sight), related to the verb ὁρᾶν (to see) or ὀπτάνομαι (to appear, be seen).
Definition

The original gloss incorrectly includes the meanings 'have been' and 'belong,' which are not inherent in the Greek form ἐστέ. The revised gloss corrects this by specifying that the meaning is limited to 'you are,' expressing current state or identity only.

Original Strong's
second person plural present indicative of εἰμί; ye are:--be, have been, belong.
SILEX Revision
Second person plural present indicative active form of the verb 'to be'; you (all) are. Used to denote existence, presence, identity, state, condition, belonging, or relation to a group or characteristic.
Formed from the root εἰμ- (themi-/esmi- in earlier Greek), with the personal ending -τε indicating second person plural. Cognate with other Indo-European forms of the verb 'to be'.
Definition

The SIBI gloss clarifies that ἐστί means simply 'is' and relates other English translations (like 'call,' 'have,' 'make') to idiomatic or syntactic usages, not as inherent meanings of the verb. The Strong's gloss misleadingly lists these as if they are possible independent definitions, which the revised gloss corrects.

Original Strong's
third person singular present indicative of εἰμί; he (she or it) is; also (with neuter plural) they are:--are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.
SILEX Revision
Third person singular present indicative form of 'to be'; denotes that someone or something exists, is present, or is identified as a particular thing. Used to state existence, presence, identity, condition, or equivalence. In compound or idiomatic constructions, can serve as a copula or link between subject and predicate, or express necessity or possibility, depending on context.
From the root εἰμ- (to be, to exist); ἐστί is the third person singular present indicative active form of the verb εἰμί.
Definition

The revised gloss clarifies the broader usage of ἔστω as both a second person singular imperative ('be!') and, more often in Hellenistic Greek, as a third person imperative ('let him/her/it be', 'let them be'), whereas the original gloss suggests a focus on second person but adds third person somewhat secondarily. This updates the primary understanding of how ἔστω functions in context, especially in biblical Greek.

Original Strong's
second person singular present imperative of εἰμί; be thou; also , third person of the same; let them be:--be.
SILEX Revision
A command or exhortation meaning 'let it be,' 'let [something/someone] be,' or '[it/he/she] must be.' As a second or third person singular present imperative of εἰμί, it functions to express an order, permission, or allowance—that something or someone should exist, be in a particular state, or be regarded in a certain way. Used in commands ('be!'), permissions ('let it be'), or conditional clauses to express obligation or expected states.
From the root εἰμί (to be, to exist). ἔστω is the present imperative, second or third person singular form. Morphologically: imperative mood, present tense, active voice, second (for 'be thou!') or third (for 'let it be!') person singular.
Etymology

The revised gloss corrects the original's confident etymology by stating the root derivation from ἔχω is uncertain and debated, rather than probable.

Original Strong's
a superlative probably from ἔχω (in the sense of contiguity); farthest, final (of place or time):--ends of, last, latter end, lowest, uttermost.
SILEX Revision
Primary meaning: farthest, most remote, last in a series (spatially, temporally, or in degree). The term can refer to that which is at the end or outermost boundary, the final element in a sequence, or the ultimate (in time, position, or significance). Contextually, it may denote the end-point of a period, the last member in a hierarchy, or something at the extreme limit of a range.
From the Greek root ἔχ- (echo), 'to have, hold,' with the superlative suffix -ατος, forming a superlative adjective; thus, 'that which is held farthest' or 'extreme.' Cognate with Latin 'extremus.'
Definition

The original gloss includes 'without' as a possible translation, which is incorrect; the term ἔσωθεν means 'from within' or 'inwardly,' not 'without.' The revised gloss corrects this error by clarifying the inward/internal aspect.

