SILEX Revision Notes

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

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

The revised gloss corrects Strong's assertion that γνόφος is 'akin to νέφος', clarifying that the etymology is uncertain and the connection is unclear.

Original Strong's
akin to νέφος; gloom (as of a storm):--blackness.
SILEX Revision
Dense darkness, thick or heavy gloom, especially as produced by storm clouds or enveloping darkness. Refers to a state or quality of profound obscurity, often associated with weather phenomena (such as tempest or clouds) or metaphorically with an overwhelming covering darkness. In extended contexts, it can signify spiritual or existential gloom but is primarily physical in reference.
From the root γνόφ-, possibly related to or contrasted with νέφος ('cloud'); precise etymology uncertain. The two words are similar in imagery, with γνόφος generally denoting the darkest, most impenetrable part of a cloud or atmosphere, while νέφος is used for cloud in a more general sense.
Definition

The revised gloss narrows and clarifies the definition: it specifies that γνώμη refers not to mere knowledge or general cognition, but to a considered and settled opinion or decision reached after deliberation (i.e., judgment or purpose). The original's inclusion of broad terms like 'cognition,' 'agree,' and 'will' overstates the semantic range, and 'cognition' is misleading. The revised gloss corrects this by focusing on opinion, judgment, or intention formed after consideration.

Original Strong's
from γινώσκω; cognition, i.e. (subjectively) opinion, or (objectively) resolve (counsel, consent, etc.):--advice, + agree, judgment, mind, purpose, will.
SILEX Revision
A way of thinking, opinion, judgment; also, deliberate intention or resolution. In some contexts, refers to the formal decision or determination of an individual or assembly; in others, denotes personal mental attitude, advice, or consent. Can express the process of forming an evaluation or the outcome of that process (a viewpoint or determination).
Derived from the root γιγνώσκω (to know, to recognize), with the nominal suffix -μη indicating an abstract concept; thus, 'state or act of knowing, opinion, judgment.'
Translation Tradition

The revised gloss corrects the original's use of archaic, tradition-rooted terms such as 'do to wit' and 'wot', which were influenced by older English translations rather than the lexical meaning of γνωρίζω. The SIBI gloss opts for modern, accurate equivalents like 'inform' and explicitly excludes those outdated glosses.

Original Strong's
from a derivative of γινώσκω; to make known; subjectively, to know:--certify, declare, make known, give to understand, do to wit, wot.
SILEX Revision
To make known, reveal, cause information to be known by others; in passive, to become known or be revealed. The primary sense is to communicate information, whether by speech, writing, or action. Broader senses include to disclose something previously hidden, to inform or notify, and to provide understanding through explanation or clarification.
From the Greek verb γινώσκω (to know, to perceive, to recognize). γνωρίζω is a causative/denominative form meaning 'to make known' or 'to cause to be known.' The verb developed from the root γνωρ- with the standard -ίζω verbal ending indicating the causative sense.
Definition

The revised gloss corrects the original by clarifying that 'ἀθέμιτος' refers specifically to what is 'not permitted by law or custom,' removing the implication of 'flagitious' (grossly wicked) or inherently 'abominable,' which are interpretive and not intrinsic to the word’s lexical meaning. It also shifts the focus from statute law to established norms, broadening the semantic range beyond formal legality.

Original Strong's
from Α (as a negative particle) and a derivative of (statute; from the base of τίθημι); illegal; by implication, flagitious:--abominable, unlawful thing.
SILEX Revision
Unlawful, not permitted, contrary to custom or law; denotes that which is not sanctioned by formal decree, custom, or religious/legal code, and thus forbidden or improper. The term can refer to actions, objects, or persons that violate accepted laws or norms, and often carries a connotation of moral or ritual offensiveness depending on the context.
From the privative prefix ἀ- (a-, 'not') and a stem related to θέμις ('custom, law, decree'), derived from the verb τίθημι ('to set, establish'). Thus, ἀθέμιτος literally means 'not appointed [by law/custom]', 'not lawful'.
Definition

The revised gloss corrects the original's implication that γνῶστος can refer specifically to 'acquaintance' in the English sense, clarifying that its usage is broader and refers generally to the state of being known, recognized, or revealed, and not specifically to personal acquaintanceship.

Original Strong's
from γινώσκω; well-known:--acquaintance, (which may be) known, notable.
SILEX Revision
knowable, known, or familiar (that which has been made known or is recognized); describes something or someone who is the subject of knowledge or acquaintance, or who is notable among a group; can refer both to personal relationships (an acquaintance) and broader public recognition (something notable or famous).
From the verb γινώσκω (to know, to become acquainted with, to recognize), formed with the adjectival suffix -τός, indicating 'that which can be known' or 'that which has been made known.'
Translation Tradition

The original gloss uses terms like 'wizard' and 'seducer,' which follow traditional English Bible translations but are either anachronistic or incorporate interpretive bias not present in the lexical meaning. The revised gloss recommends against these loaded terms, providing a more accurate, neutral definition grounded in lexical and historical context.

Original Strong's
from (to wail); properly, a wizard (as muttering spells), i.e. (by implication) an imposter:--seducer.
SILEX Revision
A practitioner of magic or sorcery, one who claims the ability to manipulate supernatural powers, often through incantations, spells, or rituals. In some contexts, the word acquires a strongly negative connotation, conveying a sense of deceit or charlatanism. Broadly refers to an enchanter, sorcerer, magician, or one who incants magical formulas; also used, especially in later contexts, for someone seen as a pretender to supernatural powers or an impostor.
From the root γοη-, cognate with γοάω (to wail or lament), originally possibly referring to the mournful chanting or vocalizations used in spells or lamentation rituals. The term developed a specialized sense for magical practitioners, especially those associated with incantatory practices.
Translation Tradition

The revised gloss corrects the translation tradition by advising against using 'Calvary,' a term from the Latin Vulgate, and clarifies that 'Golgotha' refers specifically to 'Place of the skull,' grounded in Aramaic/Hebrew. The original gloss reflects KJV tradition by not warning about the use of 'Calvary' and loosely identifies the site as 'a knoll,' potentially implying topographical shape, which the revised gloss also clarifies is not indicated by the term itself.

