SILEX Revision Notes

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

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

The original gloss states 'of foreign origin' without detail, while the revised gloss explicitly corrects this to note that the etymology is uncertain and likely non-Greek, which is a more precise academic claim. The revision corrects the vague attribution in the original.

Original Strong's
of foreign origin; Derbe, a place in Asia Minor:--Derbe.
SILEX Revision
Δέρβη denotes the city of Derbe, a locale in the region of Lycaonia, situated in the interior of Asia Minor. Primarily used as a proper noun in the New Testament to designate this specific city, it appears without a broader metaphorical or extended contextual range. In Hellenistic usage, it simply refers to this geographical location spoken of in the context of travels and missionary journeys.
etymology uncertain. The name Δέρβη is likely derived from a local Anatolian language, not Greek in origin.
Definition

The revised gloss corrects the original by clarifying that 'flaying' is an early and less common sense, while in the Koine period (the context of the New Testament) the verb primarily means 'to beat' or 'strike repeatedly.' The original gloss overemphasizes 'to flay' as the primary sense, while modern scholarship indicates the usual meaning is 'to beat' or 'whip.'

Original Strong's
a primary verb; properly, to flay, i.e. (by implication) to scourge, or (by analogy) to thrash:--beat, smite.
SILEX Revision
To skin or flay (remove the skin from something); by extension, to beat or strike, especially with a whip or rod, often implying violent treatment or punishment. In extended uses within the New Testament and Hellenistic literature, denotes physical assault or beating, particularly in judicial or extra-judicial contexts, with emphasis on the severity of the action.
From root δερ– (der-) meaning 'to skin, to flay.' The verb is primarily attested in this form, with cognates in later and dialectal Greek indicating related actions involving skin or leather. No clear derivation from non-Greek sources; native Greek root.
Etymology

The revised gloss corrects the original's etymological claim. The original presumes a derivative from δεσμέω, but the revised gloss identifies the root as δεσμός and relates it to δέω, clarifying its actual formation and avoiding a speculative etymology.

Original Strong's
from a (presumed) derivative of δεσμέω; to be a binder (captor), i.e. to enchain (a prisoner), to tie on (a load):-- bind.
SILEX Revision
To bind, fasten, or tie, most commonly referring to the physical act of restraining someone or something with bonds or cords. The primary sense is to place under restraint using physical means, such as shackles, ropes, or chains. In broader or figurative use, it can refer to confining, restricting freedom, or binding a load onto something for transport.
From the root δεσμ- (desm-) meaning 'bond' or 'fetters'; related to the noun δεσμός ('bond, fetter, chain') and cognate with the verb δέω ('to bind'). δεσμεύω (desmeuō) is a denominative verb formed from δεσμός, meaning 'to put in bonds, to fetter.'
Etymology

The revised gloss corrects and qualifies Strong's etymology, noting that the root 'byssos' is rare and the exact root is uncertain, rather than claiming a straightforward derivation from βυθός as Strong's does.

Original Strong's
from Α (as a negative particle) and a variation of βυθός; depthless, i.e. (specially) (infernal) "abyss":--deep, (bottomless) pit.
SILEX Revision
A profound, immeasurable depth; an unfathomable or boundless expanse, originally denoting a vast body of water or the depths of the sea. By extension in Jewish and early Christian literature, it refers to the cosmic underworld, the abode of the dead or demonic spirits, and a prison or holding place for destructive supernatural beings. In some contexts, it becomes a term for an infernal pit or chasm associated with separation from the world above.
From the alpha privative (ἀ-, expressing negation) and the root βυσσ- from βυθός ('depth, bottom'). The word thus literally means 'without depth' or 'bottomless.' Related to the Hebrew תְּהוֹם (tehōm) in the Septuagint, where it often translates 'the deep' or primal waters.
Etymology

The revised gloss corrects the original Strong's statement that δεσμώτης is 'from the same as δεσμωτήριον' by specifying that both words share the root δεσμός, but have distinct formations. This clarifies the etymology and addresses a mistaken direct derivation claim in the original.

Original Strong's
from the same as δεσμωτήριον; (passively) a captive:--prisoner.
SILEX Revision
A person who is held in bonds, specifically one confined in captivity; most often refers to a prisoner or detainee, typically one held in custody or in a place of imprisonment. In most Koine Greek contexts, especially in legal and carceral language, refers to someone deprived of liberty by external authority or force. May also have a broader application to anyone bound, whether for punitive, judicial, or enemy-captive purposes.
From the root δεσμ- (desm-, 'bond, fetter, tie') with the agent or patient suffix -ώτης (-ōtēs), indicating a person characterized by being in bonds. Related to δεσμός ('bond, chain'), δεσμωτήριον ('prison'), and the verb δέω ('to bind').
Etymology

The original gloss claims a derivation from δέω and suggests a possible connection to 'husband,' which the revised gloss rejects. The revised gloss clarifies the etymology as deriving from the Greek root δεσ-, relating to authority, and states that there is no specific connection to 'husband' in Koine Greek.

Original Strong's
perhaps from δέω and (a husband); an absolute ruler ("despot"):--Lord, master.
SILEX Revision
A person holding authority or ownership, especially one with unrestricted or absolute power over others; specifically, a master of slaves, a head of a household with full authority, or in broader usage, one who exercises complete control. In religious or philosophical contexts, also used of the supreme divine authority as 'Lord.' The term ranges from secular contexts (owner, master) to honorific usage for deities.
Likely from the Greek root δεσπo- ('master, lord') with the ending -της (denoting agent or person), related to the term 'δεσποσύνη' (lordship, dominion). Not directly derived from δέω ('to bind') in terms of attested Greek word formation. Etymology uncertain prior to attested Greek.
Definition

The revised gloss clarifies that the temporal sense ('hitherto') is rare, correcting the impression from the original that this is a standard or common use. It also differentiates spatial/imperative uses more carefully.