Original Strong's
from ἔσω; from inside; also used as equivalent to ἔσω (inside):--inward(-ly), (from) within, without.
SILEX Revision
From within, on the inside. The term primarily indicates an origin or position from the interior of a space, person, or object—whether literally (from inside a physical boundary) or figuratively (interiorly, inwardly, with reference to thoughts, motives, or the inner nature). In certain contexts, it can denote what exists or proceeds from within rather than from without.
Adverb derived from ἔσω ('inside, within') with the suffix -θεν denoting origin or source, hence 'from inside.'
Definition

The revised gloss specifies that ἑταῖρος is generally a companion or associate, often in formal or neutral contexts, and rarely signifies close friendship. This corrects the original's gloss of 'friend,' which could be misleading, as ἑταῖρος typically does not convey the personal affection implied by φίλος. The revised gloss clarifies the nuanced usage and the possible distancing or ironic tone in the NT.

Original Strong's
from (a clansman); a comrade:--fellow, friend.
SILEX Revision
Comrade, companion, associate—denoting one who shares close fellowship or partnership, typically with a sense of belonging to the same group or undertaking joint activity. The word can refer to a fellow member of a collective body, colleague, or close associate; less frequently, it signifies a friend, though this is not its core shade.
Derived from the Greek root ἑταιρ- (found in ἑταιρέω 'to keep company with', ἑταιρεία 'association, company, brotherhood'). The term stems from early Greek social structures denoting a fellow member of a group or retinue.
Etymology

The revised gloss corrects the etymology, noting that the compound is from 'heteros' and 'didaskō' (to teach), whereas the original wrongly derives it from 'heteros' and 'didaskalos' (teacher). This is a material correction of the word's formation.

Original Strong's
from ἕτερος and διδάσκαλος; to instruct differently:--teach other doctrine(-wise).
SILEX Revision
To teach divergent doctrine; to instruct in teachings or ideas that differ from an established or accepted body of instruction. In New Testament usage, particularly refers to the act of imparting doctrine that is contrary to the received apostolic or communal teaching. In wider Koine Greek, the core sense is to teach otherwise or to expound a different set of teachings than those recognized as authoritative within a given community.
Compound of ἕτερος (other, another of a different kind) and διδασκαλέω (to teach, instruct), itself derived from διδάσκω (to teach). Thus, ἑτεροδιδασκαλέω literally means 'to teach differently' or 'to teach something else.' No evidence for this compound in pre-Koine usage; its formation likely reflects the need for precision regarding doctrinal deviation in early Christian communities.
Definition

The SIBI gloss clarifies and narrows the definition, emphasizing that ἕτερος often implies qualitative distinction or contrast, not merely any 'other,' as the original gloss's list could be interpreted. The SIBI revision corrects possible conflation with simple addition or sequence, which the Strong's gloss may misleadingly suggest.

Original Strong's
of uncertain affinity; (an-, the) other or different:--altered, else, next (day), one, (an-)other, some, strange.
SILEX Revision
Primary meaning: another, a different one, one of two or more distinct entities or kinds. Indicates distinction or difference from something previously mentioned or implied, stressing contrast or another of a different sort. Semantic range includes: another (either of two, as opposed to the same one); a different or distinct person, thing, or group; another kind or category; altered or changed; sometimes, in a negative sense, strange or foreign.
From the root ἑτερ-; origin ultimately traces to Proto-Indo-European *sem- (one, together) for the wider group of 'other' words, but the exact derivation of ἕτερος within Greek is uncertain. Possibly related to Latin 'alter' (second, another) through the Proto-Indo-European root.
Etymology

The SIBI gloss corrects the original by stating that the etymology is uncertain and that the connection to ἔτος is only a debated possibility, whereas Strong's asserts the connection more confidently with 'perhaps akin to ἔτος.'