Original Strong's
of Chaldee origin (compare גֻּלְגֹּלֶת); the skull; Golgotha, a knoll near Jerusalem:--Golgotha.
SILEX Revision
A place-name referring to the site, outside Jerusalem, identified as the location of executions by crucifixion, especially the crucifixion of Jesus of Nazareth. Primary sense: place of the skull (either referencing the physical appearance of the site, its use as an execution ground, or related symbolic resonance). The term denotes a specific locality with connotations of death and public execution.
Of Aramaic origin, from גֻּלְגֹּלֶת (gulgōleth, 'skull') in Hebrew/Aramaic, Hellenized with the Greek nominative ending -ᾶ. The Greek form Γολγοθᾶ reflects transliteration more than translation.
Definition

The SIBI gloss corrects the Strong's gloss by noting that γραπτός does not inherently carry a figurative sense; Strong's includes 'figuratively,' which the revised gloss shows is not a necessary aspect of the word's meaning.

Original Strong's
from γράφω; inscribed (figuratively):--written.
SILEX Revision
Carved or inscribed; primarily refers to something that has been written down by being engraved, carved, or marked, typically on a durable surface such as stone, metal, or parchment. In broader usage, it can refer to anything fixed in writing or script, whether literal (as in inscriptions or engraved edicts) or, more rarely, figurative (as in something established or decreed).
Derived from the verb γράφω ('to write, inscribe, engrave'), with the ending -τός forming a verbal adjective that denotes the result of the action.
Theological Bias

The original gloss inserts a specifically Christian theological concept ('holy Writ' and 'scripture' with Christian connotations), whereas the revised gloss clarifies that γραφή refers to any written text, sometimes sacred writings (generally the Hebrew Scriptures in context), and does not inherently refer to 'Scripture' in the later Christian sense.

Original Strong's
from γράφω; a document, i.e. holy Writ (or its contents or a statement in it):--scripture.
SILEX Revision
Written text or writing, especially an official or authoritative document; in Hellenistic and early Roman contexts, chiefly refers to individual passages or entire bodies of sacred writing, particularly those recognized as authoritative among Israelite/Judean groups. The term refers generally to 'what is written' but becomes specialized in Jewish and early Christian usage for the text of the Hebrew scriptures or Septuagint.
Nominal form derived from the verb γράφω ('to write'), with the feminine noun ending -ή.
Definition

The revised gloss corrects the original's implication that 'grave' (engrave) is a primary or default meaning; instead, it clarifies that the core meaning is 'to write,' and 'to engrave' or 'describe' are contextual or figurative extensions, not the usual sense. The revised also notes to avoid confusion between writing and engraving unless the context specifically indicates inscription on a durable material.

Original Strong's
a primary verb; to "grave", especially to write; figuratively, to describe:--describe, write(-ing, -ten).
SILEX Revision
To inscribe or engrave by means of marking with a tool or substance; in most contexts, to write characters, letters, or words onto a material substrate such as papyrus, parchment, or wax; by extension, to compose or author a written document. In extended uses, to record, to note down, or to determine or prescribe by writing (e.g. a decree or law). Certain figurative senses include 'to describe' or 'to make known in writing.'
From the Greek root γράφ-, present in γράφω (to write), γραφή (writing, scripture), γραμμα (letter), and related words. Cognate with the verb in earlier dialects of Greek; ultimately of Indo-European origin, root *gerbh- (to scratch, carve).
Definition

The original gloss includes 'silly' as part of the definition, which is not intrinsic to the word's lexical meaning but reflects an interpretation of how the term is used idiomatically. The revised gloss accurately limits the meaning to 'characteristic of an elderly woman' and explains the negative connotation only in context. Thus, the revised corrects the original by removing a definition that is contextually derived rather than lexical.

Original Strong's
from (an old woman) and εἶδος; crone-like, i.e. silly:--old wives'.
SILEX Revision
Having the characteristics or qualities associated with an old woman; resembling or befitting an elderly woman, especially as used pejoratively to describe something as foolish, superstitious, or trivial. The primary lexical meaning is 'resembling an old woman.' In extended usage, it connotes something 'silly, trifling, or not to be taken seriously,' often in the context of stories, tales, or myths considered unworthy of credible attention.
Adjective formed from γραῦς ('old woman') and the adjectival suffix -ώδης, meaning 'like' or 'resembling.' Thus, γραώδης literally means 'old-woman-like.'
Definition

The revised gloss corrects the original by clarifying that 'γυμνασία' lexically denotes physical training or exercise and, by extension, disciplined practice. Strong's introduces 'asceticism' as a gloss, but the revised gloss notes that 'asceticism' is not inherent in the New Testament usage or the lexical meaning, but rather a later interpretive layer. This corrects a definition error in the original gloss.

Original Strong's
from γυμνάζω; training, i.e. (figuratively) asceticism:--exercise.
SILEX Revision
Exercise or training, especially disciplined physical training or practice; by extension, the cultivation of discipline or the practice of ascetic self-control. In certain figurative contexts, refers to a regimen of self-discipline—most often moral or spiritual—inspired by analogies drawn from athletic preparation.
From γυμνάζω (to train, exercise) which in turn derives from γυμνός (naked), referring historically to athletes exercising without clothing in the gymnasium. The suffix -ία indicates an activity or process.
Definition

The revised gloss corrects Strong's narrow focus on 'criminal, wicked' by clarifying that the term means 'lawless' or 'contrary to established norms or customs,' not restricted to strict legal or Israelite law infraction. It also advises against conflating this term with other technical legal terms, which Strong's does not address.