Original Strong's
of uncertain affinity; here; used also imperative hither!; and of time, hitherto:--come (hither), hither(-to).
SILEX Revision
An adverb meaning 'here' (indicating place, to this spot); also used imperatively in calls or summons, meaning 'come here!' or 'come!' In some contexts, may indicate 'up to this point' or 'hitherto' when used with temporal nuance, though this usage is rare in the Koine period. The primary lexical meaning in New Testament usage is as an adverb of place or as a summons, urging a person or persons to approach.
Etymology uncertain. The term δεῦρο is an adverb in Greek, related in form and function to the older Greek δέω (to bind, to need) and possibly shares a distant Indo-European root with demonstratives indicating place (cf. Latin 'huc'), but its specific Greek formation is uncertain.
Etymology

The original gloss presents the root derivation as definitive (from δεῦρο and an imperative of 'to go'), while the revised gloss highlights that the morphological origin is debated and less certain. The revised gloss corrects the original's seeming overconfidence about the word's etymology.

Original Strong's
from δεῦρο and an imperative form of (to go); come hither!:--come, X follow.
SILEX Revision
A particle or interjection functioning as an imperative call to approach, to come toward the speaker, or to engage in an action together with the speaker; used to summon, invite, urge, or encourage others to immediate presence or shared participation. Its primary use is as a vocative summons ('come!' or 'come here!'), but it also serves to incite collective action, such as 'let us...' or 'come, let us...' in exhortative contexts.
Compound of δεῦρο ('here, hither') and a second person plural imperative form of ἔρχομαι ('to go, to come'), thus forming an idiomatic call. The form is an irregular particle/imperative; etymologically, it is not a finite verb, but preserves an early Greek idiom for exhortation.
Definition

The revised gloss corrects the original's specific identification of δευτερόπρωτος as 'the Sabbath immediately after the Paschal week', noting that the original's certainty is not supported by scholarly consensus and that the precise meaning is uncertain. The revised gloss broadens and qualifies the definition, avoiding the precise designation asserted by the original.

Original Strong's
from δεύτερος and πρῶτος; second-first, i.e. (specially) a designation of the Sabbath immediately after the Paschal week (being the second after Passover day, and the first of the seven Sabbaths intervening before Pentecost):--second … after the first.
SILEX Revision
Designating 'the second-first,' used as a chronological marker in reference to a particular Sabbath; specifically in the context of a sequence of Sabbaths, it refers to the Sabbath which is second in a graded or ordered sequence that begins at a significant festival marker—commonly interpreted as the first Sabbath after the second day of Passover, initiating the counting of seven Sabbaths to Shavuot (Pentecost). The term is rare and context-dependent, generally used as a calendrical expression.
From δεύτερος (second) and πρῶτος (first); a compound formed by juxtaposition of ordinal numbers, indicating a position that is simultaneously second and first by a particular reckoning. Some have suggested it reflects a technical calendrical term in Jewish ritual, though usage and origin remain debated.
Etymology

The revised gloss corrects the original's implication that δέχομαι is the middle voice of a primary verb by clarifying the uncertain further derivation, reflecting modern scholarship's caution about its etymology. The revised gloss also nuances the distinction from λαμβάνω more precisely.

Original Strong's
middle voice of a primary verb; to receive (in various applications, literally or figuratively):--accept, receive, take. Compare λαμβάνω.
SILEX Revision
To receive, accept, or welcome something or someone; to accept into one’s presence or possession. In its primary sense, denotes the act of taking or receiving what is offered or given, whether material objects (e.g., gifts, food), persons (hospitality, guests or messengers), information (e.g., teaching, message), or abstract things (e.g., favor, authority). The sense ranges from physical reception to acceptance or acknowledgment of more abstract entities such as words or news.
From root δέχ-, with original sense 'to take, receive'. The verb is middle/passive in form and function in Koine but was originally active in early Greek.
Etymology

The SIBI gloss corrects the certainty presented in Strong's about the etymological derivation, noting that the exact derivation is uncertain, whereas Strong's gives a probable but not assured derivation from τίθημι.

Original Strong's
from Α (as a negative particle) and probably a derivative of τίθημι (meaning a penalty); not guilty:--innocent.
SILEX Revision
Not guilty of wrongdoing or crime; free from blame or culpability. In general usage, indicating innocence before law or accusation, and lacking grounds for punishment. In broader contexts, can denote being unharmed or untouched by adversity or disaster.
From ἀ- (a-, negative prefix) and the root θῶος (possible connection to τίθημι 'to put, to set'), but the precise etymological path is obscure; possibly related to being subject to or set under penalty, thus ἄθωος as 'not placed under penalty' or 'not liable to punishment'.
Etymology

The original gloss implies relatedness to δεῖ and δέομαι ('See also...'), potentially suggesting a derivational relationship, while the revised gloss corrects this by explicitly stating that δέω is a primary verb with no clear derivation and that those cognates have distinct lexical and semantic fields.

Original Strong's
a primary verb; to bind (in various applications, literally or figuratively):--bind, be in bonds, knit, tie, wind. See also δεῖ, δέομαι.
SILEX Revision
To tie, bind, or fasten with physical or figurative constraints. At its core, δέω indicates the act of binding with rope, cords, or similar means—either literally (to fasten together, tie up, chain, fetter) or figuratively (to restrain, confine obligations, or establish a legal, moral, or spiritual bond or duty). In legal and metaphorical contexts, it extends to 'binding' someone with laws, oaths, or conditions, or to being 'bound' by duty or necessity.
From the root δέ-, which concerns fastening or binding. There is no clear evidence for derivation from non-Greek sources; it is widely attested in early Greek.
Etymology

The revised gloss corrects Strong's claim that δή is 'probably akin to δέ,' clarifying that the precise etymology is uncertain and the connection to δέ is unclear.