Original Strong's
perhaps akin to ἔτος; "yet," still (of time or degree):--after that, also, ever, (any) further, (t-)henceforth (more), hereafter, (any) longer, (any) more(-one), now, still, yet.
SILEX Revision
Still, yet, further; indicating continued action, state, or existence beyond a prior point in time. In various contexts, it expresses persistence ("still"), addition or continuation in a sequence ("further, moreover"), or emphasis on an ongoing condition ("yet").
Related to ἔτος (year) due to the shared root ἐτ-, but functionally a distinct adverb; ultimately of uncertain etymology, not directly derived as a diminutive or cognate of ἔτος.
Definition

The revised gloss clarifies that the primary meaning is 'without hindrance' or 'unimpeded,' whereas the original gloss introduces 'freely' and the phrase 'no man forbidding him,' which reflect interpretive translation tradition and broaden the sense to personal liberty rather than simply a lack of obstruction.

Original Strong's
adverb from a compound of Α (as a negative particle) and a derivative of κωλύω; in an unhindered manner, i.e. freely:--no man forbidding him.
SILEX Revision
In an unhindered or unrestricted manner; functioning or proceeding without obstruction or impediment. In usage, the adverb denotes the absence of any external barrier, prohibition, or restraint on action or movement.
From the alpha privative (ἀ-, expressing negation) and κωλύω ('to hinder, impede, prevent'), forming the adjective ἀκώλυτος ('unhindered, unimpeded'), which is then adverbialized as ἀκωλύτως ('in an unhindered manner').
Etymology

The revised gloss corrects Strong's claim that the word derives from an 'old noun (fitness),' noting that this specific noun is not attested in classical sources and that the precise derivation is uncertain.

Original Strong's
from an old noun (fitness); adjusted, i.e. ready:--prepared, (made) ready(-iness, to our hand).
SILEX Revision
Fundamentally means 'ready' or 'prepared,' describing a state of having been made fit or suitable for a purpose, engaging readiness for action, reception, or occurrence. Contextually, it can indicate readiness in terms of physical preparation, mental or spiritual preparedness, availability for immediate use, or being positioned to respond or participate. In some settings, it emphasizes eagerness, willingness, or promptness in action.
Derived from an older noun form meaning 'fitness' or 'preparedness,' possibly related to the root ἑτ- denoting suitability or readiness; the word's precise etymological pathway is not fully documented, but it stands as a longstanding adjective in Greek conveying preparedness or suitability.
Etymology

The original Strong's gloss incorrectly claims ἔτος is 'apparently a primary word,' suggesting a known root, whereas the revised gloss clarifies that the etymology is uncertain and does not assert a specific derivation.

Original Strong's
apparently a primary word; a year:--year.
SILEX Revision
A period of one year; a full cycle of twelve months or a standard measure of a year’s duration. In broader contexts, ἔτος refers to a specific year (in reference to chronology or historical events) or, in the plural, to multiple years or long periods of time. The term may also indicate annual cycles such as seasons or times recurring every year.
The word ἔτος is a primary Greek term not transparently derived from a common Indo-European root; its exact etymology is debated among linguists. It has cognates in other Indo-European languages related to time or years, but its morphological origin within Greek is obscure.
Etymology

The original gloss claims εὖ is the neuter of a primary adjective 'good,' while the revised gloss states its origin is uncertain and not specifically tied to an attested primary adjective, correcting the etymology.

Original Strong's
neuter of a primary (good); (adverbially) well:--good, well (done).
SILEX Revision
As an adverb, εὖ primarily means 'well,' indicating manner, quality, or state of being in a positive or favorable way. Its semantic range extends to 'rightly,' 'properly,' 'successfully,' 'fortunately,' or 'in good circumstances,' depending on the context. It most often modifies verbs to describe an action that is performed in a fitting, appropriate, or commendable manner. In some contexts, εὖ can express moral approval or satisfaction (e.g., 'well done'), or the notion of wellbeing ('it is well with you').
εὖ is an adverbial formation built on the Greek root εὖ- ('good, well'), related to the adjective ἀγαθός ('good') but belonging to a distinct root. It is cognate with the Latin 'bene' and the English 'well,' sharing an ancient Indo-European root for 'well, good.'