Original Strong's
from Α (as a negative particle) and a derivative of τίθημι (in the sense of enacting); lawless, i.e. (by implication) criminal:--wicked.
SILEX Revision
Not bound by, or contrary to, established norms, ordinances, or customs; unlawful, lawless. The term primarily denotes the rejection or disregard of societal or divine standards, with extensions to one who acts outside recognized legal or moral boundaries. It may refer to persons or actions characterized by opposition to rules, customs, or moral laws.
From the alpha privative (ἄ-, marking negation) and a derivative of τίθημι (to put, to place, to establish); thus literally 'not set, not established [by law].'
Definition

The REVISED gloss corrects the ORIGINAL by clarifying that the verb refers to being poorly clad or insufficiently clothed, not literally 'naked.' The original gloss, by including 'be naked,' suggests absolute nudity, which is inaccurate to the Greek usage. The SIBI gloss narrows the definition to indicate deprivation, not literal nakedness.

Original Strong's
from a derivative of γυμνός; to strip, i.e. (reflexively) go poorly clad:--be naked.
SILEX Revision
To wear little or no clothing, to be scantily clad or naked; reflexively, to go about in a partially or wholly unclad state. The term emphasizes a state of lacking appropriate or customary attire, ranging from literal nudity to a figurative sense of poverty or humility by lack of outer garments.
γυμνητεύω is formed from the adjective γυμνός ('naked, unclad, lacking outer garments') with the verb-forming suffix -εύω, indicating the act or process of being in a γυμνός state. Cognate with other derivatives like γυμνόω (to make naked).
Definition

The revised gloss clarifies that γυμνός does not always mean fully nude, but can also mean inadequately clothed, destitute, or unprotected, whereas the Strong's gloss presents 'naked' (absolute or relative) but does not adequately convey the figurative or partial sense.

Original Strong's
of uncertain affinity; nude (absolute or relative, literal or figurative):--naked.
SILEX Revision
Having no covering or clothing on the body; being unclothed. In various contexts, γυμνός describes a person who is completely without clothing, partially clad, or inadequately dressed. By extension, it can also refer metaphorically to vulnerability, lack of means, exposure, or defenselessness. The literal sense of physical nakedness predominates, though contexts may also imply lack of proper outer garments or impoverished condition.
Rooted in Greek γυμν- (gymn-). It is a primary adjective with cognate forms throughout ancient Greek. The ultimate etymology is uncertain, but the word is well-attested from Homeric through Koine Greek.
Definition

The original gloss defines the term as inherently meaning 'foolish' or 'silly' woman, while the revised gloss corrects this by explaining that the term literally means 'little woman' and any sense of 'foolishness' is contextual, not part of the inherent definition.

Original Strong's
a diminutive from γυνή; a little (i.e. foolish) woman:--silly woman.
SILEX Revision
Diminutive form of 'woman'; primarily 'little woman', with additional connotations depending on context. In New Testament usage, it refers to a woman regarded as lacking maturity, discernment, or critical judgment, and thus susceptible or easily influenced. The core meaning is that of a woman, but the diminutive form introduces a sense of belittlement or trivialization, often conveying the sense of being weak-minded or foolish, rather than denoting age or physical size.
Diminutive of γυνή (‘woman’); formed with the diminutive suffix -άριον indicating smallness, triviality, or a pejorative sense. No evidence of Hebrew or Aramaic influence on formation.
Definition

The revised gloss corrects the original by clarifying that the term refers broadly to 'pertaining to a woman' or 'female,' not strictly to 'wife.' The original gloss equates the word's meaning with 'wife,' which is only appropriate in some contexts, whereas the revised gloss rightly limits that translation to contexts where a marital relationship is clear.

Original Strong's
from γυνή; feminine:--wife.
SILEX Revision
Pertaining to a woman; relating to the female sex. In general Koine usage, describes qualities, attributes, or categories as characteristically feminine. In contextual use, can denote something belonging to or characteristic of a woman, or in some cases, the female partner in marriage (i.e., wife), but not limited to marital status.
From the noun γυνή (woman, wife) with the adjectival suffix -ειος, forming an adjective denoting association or pertaining to.
Etymology

The revised gloss notes that the etymology is uncertain and debated, correcting Strong's assertion that it is probably from the base of γίνομαι.

Original Strong's
probably from the base of γίνομαι; a woman; specially, a wife:--wife, woman.
SILEX Revision
An adult female human being; specifically, an adult woman. In certain contexts, γυνή denotes a wife, that is, a married woman in relation to a husband. The term is broadly used for 'woman' without an inherent indication of marital status unless qualified by context. Semantic range includes: (1) adult female, (2) woman in general, (3) wife (in a marital relationship or when the context specifies a spousal relationship), (4) by extension, sometimes used generically for 'female'.
From the root γυν- (gyn-). The etymology traces back to Proto-Indo-European *gʷn̥h₂-, meaning 'woman' or 'wife.' Cognate with Latin 'genus' (race, stock, kind) and other Indo-European words for woman or wife.
Multiple

The SIBI gloss corrects Strong's on two points: (1) The original gloss presents 'Gog' as a 'future Antichrist,' which is a theological interpretation not required by the text; the revised gloss removes this and treats Gog more neutrally as a prophetic or apocalyptic figure. (2) The original claims straightforward Hebrew origin, while the revised gloss notes the etymology is uncertain and possibly non-Hebrew.