Original Strong's
probably akin to δέ; a particle of emphasis or explicitness; now, then, etc.:--also, and, doubtless, now, therefore.
SILEX Revision
A postpositive particle used to add emphasis, to specify, or to highlight a statement; it can serve to affirm, clarify, or stress a preceding assertion or transition to a result or conclusion. Commonly functions to mark something as certain or self-evident, emphasizing the following or preceding clause. Semantic range includes: indeed, truly, certainly, now then, in fact.
The particle δή is likely a primary particle of emphasis in Greek, possibly related in function (but not form) to δέ (which is coordinative or adversative, 'but', 'and'). Its exact etymology is uncertain.
Translation Tradition

The SIBI gloss corrects the use of the archaic term 'bewray,' noting it is outdated and should be replaced with 'evident' or 'clear.' This updates the translation tradition reflected in the original Strong's gloss.

Original Strong's
of uncertain derivation; clear:--+ bewray, certain, evident, manifest.
SILEX Revision
Visible, clearly seen or recognized; manifest or evident in an observable, unmistakable way. In Greek usage, δῆλος primarily denotes something that is openly apparent to sight, understanding, or judgment—something that is not hidden or ambiguous. The term can be used both of concrete phenomena (visible objects or actions) and abstract qualities (evident truths, manifest facts). In extended contexts, it may express 'clearly known,' 'plain,' or 'obvious' to observers or hearers.
Root/Etymology: Greek root δηλ-; the word is not transparently connected to other Indo-European roots, and is of uncertain etymology. It is attested in ancient Greek literature (e.g., Homeric, Classical); no Hebrew or Aramaic cognate is indicated.
Definition

The revised gloss corrects the original by clarifying that δηλόω does not inherently mean 'to declare' by words, but can refer to any act of making manifest or clear, not just verbal declaration. This broadens and corrects the definition from Strong's, which was narrower and possibly skewed by translation tradition.

Original Strong's
from δῆλος; to make plain (by words):--declare, shew, signify.
SILEX Revision
To make clear, to show or reveal plainly; the act of manifesting, demonstrating, or disclosing a thing such that it is unmistakable or evident to others. In contexts, refers to spoken or written communication through which information, truth, or circumstances are clarified or made manifest to an audience. The central sense is to render something evident or manifest, especially in contexts where understanding or recognition is at stake.
From the adjective δῆλος (dēlos, 'clear, manifest, evident'), with the causative suffix -όω (-oō), forming a verb meaning 'to make manifest' or 'to show clearly.' The root δῆλ- is of uncertain further origin but attested from early Greek in forms denoting mental or visual clarity.
Etymology

The original Strong's gloss asserts with some confidence that Demas is probably from Demetrius, whereas the revised gloss indicates the origin is uncertain, only possibly a shortened form of 'Demetrius,' and notes there is no definitive linguistic derivation. This corrects Strong's etymological suggestion.

Original Strong's
probably for Δημήτριος; Demas, a Christian:--Demas.
SILEX Revision
Demas (personal name). Refers to an individual mentioned in early Christian texts, specifically as a companion of Paul; usage is strictly as a proper noun, with no other lexical or semantic development as an appellative or common noun.
Derived from the Greek root δημ-, possibly related to δῆμος ('people', 'community'), but Δημᾶς is likely an abbreviated or hypocoristic form of longer names such as Δημήτριος (Demetrios) or Δημοδότος (Demodotos). Etymology reflects common Greek practices of name shortening; precise derivation is uncertain but linked to Greek naming conventions.
Etymology

The original gloss derives the term from δῆμος (people) and ἀγορά (marketplace/assembly), whereas the revised gloss corrects this by identifying the formation as δῆμος + ἀγορεύω (to speak publicly), clarifying the correct morphological composition. The original incorrectly lists the compound as with ἀγορά rather than the verb ἀγορεύω.

Original Strong's
from a compound of δῆμος and ἀγορά; to be a people-gatherer, i.e. to address a public assembly:--make an oration.
SILEX Revision
To address the assembled people; to speak publicly in an official or formal manner before a popular assembly. The core meaning is 'to deliver a speech to the people,' especially in civic, political, or legal contexts where an individual makes a public statement or oration before an assembled body of citizens.
From δῆμος ('people, populace') + ἀγορά ('assembly, marketplace'); thus, literally 'speak in the assembly of the people'. Compound formed by direct attachment of δῆμος and ἀγορεύω ('to speak in the agora' or 'to speak publicly').
Etymology

The original gloss connects the name to 'Ceres,' using the Roman equivalent of Demeter, which is an anachronistic and potentially misleading identification. The revised gloss correctly derives the name from 'Demeter,' the Greek goddess, and explains the etymology based on the Greek context.

Original Strong's
from (Ceres); Demetrius, the name of an Ephesian and of a Christian:--Demetrius.
SILEX Revision
A masculine proper name, Demetrios. In Greek and Hellenistic usage, referring to a male individual named after the goddess Demeter. In the New Testament and associated literature, refers specifically to (1) an Ephesian silversmith noted in Acts who opposed the early Christian movement, and (2) a Christian figure commended in 3 John.
From Δημήτηρ (Dēmētēr, the Greek goddess Demeter) with the adjectival suffix -ιος, indicating belonging or relation; thus 'devoted to Demeter' or 'pertaining to Demeter.'
Definition

The revised gloss corrects the original by clarifying that 'δημιουργός' means 'artisan' or 'craftsman,' not inherently 'Creator.' The original's parenthetical ('spoken of the Creator') introduces a theological or philosophical usage as if it were basic to the word, which the revision shows is only contextual and not original to the term. This corrects a definitional and potential theological bias.