Original Strong's
of Hebrew origin (גּוֹג); Gog, a symbolic name for some future Antichrist:--Gog.
SILEX Revision
A proper name referring to a leader or ruler, primarily known from biblical apocalyptic literature; in Greek texts, refers specifically to 'Gog,' a figure representing collective opposition to Israel or to God, usually in eschatological, symbolic, or prophetic contexts. While the primary meaning is a personal name, in later Jewish and Christian texts the name takes on a symbolic or emblematic quality for hostile forces at the end of the age.
Borrowed from Hebrew גּוֹג (Gog). In Greek, the name is a straightforward transliteration with no known Greek derivation. The Hebrew origin may relate to an individual or legendary figure, but the ultimate source is uncertain.
Definition

The original gloss includes 'quarter' as a meaning, suggesting a regional or district interpretation, while the revised gloss clarifies this term is not used metaphorically for districts or regions in the New Testament, correcting the original's broader gloss.

Original Strong's
probably akin to γόνυ; an angle:--corner, quarter.
SILEX Revision
Angle, specifically an outward or inward corner formed where two lines or surfaces meet. In extended or figurative usage, refers to a projecting corner or an area defined by such angles (e.g., a corner of a building or region). Used both in architectural and geographic senses, as well as with reference to the corners or ends of various objects or spaces (e.g., corners of a garment, altar, or land).
From the Greek root γων- meaning 'angle' or 'corner.' Possibly connected to γόνυ (gony, 'knee') through the sense of a bent or angular form, though this derivation is debated; may ultimately derive from a Pre-Greek or non-Indo-European substrate. The etymology is considered uncertain among most modern scholars.
Etymology

The revised gloss corrects the impression of a certain Hebrew etymology by noting the name is 'of uncertain derivation' and only 'traditionally interpreted as beloved.' The original gloss simply states Hebrew origin, while the revised gloss clarifies the uncertainty in its etymology.

Original Strong's
of Hebrew origin (דָּוִד); Dabid (i.e. David), the Israelite king:--David.
SILEX Revision
Δαβίδ is a proper noun signifying 'David,' most often used to refer to the prominent monarch of ancient Israel, the second king after Saul. It sometimes serves more broadly as a reference to a member of the Davidic lineage, or as a title referencing messianic expectation ('son of David'). The name is used both as a direct personal designation and, metonymically, for the ideals or promises associated with the Davidic house.
Borrowed from the Hebrew דָּוִד (Dāwִid), itself likely deriving from Hebrew דוד, meaning 'beloved' or 'uncle,' though precise etymology is uncertain.
Theological Bias

The REVISED gloss corrects the ORIGINAL by removing theological bias introduced by terms like 'possessed with a devil(s),' which reflect later Christian theological concepts and KJV translation tradition. The revised gloss clarifies that the term does not imply ownership or complete control ('possession'), nor specifically refer to 'devil(s)' but to generic supernatural beings or spirits, providing greater lexical accuracy.

Original Strong's
middle voice from δαίμων; to be exercised by a dæmon:--have a (be vexed with, be possessed with) devil(-s).
SILEX Revision
To be under the influence of a daimon (supernatural spirit), especially to experience effects attributed to indwelling or controlling by such a spirit. Primary context denotes a state in which a person is afflicted, troubled, or overtaken by a daimon, resulting in symptoms such as mental disturbance, abnormal behavior, physical affliction, or loss of self-control. In wider contexts, refers more generally to experiencing the disruptive or altering presence of a daimon, rather than simply 'possession' in later theological terms.
Verb formed from δαίμων (daimōn, supernatural being or spirit) with the verbal suffix -ίζομαι (middle-passive voice), indicating the state or experience of being affected by a daimōn. The form is distinctly Koine, absent from classical Greek.
Definition

The revised gloss corrects the original's implication of active contempt or hostility (e.g. 'despise') by clarifying that the core sense is to set aside, disregard, or render something ineffective, without necessarily implying contempt. It emphasizes invalidating or refusing to recognize authority or validity, not hostility.

Original Strong's
from a compound of Α (as a negative particle) and a derivative of τίθημι; to set aside, i.e. (by implication) to disesteem, neutralize or violate:--cast off, despise, disannul, frustrate, bring to nought, reject.
SILEX Revision
To set aside, invalidate, or reject something as non-binding or no longer valid; also, to disregard, treat as unworthy, refuse to recognize or observe (a person, command, agreement, or principle). In various contexts, it can denote annulling a law, spurning an obligation, or refusing the legitimacy of something put forward for acceptance.
From the negative prefix ἀ- (not) and θετέω, derived from τίθημι (to put, to set). The compound thus originally signifies 'to put aside' or 'to set at nought.' Root related to the stem θετ- (as in τίθημι, 'to place, appoint').
Definition

The revised gloss narrows and corrects the Strong's definition by clarifying that 'δαιμόνιον' refers to supernatural spirits (not necessarily 'deity' or 'god'), and that it should not be directly translated as 'devil.' The original gloss, influenced by KJV tradition, falsely equates the term with both 'devil' and 'god,' without reference to its broader or more nuanced usage in Greek and biblical contexts.

Original Strong's
neuter of a derivative of δαίμων; a dæmonic being; by extension a deity:--devil, god.
SILEX Revision
An intermediate spiritual being; in Greek literature and Hellenistic usage, a supernatural entity understood to inhabit the world between mortal humans and divine gods. In the New Testament and related Jewish texts, primarily refers to hostile or impure spiritual beings believed to oppose or afflict humans, sometimes associated with idolatry or illness. Contextually may also refer more neutrally to supernatural presences (as in some Greek philosophical texts), but in Jewish and early Christian sources, typically denotes malign supernatural forces.
From the root δαιμών (daimōn), which in classical Greek referred to any divine power, fate, or lesser deity. δαιμόνιον is the neuter form, often referring generically to a supernatural being; diminutive in form but not always in sense. No certain non-Greek etymology; ultimately of uncertain Indo-European origin.
Definition

The revised gloss corrects the original's use of 'devilish,' which specifically implies 'devil-like' in a Christian theological sense, by clarifying that the Greek term refers more broadly to qualities attributed to a 'spirit being' or 'demon' (daimōn) in Greek thought, which need not carry exclusively negative or diabolical connotations. The revised gloss warns against conflating the term with later, more narrowly negative or Christian theological meanings.

Original Strong's
from δαιμόνιον and δαίμων; dæmon-like:--devilish.
SILEX Revision
Having the character or quality of a δαιμόνιον (supernatural being, spirit), demon-like; resembling, pertaining to, or exhibiting the nature of daimons or spirits, typically with connotations of being influenced by or manifesting qualities attributed to such beings. Can denote the quality of being associated with or resembling spirits considered malign or supernatural.
Composed of δαιμόνιον ('spirit', 'supernatural being', 'demon') and the adjectival suffix -ώδης, which forms adjectives indicating 'of the nature of' or 'like.' Thus, δαιμονιώδης means 'having the character of a daimon/demon.'
Multiple

The revised gloss corrects the original's specific identification of δαίμων as a 'devil' (definition, theological bias), clarifies that it is not necessarily evil, and cautions against identifying it with Satan. It also corrects the original's claim of a certain etymology, stating instead that the derivation is uncertain (etymology), and that in classical use the term was broader. The original reflects translation tradition and theological interpretation, while the revised gloss reflects modern lexical scholarship.

Original Strong's
from (to distribute fortunes); a dæmon or supernatural spirit (of a bad nature):--devil.
SILEX Revision
A supernatural being or spirit, often regarded as having influence over human affairs. In Greek usage, δαίμων refers primarily to a lesser divine power or intermediary spirit, which could be either benevolent or malevolent depending on the context. The term's core meaning is that of a spiritual entity or numinous power, but in later Hellenistic and early Christian contexts the focus shifts increasingly to harmful or evil spirits.
From the root δαίω (to divide, allot, distribute), with the sense of 'one who allots destinies.' The noun δαίμων originally referred to a divine distributer of fortune or fate, not exclusively negative in connotation.
Etymology

The original gloss claims δάκνω is a prolonged form of a primary root, implying a derivation within Greek roots. The revised gloss specifies the onomatopoeic origin and denies derivation from another Greek or Semitic root, correcting the etymological claim in Strong's.

Original Strong's
a prolonged form of a primary root; to bite, i.e. (figuratively) thwart:--bite.
SILEX Revision
To bite; to use the teeth to grip or tear. In extended, figurative use, to act with hostility, aggression, or malice, especially in interpersonal contexts. Primary sense is physical biting, with metaphorical extension to verbal or social conflict.
From the root δακ- (dak-), meaning 'to bite' in classical and Koine Greek. Related to Lat. 'denti-' and Eng. 'dent-' through Proto-Indo-European *denk- or *dank-.
Etymology

The revised gloss corrects the original Strong's presumed etymology, indicating that 'δάκτυλος' is not in fact derived from 'δέκα' (ten), and that the word's origin is uncertain, possibly pre-Greek or non-Indo-European. The original's claim of derivation from 'δέκα' is thus incorrect.

Original Strong's
probably from δέκα; a finger:--finger.
SILEX Revision
a finger; refers to one of the digits of the hand, used both in the literal, anatomical sense ('finger') and occasionally in metaphorical expressions or as a measurement term (e.g., a unit of width). Primary meaning is the anatomical finger, especially as distinguished from the broader term for 'hand'. In rare cases, can refer to a stylus or writing implement, by extension from the use of a finger for writing in dust or wax.
From an ancient but uncertain root, possibly related to δεκά ('ten'), given that most people have ten fingers, but the exact derivation is unclear.
Etymology

The SIBI gloss corrects the Strong's assertion of probable 'Chaldee' (Aramaic) origin, clarifying that the etymology of 'Dalmanutha' is actually uncertain and cannot be definitively linked to Chaldee or any other Semitic source.

Original Strong's
probably of Chaldee origin; Dalmanutha, a place in Palestine:--Dalmanutha.
SILEX Revision
Dalmanoutha; a place-name designating a specific locality along the western shore of the Sea of Galilee. The word functions in Greek literature exclusively as a toponym, without any additional lexical meaning beyond reference to this geographic site. Its semantic value is as a proper noun, specifically, a designation of a locale visited by Jesus according to New Testament narrative. No descriptive meaning beyond that of a place-name is attested.
The word's etymology is uncertain. Although some suggest a Semitic (Aramaic or Hebrew) derivation, possibly related to terms meaning 'harbor' or 'enclosure,' no compelling direct cognate is identifiable in extant Semitic sources. The Greek form Δαλμανουθά is a transliteration of a local toponym, not a native Greek word.
Etymology

The revised gloss corrects the original's vague 'probably of foreign derivation' by clarifying that the origin is uncertain but likely non-Greek, possibly Illyrian, providing more nuanced and accurate etymological information.

Original Strong's
probably of foreign derivation; Dalmatia, a region of Europe:--Dalmatia.
SILEX Revision
Dalmatia—a geographical region along the eastern coast of the Adriatic Sea, known in antiquity as a province of the Roman Empire. In the New Testament period, denotes the territory governed within the Roman provincial system, without specifying its precise borders. Primary meaning: the region called Dalmatia; by extension, a provincial administrative unit of the Roman Empire located west of Macedonia and north of Epirus, corresponding broadly to parts of modern-day Croatia and Montenegro.
Etymology uncertain; likely of Illyrian origin, adopted into Greek to designate the region and its inhabitants. Not derived from any native Greek root.
Etymology

The revised gloss corrects the original's assertion of a definite etymological derivation by noting that the etymology is actually uncertain, only possibly related to a lost root.