Original Strong's
from δῆμος and ἔργον; a worker for the people, i.e. mechanic (spoken of the Creator):--maker.
SILEX Revision
Primary meaning: one who works for the people, craftsman or artisan. Also refers to a creator or maker, especially in philosophical contexts as a divine craftsman or formative principle. In classical and Koine usage, denotes a skilled worker whose labor benefits the public; in some Hellenistic philosophical contexts, specifically the world-forming deity (e.g., in Plato's Timaeus) who orders the cosmos.
Compound of δῆμος (dēmos, 'people') and ἔργον (ergon, 'work, deed') – literally 'public worker.'
Etymology

The revised gloss corrects the original's etymology, stating that δῆμος is not derived from δέω ('to bind'), contrary to Strong's assertion. Instead, its root is uncertain and possibly relates to 'division' or 'district.'

Original Strong's
from δέω; the public (as bound together socially):--people.
SILEX Revision
A body of people, specifically the common populace or citizenry, often as distinct from elites or governing authorities; more generally, an organized community or population considered collectively. In civic contexts, refers to the assembly or the active collective of citizens with associated rights.
Derived from the Greek root δῆμ- (dēm-), related to notions of people and public. The earlier etymology linking it with δέω ('to bind') is not linguistically supported; δῆμος is an ancient Greek term independently attested in Mycenaean as 'da-mo' (Linear B), denoting a community or district.
Translation Tradition

The original gloss uses translation terms like 'penny(-worth)' and 'pence,' which reflect KJV tradition but are misleading for the value and context of the coin. The revised gloss corrects this by explaining that these English terms do not reflect the ancient value or cultural context of the denarius, specifying its role as a day's wage and clarifying the historical background.

Original Strong's
of Latin origin; a denarius (or ten asses):--pence, penny(-worth).
SILEX Revision
Silver coin issued by Rome, originally valued at ten asses, later as the principal daily wage coinage. In Koine contexts, denotes a specific monetary unit used in everyday exchanges, transactions, and legal agreements, often referencing a day's wage for agricultural labor. Broader use: any sum equivalent to a denarius in local economies where Roman currency circulated. The term emphasizes both the physical coin and the amount/value it represented.
From Latin denarius, itself from 'deni' meaning 'ten each,' indicating its original value of ten asses; the Greek δηνάριον is a direct transliteration and adaptation into Greek from this Latin term. Not of native Greek derivation.
Definition

The original gloss describes δήπου as a 'particle of asseveration' with meanings such as 'indeed', 'doubtless', and 'verily', which suggest strong or absolute affirmation. The revised gloss corrects this by specifying that δήπου expresses strong probability or confident assumption rather than categorical certainty or absolute affirmation. The revised gloss clarifies that it indicates a statement taken as probable or generally accepted, not as an ultimate assertion of fact.

Original Strong's
from δή and πού; a particle of asseveration; indeed doubtless:--verily.
SILEX Revision
An enclitic particle expressing a degree of confident supposition, generally translated as 'surely,' 'certainly,' or 'doubtless.' Used to make a statement more assertive by implying that, given the circumstances, the assertion is likely or obvious. Also used to strengthen rhetorical questions or presumed truths that expect agreement from the listener.
Formed from δή (a particle giving emphasis or certainty) and πού (an enclitic adverb meaning 'somewhere' or, in this case, softening the assertion to mean 'I suppose,' 'probably'). Thus, δήπου unites an emphatic and a suggestive element, making the assertion strong yet not absolute.
Definition

The revised gloss corrects the original by clarifying that διάβολος primarily means 'slanderer' or 'accuser' in general Greek usage and is not inherently a proper name for a supernatural being. The original gloss gives 'devil' and 'Satan' as primary meanings, reflecting later interpretive tradition, rather than basic lexical sense. The revised gloss distinguishes the term's basic meaning from its specialized, theological use.

Original Strong's
from διαβάλλω; a traducer; specially, Satan (compare שָׂטָן):--false accuser, devil, slanderer.
SILEX Revision
One who slanders or accuses falsely; a slanderer, defamer, or accuser. In secular and literary Greek, refers to a person who makes malicious accusations or slanders others. In specialized contexts (especially in the Septuagint and New Testament), denotes the supernatural adversary or prosecuting accuser, often used to represent the chief opposer of humanity or of God (often rendered as "the Devil" in English, but conceptually rooted in the idea of an accuser).
From the verb διαβάλλω (diaballō), meaning 'to throw across, to slander, to accuse, to bring charges against.' Formed with the prefix δια- (across, through) and the root βάλλω (to throw).
Definition

The revised gloss corrects the implication from the original that the verb 'διαγγέλλω' inherently means 'preach' or carries a specifically religious sense. The revised specifies that it means to announce or proclaim publicly with thoroughness, but does not necessarily have a religious meaning, thus correcting a bias in the original's definition.

Original Strong's
from διά and the base of ἄγγελος; to herald thoroughly:--declare, preach, signify.
SILEX Revision
To announce widely, make known publicly, proclaim with emphasis. In Koine Greek, διαγγέλλω primarily means to disseminate information broadly, whether by verbal proclamation or written notice, especially matters of significance or urgency. The sense can refer to both secular and religious announcements.
From διά (through, across, thoroughly) and the root ἀγγελ- (to announce, to bring a message), related to ἄγγελος (messenger, envoy). The prefix intensifies the sense to indicate doing something thoroughly or widely.
Etymology

The revised gloss rejects Strong's claim that αἰγιαλός comes from aisso ('to rush'), noting that this etymology is linguistically uncertain and not accepted by modern scholars. It limits the derivation to ἅλς ('sea'), correcting Strong's composite origin.

Original Strong's
from aisso (to rush) and ἅλς (in the sense of the sea); a beach (on which the waves dash):--shore.
SILEX Revision
A stretch of land at the edge of the sea, primarily a seashore or beach, sometimes specifically the strip where the water meets the land; more generally, any shoreline or sandy/maritime margin. In some contexts can refer to a coastal region or the area where waves break upon the land.
From αἴσσω (to rush) and ἅλς (sea, salt), signifying the spot where the sea rushes upon the land; the precise etymological relationship is probable but not absolutely certain given variant ancient derivations. The word is formed by combining roots referring to dynamic motion (rush) and the sea.
Etymology

The original gloss incorrectly derives the word from γραπτός ('written'), while the revised gloss correctly identifies the prefix δια- as the root, not γραπτός. The revised gloss explicitly corrects this etymological error.

Original Strong's
from γραπτός and γνωρίζω; to tell abroad:--make known.
SILEX Revision
To cause something to be fully known, to disclose openly, to declare or report widely; more specifically, to make known information with clarity and emphasis, often through public proclamation or explicit communication. In different contexts, may refer to explicitly revealing, announcing, or clarifying something previously unknown or unclear.
Formed from the prepositional prefix δια- (through, thoroughly) and γνωρίζω (to make known, to reveal). The compound emphasizes the thoroughness or extent of the disclosure. The root γνωρ- means 'to know, to recognize.'
Definition

The revised gloss corrects the original by removing the narrow limitation to 'hearing' or 'diagnosis' and broadens the meaning to a general process of discernment, investigation, or examination, especially in legal or judgment contexts.

Original Strong's
from διαγινώσκω; (magisterial) examination ("diagnosis"):--hearing.
SILEX Revision
Discernment, inquiry, or a process of determining or distinguishing between alternatives; especially, the act of careful examination to arrive at a judgment, decision, or clarification. In formal or judicial contexts, refers to a hearing or investigation where facts are examined in order to render a decision. The primary lexical meaning involves the thorough consideration and distinction between matters, which may include diagnostic judgment in legal, social, or practical affairs.
From the verb διαγινώσκω (to distinguish, discern, decide after examination), itself formed from διά (through, thoroughly) + γινώσκω (to know, to recognize). Related conceptually to words for knowledge (γνώσις) and perception, especially in contexts requiring careful sorting or judgment.
Etymology

The revised gloss corrects the original by noting that διάδημα's precise etymology is uncertain and does not confidently assert a compound origin from διά and δέω as the original does. It more carefully connects it to the concept of 'binding' via δέω without over-claiming on the morphological formation.

Original Strong's
from a compound of διά and δέω; a "diadem" (as bound about the head):--crown. Compare στέφανος.
SILEX Revision
A royal headband or fillet, typically a band or circlet worn around the head as a symbol of sovereign power or authority. In Greek and Hellenistic contexts, primarily denotes a specific emblem of royal status set apart from other forms of ornamental or victory crowns (e.g., στεφανος). Secondarily, in later sources, may be used metaphorically for regal dignity or kingship itself.
From διά (“through, across, about”) and δέω (“to bind, tie”), meaning 'that which is bound around' (i.e., the head). Cognate with related terms referring to things bound or tied. No clear Semitic origin; derived entirely within Greek morphological processes.
Definition

The revised gloss corrects the original's inclusion of 'room' as a translation, clarifying it does not reflect the lexical meaning. It also refines the definition to focus strictly on the concept of succession in a position or office, avoiding ambiguous or outdated terms.

Original Strong's
from διαδέχομαι; a successor in office:--room.
SILEX Revision
One who succeeds another in an official capacity, typically in a position of authority or honor; specifically, a successor, most often to a throne, office, or title. In broader historical and literary usage, may denote an inheritor, recipient, or one who follows after another in a particular role or sequence.
From διαδέχομαι (diadéchomai, 'to receive in succession'), itself from διά ('through, across') + δέχομαι ('to receive'). Thus, διάδοχος originally signifies 'one who receives through or after,' hence 'successor.'
Definition

The revised gloss corrects the original by clarifying that in Biblical contexts, 'covenant' is the primary sense of διαθήκη, and warns against conflating the term with 'testament' (a will), which the original gloss elevates as an especially significant meaning. The original's emphasis on 'testament' or devisory will reflects KJV tradition rather than the primary lexical meaning in the relevant Biblical usage.

Original Strong's
from διατίθεμαι; properly, a disposition, i.e. (specially) a contract (especially a devisory will):--covenant, testament.
SILEX Revision
An agreement or declaration established by one party, often a formal arrangement or settlement; in Hellenistic and New Testament Greek, especially denotes a unilateral disposition or will, but is also used to convey the idea of a solemn arrangement or covenant between parties. The word commonly refers to a legal testament or a binding arrangement, and, in specific contexts, to a covenant initiated by a deity with humans.
Derived from the verb διατίθημι (to set out, to arrange, to make a disposition).
Definition

The revised gloss corrects the original's suggestion that διακονέω implies a menial or subordinate role, clarifying that it refers broadly to service without necessary connotation of low status. It also corrects the translation tradition by noting that association with the office of 'deacon' is a later development, not the primary meaning in earliest texts.

Original Strong's
from διάκονος; to be an attendant, i.e. wait upon (menially or as a host, friend, or (figuratively) teacher); technically, to act as a Christian deacon:--(ad-)minister (unto), serve, use the office of a deacon.
SILEX Revision
To serve or wait upon; act in service to someone, especially by attending to bodily needs, fulfilling practical tasks, or providing assistance. In extended and figurative senses, to carry out tasks or responsibilities on behalf of others, including administrative or supportive roles within a group or community.
From διάκονος (diakonos, 'servant, attendant'), itself likely derived from the preposition διά (dia, 'through') and the root κον- related to running or hastening (possibly meaning ‘one who runs through [on an errand]’), though the precise etymology is uncertain.
Definition

The revised gloss corrects the original by clarifying that 'διακονία' does not inherently denote a specific office or religious rite, and that its meaning is broader than just official or Christian ministry. It also specifies that the term is not exclusive to religious contexts, addressing a narrowing in the original's definition toward Christian usage.