Original Strong's
a variation of an obsolete primary of the same meaning; to tame:--tame.
SILEX Revision
To subdue, to bring under control, to tame (especially of animals); in extended usage, to subdue or control desires, passions, or the body. The primary meaning involves the exertion of power to render something wild or unruly manageable or docile. In metaphorical contexts, it refers to self-mastery or discipline.
From δαμ- (dam-), a root meaning 'to subdue' or 'to tame'. Closely related to δαμάζω in earlier Greek, which also means 'to subdue, tame, conquer'. Cognate with Latin domare ('to tame, subdue').
Etymology

The revised gloss corrects the original's etymological claim. Strong's suggested a probable derivation from 'damazō' and suggested 'gentle' as a meaning. The revised gloss explicitly states that the derivation is uncertain, existing etymologies are speculative, and the name does not have a secure lexical meaning beyond being a proper noun.

Original Strong's
probably from the base of δαμάζω; perhaps gentle; Damaris, an Athenian woman:--Damaris.
SILEX Revision
Damaris (proper noun): A personal name referring to a woman named Damaris, specifically mentioned as an Athenian in Acts 17:34. The meaning of the name is uncertain and may possibly be related to 'gentle' or 'tame,' but this is not linguistically confirmed. Functions solely as a personal name in the New Testament and does not exhibit semantic variation.
Name possibly derived from the Greek verb δαμάζω (to tame, to subdue), or perhaps from a popular formation associated with names such as Damarete. The precise etymology remains uncertain and may alternatively reflect a non-Greek origin or adaptation. Some ancient sources suggest possible links to 'heifer' or a genitive construction, but there is insufficient evidence for a definitive derivation.
Etymology

The original gloss claims a direct Hebrew origin (דַּמֶּשֶׂק), whereas the revised gloss points out that while the word was borrowed from Hebrew, the further linguistic origin is uncertain. This corrects the impression that the etymology is fully understood.

Original Strong's
of Hebrew origin (דַּמֶּשֶׂק); Damascus, a city of Syria:--Damascus.
SILEX Revision
Damascus, a major ancient city located in the region of Syria; an established urban center known for its political, commercial, and cultural significance throughout the Hellenistic and Roman periods. In biblical and related Greek texts, refers specifically to the city as both a geographic and administrative entity.
From Hebrew דַּמֶּשֶׂק (Damméseq); also attested in Akkadian as Dimašqa, suggesting a deep-rooted place name of Western Semitic origin. Borrowed into Greek as Δαμασκός with Hellenized form and inflection.
Definition

The original gloss restricts the meaning to 'loan on interest,' while the revised gloss clarifies that the term can mean lending or borrowing generally, with the implication of interest possible but not required. The revised gloss thus broadens and corrects the definition to match wider usage in Biblical contexts.

Original Strong's
from δάνειον; to loan on interest; reflexively, to borrow:--borrow, lend.
SILEX Revision
To lend or to give something (usually money) with the expectation of repayment, frequently with interest; in some contexts, to borrow or to take a loan. The primary sense involves entering into a financial transaction in which property is temporarily transferred from one party to another with the understanding of future reimbursement.
Derived from δάνειον (dáneion, 'a loan'), which in turn is from δάνος (dános), meaning 'loan' or 'gift.' The verb form reflects a causative or transactional action related to loans.
Definition

The revised gloss corrects the original by specifying that δάνειον refers specifically to the loaned object or sum, not generically to 'debt' or 'obligation.' The original's inclusion of 'debt' as a gloss is too broad.

Original Strong's
from (a gift); probably akin to the base of δίδωμι; a loan:--debt.
SILEX Revision
A sum of money lent with the obligation to repay; a loan. Specifically, an amount given on the condition of return, often implying a formal or informal agreement of indebtedness between a lender and a recipient. In broader usage, denotes any form of borrowed asset or debt incurred by borrowing, whether monetary or material.
From δανείζω (“to lend, to make a loan”), itself derived from δάνω, an old term for ‘I give.’ The base is related to the root of δίδωμι ('to give'), indicating the act of giving something temporarily. The form δάνειον is a neuter noun indicating the thing given (the loan) rather than the action of lending.
Definition

The original gloss assigns an inherent positive or negative sense to the verb ('in a good sense... in a bad one'), while the revised gloss correctly clarifies that the word is neutral and context determines whether spending is prudent or wasteful. The original gloss's distinction is not supported by modern scholarship.

Original Strong's
from δαπάνη; to expend, i.e. (in a good sense) to incur cost, or (in a bad one) to waste:--be at charges, consume, spend.
SILEX Revision
To spend, expend, or use up resources or wealth; to consume (something) through expenditure. The verb can convey a neutral sense of incurring expense, or, depending on context, a negative sense of wastefulness or squandering. Semantic range includes to pay out, to bear costs, to use up, or to dissipate what is possessed.
From the noun δαπάνη (dapanē, 'expense, cost, outlay'), which itself is of uncertain pre-Greek or Indo-European origin. The verb is a denominative formation based on this noun, meaning 'to spend' or 'to incur expense.'
Etymology

The original gloss asserts that the name is a plural of Athena (the goddess), presenting that as a factual etymology. The revised gloss corrects this by stating the origin of the name is uncertain and only traditionally connected to Athena, removing the asserted etymology and expressing it with scholarly caution.

Original Strong's
plural of (the goddess of wisdom, who was reputed to have founded the city); Athenæ, the capitol of Greece:-- Athens.
SILEX Revision
Athens; the city of Athens in Greece. Refers specifically to the prominent city in central Greece which was well-known in antiquity for its political prominence, cultural achievements, philosophical schools, and religious traditions. In New Testament contexts, denotes the actual city as a geographical and cultural reference, not an abstract or symbolic meaning.
From the ancient Greek Ἀθήνη (Athēnē), the name of the goddess Athena, regarded as the city's patron. The form Ἀθῆναι is plural in Greek, as was traditional for some Greek city names, reflecting either an ancient linguistic formation or the city's dedication to the goddess. The root derives from Ἀθήνη, but the name's ultimate etymology is uncertain and likely pre-Greek.
Etymology

The SIBI gloss corrects Strong's by noting that the etymology of δέ is uncertain, whereas Strong's incorrectly describes it as a 'primary particle' implying a clear root origin.