Original Strong's
from διάκονος; attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate):--(ad-)minister(-ing, -tration, -try), office, relief, service(-ing).
SILEX Revision
Service, the act of serving or attending to others, often in a practical or administrative sense; includes the provision of support, aid, or assistance within a community. The term may refer to specific duties carried out on behalf of others, such as caring for physical needs, organizing charitable distribution, or fulfilling an entrusted role within a group or assembly. In some contexts, it designates particular functions or offices, such as those of the so-called 'deacons', but more generally embraces any ministry or activity on behalf of others.
From the noun διάκονος (diákonos, 'servant' or 'attendant'), ultimately related to the verb διακονέω (diakoneō, 'to serve, to wait upon'). The precise ancient derivation is uncertain; it is sometimes linked to διά (through) and κόνις (dust), i.e., one who moves through dust to serve, but this is likely folk etymology and not widely accepted in modern scholarship.
Etymology

The revised gloss corrects the original's claim of derivation from a verb 'to run on errands' (and connection to διώκω), instead stating the origin is uncertain and that this connection is debated in scholarship. It also clarifies that the meaning is broadly 'servant' or 'helper,' not intrinsically a technical office, correcting potential KJV translation bias toward 'deacon' as an official title.

Original Strong's
probably from an obsolete (to run on errands; compare διώκω); an attendant, i.e. (genitive case) a waiter (at table or in other menial duties); specially, a Christian teacher and pastor (technically, a deacon or deaconess):--deacon, minister, servant.
SILEX Revision
One who serves or attends to the needs of others; a person engaged in service, whether in a domestic, social, or religious setting. The core meaning is that of a servant or helper, with extensions in certain contexts to roles such as an agent, intermediary, or officially assigned attendant. In early Christian contexts, may refer specifically to a person holding a recognized role of service within assemblies, but does not inherently imply an office or rank.
From the root διᾰκον- (meaning to serve or provide for), possibly connected to the verb διακονέω ('to serve, to wait upon'). The formation is likely from διά (through, by means of) + the stem κόν- (of uncertain origin, sometimes linked to κινέω 'to move'), but this is debated; etymology ultimately uncertain.
Definition

The revised gloss narrows and clarifies the meaning by correcting implications in the original gloss. Specifically, it notes that 'oppose' and 'withdraw' are contextually derived and not primary meanings of διακρίνω. The original gloss also conflates some senses (such as opposition) that the revised gloss clarifies are not inherent in the word itself.

Original Strong's
from διά and κρίνω; to separate thoroughly, i.e. (literally and reflexively) to withdraw from, or (by implication) oppose; figuratively, to discriminate (by implication, decide), or (reflexively) hesitate:--contend, make (to) differ(-ence), discern, doubt, judge, be partial, stagger, waver.
SILEX Revision
To distinguish or differentiate by making a judgment, evaluate, consider carefully so as to reach a decision or draw a distinction; in passive or middle forms, to be uncertain or to doubt, to hesitate or waver in judgment. Contextually, it may mean: to separate one thing from another (literally or mentally), to discern between options or persons, to make a legal or ethical judgment, or (involuntarily) to be uncertain or divided in mind.
From διά ('through, thoroughly') + κρίνω ('to judge, decide, separate'), forming a compound with the sense of 'to judge through,' that is, to distinguish or discern by thorough examination or separation.
Definition

The revised gloss corrects the original by narrowing the meaning, emphasizing 'distinguishing' and 'discernment' rather than disputation or argument. It suggests that 'disputation' is not a primary sense of the word and should not be equated with arguing or debate, thus correcting an overly broad or potentially misleading sense in the original.

Original Strong's
from διακρίνω; judicial estimation:--discern(-ing), disputation.
SILEX Revision
The act or faculty of distinguishing, discerning, or making a clear separation between things; the process or result of careful judgment or critical assessment, especially in relation to differentiating between alternatives. In various contexts, refers to discerning differences, forming judgments, or distinguishing right from wrong or true from false. Also used of legal or judicial decisions and, in certain contexts, refers to contentious disputation or debate.
From the verb διακρίνω (diakrínō, 'to distinguish, to separate, to judge between'). Formed from the preposition διά ('through, across') and κρίνω ('to judge, to separate'). Thus, διάκρισις literally means 'a separation through judgment.'
Translation Tradition

The revised gloss notes that translation as 'noise abroad' overstates the publicity implied by the word, correcting the KJV tradition which interpreted it as such. The primary sense in the revised gloss is widespread communication rather than simply public proclamation, thus correcting and refining the original translation tradition.

Original Strong's
from διά and λαλέω; to talk throughout a company, i.e. converse or (genitive case) publish:--commune, noise abroad.
SILEX Revision
To speak or converse throughout a group; specifically, to communicate by talking among several people, to exchange words, or in some contexts, to broadcast or spread information throughout a community. The primary meaning is active verbal exchange occurring among multiple people, but can also extend to disseminating or making something known more broadly within a group.
From the preposition διά (through, across, by means of) and the verb λαλέω (to speak, to talk). The compound expresses the sense of speech moving through or among people.
Definition

The revised gloss corrects the original Strong's gloss by clarifying that διαλέγομαι refers to interactive dialogue, discussion, or reasoning, and does not inherently mean 'preach.' The original gloss includes 'preach,' reflecting a translation tradition rather than the actual lexical meaning of the word.

Original Strong's
middle voice from διά and λέγω; to say thoroughly, i.e. discuss (in argument or exhortation):--dispute, preach (unto), reason (with), speak.
SILEX Revision
To engage in dialogue or discussion, to hold a discourse or conversation with others, often involving reasoning, explanation, or examination of ideas in a dialogic format. In various contexts, it involves discussing, debating, arguing, deliberating, or giving a public address involving interaction. The sense includes both formal discussions (debate, argumentation) and informal conversation or explanation.
From διά (through, thoroughly) + λέγω (to speak, to say, to recount); middle/passive in form, reflecting reciprocal or participatory engagement in speaking. The compound suggests the idea of 'speaking through' or 'discussing thoroughly.'
Definition

The REVISED gloss specifies that διαλείπω refers to a temporary or intermittent pause, not a final or permanent cessation as the ORIGINAL may imply. The REVISED clarifies the nuance that this word is used for a temporary break rather than a complete stop.

Original Strong's
from διά and λείπω; to leave off in the middle, i.e. intermit:--cease.
SILEX Revision
To leave off, to pause or cease (from an activity) with a focus on a temporary or interruptive cessation; to stop in the midst of something, especially where an interruption or discontinuity is implied. The primary sense is of ceasing an action, often with the expectation or possibility that it might resume.
Derived from διά (through, across, throughout) and λείπω (to leave, to abandon). The compound suggests the idea of leaving something through or in the midst of an activity, hence 'to leave off in the middle.'
Definition

The REVISED gloss clarifies that διάλεκτος refers specifically to a spoken language or dialect unique to a group or region, not to a 'mode of discourse' or 'dialect' in the sense of a method or style of speaking or formal rhetoric as the ORIGINAL implies. The correction removes the broader, somewhat ambiguous sense of 'discourse' and emphasizes 'language/dialect' as the precise meaning.

Original Strong's
from διαλέγομαι; a (mode of) discourse, i.e. "dialect":--language, tongue.
SILEX Revision
A distinctive form of spoken language; primarily refers to a particular language or spoken dialect characteristic of a specific group or region. In many contexts in the New Testament and contemporary literature, denotes a recognizable linguistic or regional speech variety, ranging from a general term for 'language' to the more specific sense of 'local dialect' or 'vernacular.' The term can be used broadly for any language as spoken, but often implies the variety recognized as characteristic of a people's identity or region.
From the root διαλέγ- (dialog-) 'to converse, speak, discuss,' with the nominal ending -τος denoting a result or product. διάλεκτος originally signified 'the way of speaking' that is characteristic of a conversation or discourse; then by extension, the habitual manner of speech of a group, i.e., dialect or language. Cognate with the English 'dialect.'
Definition

The revised gloss narrows Strong's 'eternal, everlasting' to specifically 'perpetual; existing or enduring without end,' clarifying that the sense is about unending duration rather than metaphysical eternity, and cautions against reading in metaphysical or theological overtones that are not present in the lexical meaning.

Original Strong's
from ἀεί; everduring (forward and backward, or forward only):--eternal, everlasting.
SILEX Revision
Pertaining to that which exists or endures perpetually; having no temporal limitation, either with respect to the past, the future, or both. In contexts, denotes what is unending or ever-ongoing, often applied to abstract realities (such as power, bonds, or punishment), not typically human or mundane things. Conveys the sense of that which is without beginning or end, truly perpetual.
From the adverb ἀεί (“always, ever, perpetually”), with the adjectival suffix -ιος, forming an adjective indicating enduring or lasting by nature.
Definition

The SIBI gloss corrects the Strong's by clarifying that διαλογισμός is not inherently negative or indicative of 'doubtful' or 'doubting'; it denotes a general process of reasoning or deliberation, with context determining whether it is contentious or not. Strong's gloss imports a more negative connotation ('doubtful(-ing)'), which is not necessarily present in the Greek word.

Original Strong's
from διαλογίζομαι; discussion, i.e. (internal) consideration (by implication, purpose), or (external) debate:--dispute, doubtful(-ing), imagination, reasoning, thought.
SILEX Revision
A process of reasoning, deliberation, or thought, both in the sense of internal reflection (the act or process of considering or pondering something within oneself) and external discourse (debate or argument). In some contexts, especially in the New Testament, it can carry the nuance of questioning, doubting, or skepticism, as well as contentious debate or dispute.
From διαλογίζομαι (to reason, ponder, discuss), itself derived from the preposition διά ('through') + λογίζομαι ('to reckon, calculate, consider'), from the root λογ-, which relates to thought and reasoning.
Definition

The revised gloss corrects the original's rendering of 'to fight fiercely' by specifying that the verb refers to vigorous verbal disputes, not physical fighting. The original gloss may lead to misunderstanding about the type of conflict intended by the lemma.

Original Strong's
from διά and μάχομαι; to fight fiercely (in altercation):--strive.
SILEX Revision
To engage in intense conflict or heated dispute, often involving verbal or legal contention; to fight strenuously, especially in argument or altercation. The term conveys a sense of vigorous opposition or contest, with emphasis on the intensity or forcefulness of the exchange. It can refer to physical combat but is more commonly associated in Hellenistic and Koine contexts with heated debate, legal struggle, or persistent arguing.
Compound of διά (through, across, denoting intensity or thoroughness) and μάχομαι (to fight, to engage in battle or conflict). The sense is of fighting through or thoroughly contending.
Etymology

The revised gloss corrects the original's derivation 'from διά and the base of νόμος' by stating the correct root is νέμω, not νόμος. This is a material correction of the word's etymology.

Original Strong's
from διά and the base of νόμος; to distribute, i.e. (of information) to disseminate:--spread.
SILEX Revision
To distribute, apportion, or divide out something to various recipients; to give or assign portions among several. Primary meaning is the physical or metaphorical allocation or portioning out of materials, tasks, or information; may also be used for disseminating or spreading knowledge or messages.
Formed from διά ('through, across') and the verb νέμω ('to allot, divide, distribute'). The prefix intensifies the sense of thorough or widespread distribution. Not to be confused with νόμος ('law'), though both ultimately share an older Indo-European root related to allotment or apportionment.
Etymology

The revised gloss corrects the original Strong's etymology, rejecting the derivation from 'A' (alpha privative) and 'eídō,' calling it speculative and encouraging the word to be treated as a native Greek term. The meaning is also slightly nuanced, clarifying that 'shamefacedness' is not the best translation, but the core disagreement is in the etymology.