Original Strong's
a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).
SILEX Revision
A postpositive particle used to mark a transition or contrast between clauses or sentences; primarily indicates slight adversative force ('but'), but more commonly serves to move the discourse forward without strong contrast ('now', 'and', 'then', 'so'). Its meaning depends on context and is often untranslatable in English, merely organizing or structuring the flow of narrative or argument.
Root/Stem: δε-. Etymology uncertain; functions as a fundamental Greek discourse particle without clear derivation from other attested roots.
Definition

The revised gloss narrows and specifies the meaning of δέησις as an 'urgent' or 'intense' plea, especially to a deity, and distinguishes it from general terms for prayer. The original gloss treats it more generically as 'prayer, request, supplication' without emphasis on its urgent or pleading nature, potentially blurring it with broader terms.

Original Strong's
from δέομαι; a petition:--prayer, request, supplication.
SILEX Revision
An urgent request or entreaty, especially addressed to a person in a position of authority or to a deity. In literary and religious contexts, particularly the Hellenistic and New Testament periods, most frequently denotes an earnest plea for help, favor, or intervention. Also used for formal written or spoken petitions, and for prayers specifically requesting deliverance, assistance, or mercy.
From the verb δέομαι (to want, to lack, to beg, to entreat), itself derived from the root δε-, conveying the idea of need or lack. Δέησις is the nominal form, indicating the object or act of entreating or making a request. No borrowing from Semitic is present; formation is regular in Greek.
Definition

The revised gloss clarifies that δειγματίζω means not just to 'make a show', but specifically to expose or make an example of someone with the added nuance of subjecting them to public shame or disgrace. The original gloss fails to mention the essential connotation of humiliation or deterrence inherent in the word's use.

Original Strong's
from δεῖγμα; to exhibit:--make a shew.
SILEX Revision
To display openly, make an example of, publicly expose (often to disgrace or shame). The primary sense is to exhibit someone or something before others in such a manner as to serve as an example—often for admonition, warning, or humiliation. In some contexts, emphasizes exposure to public ridicule or censure rather than neutral display.
From the noun δεῖγμα (deigma, 'sample', 'example', 'specimen'), itself derived from the root δεικ- (to show, to point out).
Etymology

The revised gloss corrects the Strong's gloss by stating that the precise form of the primitive root is uncertain, whereas Strong's classifies it as a 'prolonged form of an obsolete primary.' The revised gloss acknowledges related forms in Greek but avoids presenting the etymology as definitively as Strong's did.

Original Strong's
a prolonged form of an obsolete primary of the same meaning; to show (literally or figuratively):--shew.
SILEX Revision
To cause to be seen, to show, point out, or make visible; in extended contexts, to demonstrate or prove (by showing evidence), or to make something known explicitly. The primary sense is to actively display, indicate, or reveal to the perception of another, whether literally (e.g., pointing out an object) or more abstractly (e.g., making a fact or truth known).
From the root δεικ- (deik-), meaning 'to show, point out, display'. δεικνύω is a prolonged (lengthened) form of the more common verb δείκνυμι, with a similar meaning. The basic root is attested widely in the Indo-European language family, cf. Latin 'dicere' (to say, speak), Sanskrit 'diś' (to point out).
Definition

The original gloss renders δειλιάω as 'to be timid' or 'be afraid,' which may suggest simple fear. The revised gloss clarifies that the term specifically means 'to be cowardly' or to act with a lack of courage—a negative sense of fearfulness involving moral weakness rather than neutral timidity or appropriate fear. This marks a material correction to the definition.

Original Strong's
from δειλία; to be timid:--be afraid.
SILEX Revision
To show fearfulness or lack courage in the face of danger or difficulty; primarily, to be timid, shrink back, or lose confidence. The verb indicates yielding to fear or being fainthearted rather than acting with boldness. In some contexts, it may imply cowardice or failing to respond bravely when challenged.
From the noun δειλία (timidity, cowardice); ultimately related to the root δειλ- (showing fear, lacking courage). Classical derivation corroborates its use with the sense of fearfulness rather than physical terror.
Definition

The revised gloss corrects the original by clarifying that δειλός does not inherently imply 'faithlessness' but refers more precisely to timidity or cowardice. The original's addition of 'faithless' as an implication is not supported in the revised gloss.

Original Strong's
from (dread); timid, i.e. (by implication) faithless:--fearful.
SILEX Revision
Fundamentally, denoting one who lacks courage, is fainthearted or cowardly; used to describe someone who shrinks from danger, difficulty, pain, or moral challenge out of fear. In specific contexts, the term may convey personal timidity, hesitancy in the face of adversity, or a failure to act bravely when circumstances demand resolve. It can also imply, in moral or rhetorical usage, an individual whose fear leads to inaction, withdrawal, or inability to maintain commitment under pressure.
From the Greek root δειλ- (deil-), associated with dread or cowardice; possibly related to δέος (deos, 'fear') in classical usage. The formation follows standard Greek nominal and adjectival patterns, but is not directly derivable from a specific earlier Greek verb or noun; thus, some uncertainty about its ultimate origin remains.
Etymology

The SIBI gloss corrects the original etymology, stating that the derivation from δεινῶς is uncertain and not widely supported, whereas the original asserts a probable link and a semantic explanation involving fearfulness and forgetting a name.