Original Strong's
perhaps from Α (as a negative particle) and εἴδω (through the idea of downcast eyes); bashfulness, i.e. (towards men), modesty or (towards God) awe:--reverence, shamefacedness.
SILEX Revision
A sense of respectful restraint or regard for what is honorable, manifesting as modesty, reverence, or a healthy sense of shame in social or religious contexts. Core meaning concerns inward regard that governs outward behavior, often connected to awareness of self in the eyes of others (modesty) or before the divine (reverence). Contextually, it can indicate: (1) modesty in demeanor or dress; (2) a feeling of respect or awe before God; (3) a sense of shame that functions to deter disgraceful behavior.
Root/Etymology: Uncertain. Not certainly derived from ἀ (negative particle) + εἴδω (to see/know), despite speculation. Traditionally linked to notions associated with 'not seeing' (i.e., downcast eyes), but the origin is debated and could represent a pre-Greek or non-transparent formation. No direct cognates in related Indo-European languages have been established with confidence.
Definition

The original gloss limits the meaning to 'sentiment' or 'thought,' which may imply emotion, while the revised gloss clarifies that it refers specifically to an intention or concept resulting from reflective or thorough mental consideration, not merely an emotional sentiment. This corrects an imprecision in the original's definition.

Original Strong's
from a compound of διά and νοιέω; something thought through, i.e. a sentiment:--thought.
SILEX Revision
A product of the mind or thought process; a deliberation, consideration, or intention that arises from reflective thinking. The term denotes something carefully thought out (a design, plan, or purpose), and can also refer to an intention, device, or mental scheme. In broader contexts, it can mean a sentiment or inner reasoning, especially in reference to moral or intellectual reflection.
From the compound of διά (through, thoroughly) and νοέω (to perceive, to think, to understand). The suffix -μα indicates the result or product of an action, so διανόημα means 'something that is thought through' or the result of dia-noeō (to think through, reflect). Related to διανοέομαι (to consider, ponder), and connected with the broader family of words formed from νοῦς (mind, intellect).
Definition

The revised gloss corrects the original's implication that 'first-born' is an inherent meaning of the verb. The revised clarifies that references to 'first-born' derive from context where the 'opening' of a womb is mentioned, not from the verb's core meaning.

Original Strong's
from διά and ἀνοίγω; to open thoroughly, literally (as a first-born) or figuratively (to expound):--open.
SILEX Revision
To open fully, make accessible or cause to be open, either in a physical or metaphorical sense; in literal contexts, to open thoroughly (such as a physical object or passage); in figurative contexts, to cause something to be understood, to reveal or explain (as with meaning or understanding).
From the preposition διά ('through') and the verb ἀνοίγω ('to open'), thus conveying the sense of 'to open completely or thoroughly'. The compound formation intensifies the idea of opening inherent in ἀνοίγω.
Definition

The original gloss implies active wakefulness ('to sit up the whole night'), while the revised gloss corrects this to simply mean 'to spend the night' or 'to stay' through the night, without implying wakefulness or specific activity.

Original Strong's
from διά and a derivative of νύξ; to sit up the whole night:--continue all night.
SILEX Revision
To spend or pass the night, especially to remain at a location throughout the entire night. In the New Testament and other Koine contexts, typically describes an action of staying overnight, often with a nuance of watchfulness or wakefulness, but does not necessarily denote continuous sleeplessness. Used both literally of remaining somewhere overnight and, less commonly, figuratively of enduring through the night.
From διά ('throughout, across') and a verb derived from νύξ ('night'); thus, 'to pass through the night.'
Etymology

The SIBI gloss corrects the original Strong's etymological claim that διανύω is simply from διά and (to effect); it clarifies that while διά is clear, the verbal root is related to νύω with uncertain precise origin, highlighting the uncertainty about the exact derivation.

Original Strong's
from διά and (to effect); to accomplish thoroughly:--finish.
SILEX Revision
To bring to a conclusion, to carry through to completion, to finish (a journey, task, period of time, or process). In various contexts, it denotes not simply the act of ending, but seeing something through its whole course until it is completed. Secondary senses may include enduring or lasting through a particular period, or traversing (especially crossing a distance or time).
From διά (through, across) and νύω (to go, move, flow—rare; related to νύξ/night in some forms, but not directly tied here).
Etymology

The revised gloss corrects the original's overly confident etymological claim about derivation from a specific verb form of πόνος, noting instead that the precise verbal root is uncertain. It also updates the definition to emphasize the intensity and internal nature of the distress, moving away from the more generic idea of 'toil through' or passive worry.

Original Strong's
from διά and a derivative of πόνος; to toil through, i.e. (passively) be worried:--be grieved.
SILEX Revision
To be deeply troubled or deeply distressed, to be greatly agitated (inwardly). The verb expresses an intense sense of mental labor or emotional agitation, involving strong inward struggle or distress. It can refer to being sorely vexed, greatly disturbed, or emotionally exercised.
From διά (through, thoroughly) + derivative of πόνος (toil, labor, pain). Formed as a compound verb meaning 'to suffer deeply, to be in deep emotional or mental labor.'
Translation Tradition

The original gloss uses the term 'blackamoor,' which is anachronistic, racially loaded, and reflects English translation tradition rather than lexical meaning. The revised gloss corrects this by focusing on the geographical and cultural context of the term, clarifying that it refers to people from the region south of Egypt known as Kush, and explicitly avoids imposing modern racial categories or offensive terminology.

Original Strong's
from (to scorch) and (the face, from ὀπτάνομαι); an Æthiopian (as a blackamoor):--Ethiopian.
SILEX Revision
A person from or associated with the geographic region known in antiquity as Aithiopia, typically understood as the area south of Egypt (in modern terms, roughly Ethiopia, Nubia, or Kush). The term designates both inhabitants and people of presumed origin from this region. In certain contexts, it also refers more generally to people with dark or 'burnt' complexions, reflecting the etymological sense of 'burnt-face.'
Formed from αἴθω ('to burn, scorch') and ὤψ ('face, countenance'), yielding the sense 'burnt-face.' This is a compound of descriptive origin referencing perceived skin color. There is no demonstrated derivation from non-Greek sources. The word is native to Greek, attested since Homeric times.