Original Strong's
probably from the same as δεινῶς (through the idea of forgetting the name as fearful, i.e. strange); so and so (when the person is not specified):--such a man.
SILEX Revision
An indefinite demonstrative referring to a certain individual whose name is unknown, unspecified, or deliberately left unnamed; used in narrative, illustrative, or hypothetical contexts to refer to 'so-and-so' or 'a certain person.' The term functions as a placeholder when the identity of the individual is irrelevant, undisclosed, or being generalized.
The word is of uncertain etymology. Some commentators relate it to δεινός ('fearful, terrible') and its adverbial form δεινῶς, perhaps through an idiomatic association with something unspeakable or unnamed; however, there is no compelling linguistic evidence for this derivation. It is more likely preserved as a fossilized term from early Greek, adapted for indefinite reference in later usage.
Etymology

The original gloss claims a specific derivation from δαπάνη, but the revised gloss identifies the etymology as uncertain and only loosely related, correcting the original's assertion of a direct etymological link.

Original Strong's
from the same as δαπάνη; dinner, i.e. the chief meal (usually in the evening):--feast, supper.
SILEX Revision
Principal meal of the day, typically taken in the late afternoon or evening; by extension, a banquet or formal communal feast. In various contexts, refers both to ordinary daily suppertime as well as ritual or celebratory banquets. The term can also denote communal meals with social or religious significance.
From the same root as δαπάνη (expense, cost), likely related to the act of preparing or expending resources for a meal. The underlying verb δηπνέω (to eat a meal, dine) is also connected.
Definition

The original gloss equates the term primarily with 'too superstitious,' a negative and pejorative sense, whereas the revised gloss corrects this by noting that the word can mean either devout/reverent or superstitious depending on the context, and that in Acts 17:22 it is not necessarily negative. This corrects a translation tradition bias toward the negative meaning.

Original Strong's
the compound of a derivative of the base of δειλός and δαίμων; more religious than others:--too superstitious.
SILEX Revision
Comparative form indicating 'more reverent towards divine powers or spiritual beings', typically referring to being more careful, scrupulous, or concerned about religious or spiritual matters than others. Depending on tone and context, may connote either genuine piety or excessive, anxious religious observance—sometimes approaching superstition or fearfulness in relation to the divine.
Compound of δείδω ('to fear', from the base of δειλός, 'timid, fearful') and δαίμων ('divine being, spirit, deity'). The comparative suffix -έστερος indicates a relative degree ('more than others'). Thus, literally: 'more fearful or reverent towards spirits.'
Definition

The SIBI gloss corrects the Strong's definition by showing that δεισιδαιμονία primarily denotes religious devotion, reverence, or piety and may be either positive or negative depending on context, whereas Strong's gloss restricts it to the negative connotation of 'superstition.' The revised gloss emphasizes broader contextual usage and corrects the limited and pejorative translation tradition.

Original Strong's
from the same as δεισιδαιμονέστερος; religion:--superstition.
SILEX Revision
Primarily, 'reverence for the divine' or 'religious awe'; in various contexts, it can refer to (1) the quality or disposition of being overly scrupulous or fearful of deities, (2) religious observance, especially as perceived by outsiders, or (3) 'superstition' in a negative sense if excessive or misguided. The semantic range is shaped by context, sometimes neutral or positive, at other times carrying pejorative overtones of irrational religiosity.
From δεισιδαίμων (deisidaimōn, 'fearing or reverencing deities' < δέος 'fear' + δαίμων 'divine being, deity'), with the abstract noun ending -ία (-ia), forming a noun of quality or state.
Definition

The revised gloss corrects the original by noting that 'propitious' or propitiation concepts are not inherent in the term; it clarifies the meaning to 'accepted, welcome, or favorable' and cautions against reading theological ideas like atonement or propitiation into the word.

Original Strong's
from δέχομαι; approved; (figuratively) propitious:-- accepted(-table).
SILEX Revision
Accepted, received with favor, regarded as acceptable. The primary sense is to be welcomed or favorably received, either by a person or, in some contexts, by the divine. Extended senses include being pleasing or suitable in a given situation, or regarded as worthy of approval.
Formed from the verbal root δέχ-, as the verbal adjective of δέχομαι ('to receive, accept'). No foreign etymology; it reflects a common formation in Greek for adjectives denoting a state of being received or acceptable.
Etymology

The revised gloss corrects the original's implied derivation from the Greek for 'oak,' clarifying that the etymology is uncertain and not directly from 'oak' or any specific tree type.

Original Strong's
probably from (an oak); a tree:--tree.
SILEX Revision
A tree—any perennial plant with a woody trunk and branches. In a broad sense, denotes a large, upright plant structure bearing fruit or foliage; in specific contexts, may include fruit-bearing and non-fruit-bearing species. The term does not specify type or species unless indicated by a qualifier.
From the root δένδρον; etymology uncertain, but possibly related to ὄζος (branch) or to Indo-European roots referring to trees. Not limited to oaks, despite some ancient associations with specific tree types.
Etymology

The revised gloss notes that the connection of δεξιός to δέχομαι ('to receive') is now debated in modern linguistics, whereas the original presents this derivation as certain. This correction reflects updated scholarly caution regarding the etymology of the word.

Original Strong's
from δέχομαι; the right side or (feminine) hand (as that which usually takes):--right (hand, side).
SILEX Revision
Having to do with the right side, especially the right hand; pertaining to or located on the right as opposed to the left. In broader contexts, denotes right as a direction, side of honor, or designated position, commonly associated with the right hand of a person or of a thing. Can be used adjectivally ('right, on the right side') or substantivally ('right hand, right side'). In figurative contexts, may refer to a position of honor or favor.
From the root δέχ- (as in δέχομαι, 'to receive'), originally referring to 'the receiving hand' (i.e., the right hand, traditionally used for taking, giving, or greeting).