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)
Translation Tradition

The revised gloss corrects the original's inclusion of the KJV translation 'two-fold more,' specifying that the lexical meaning is simply 'double' or 'twofold,' without the implication added by the translation tradition.

Original Strong's
from δίς and (probably) the base of πλείων; two-fold:--double, two-fold more.
SILEX Revision
Having two parts; double in form, measure, or quantity. In various contexts, refers to something that is duplicated, repeated, or composed of a pair, and may carry a figurative sense of being duplicitous or having two elements.
From δίς (twice) and likely derived from the base of πλείων (more, greater); 'double' by composition.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that διστάζω refers to hesitation or wavering, especially regarding internal resolve or being of two minds, rather than just intellectual doubt. The original gloss overly narrows the meaning to 'doubt' as a mental opinion, whereas the revised gloss highlights the broader concept of indecision or hesitation.

Original Strong's
from δίς; properly, to duplicate, i.e. (mentally) to waver (in opinion):--doubt.
SILEX Revision
To be uncertain or to waver in thought or feeling; primarily, to experience doubt or hesitation, especially in decision-making or belief. The verb indicates an internal conflict, vacillation, or hesitation, most often in the context of faith or commitment to a course of action. In the New Testament, typically used for wavering or hesitating in faith (e.g., hesitating to trust fully).
From δίς (dis, 'twice', 'doubly'), forming a denominative verb. The etymological idea is that of 'two-ness' or duplication, hence being of two minds or uncertain between alternatives.
Etymology

The revised gloss corrects the etymology by explicitly identifying the second element as ὑλίζω, which the original omits. Also, the revised gloss addresses a textual/translation error relating to the phrase 'strain at,' clarifying that the correct sense is 'strain out.'

Original Strong's
from διά and (to filter); to strain out:--strain at (probably by misprint).
SILEX Revision
To strain thoroughly, to filter by passing through, to remove impurities by a process of filtration. The primary lexical meaning is to filter or strain a liquid in order to separate out fine particles or impurities; by extension, to scrutinize or examine something minutely, often in the sense of being excessively meticulous or picky.
Formed from διά ('through') and the verb ὑλίζω ('to strain', though the precise verbal root is rare and somewhat uncertain; likely related to Latin 'colare'). The compound διϋλίζω literally means 'to strain through.' Etymology uncertain beyond the apparent compound.
Definition

The revised gloss corrects the original's implication that διχοστασία can mean 'sedition' (i.e., political rebellion). The updated gloss clarifies that the term refers to division and discord within a group, not necessarily political or rebellious action. This narrows the sense and removes the possible mistranslation or overextension in the original gloss.

Original Strong's
from a derivative of δίς and στάσις; disunion, i.e. (figuratively) dissension:--division, sedition.
SILEX Revision
Dichostasía refers to a state or act of causing division, dissension, or separation between groups or individuals. The primary meaning is 'division into two parts,' but in context it more often denotes the arising or fomenting of discord, schism, or internal strife within a group, such as a community or assembly. In the NT and later Koine, it typically implies the negative sense of creating factions or encouraging discord, especially in social or religious contexts.
From δίς (twice, doubly) and στάσις (standing, faction, party, rebellion); literally 'a standing apart by twos' or separation into two (groups or opinions). The formation combines these to mean setting apart into separate stances; i.e., division.
Multiple

The revised gloss corrects both the etymology (clarifying the components and origins, pointing out mistakes in the original's derivation) and the definition (removing 'to flog severely' as a valid rendering for Koine usage and affirming the literal meaning of 'to cut in two').

Original Strong's
from a compound of a derivative of δίς and a derivative of (to cut); to bisect, i.e. (by extension) to flog severely:--cut asunder (in sunder).
SILEX Revision
To cut in two, to divide into two parts. In extended use, to subject someone to a severe or exemplary punishment, especially by executing or punishing them as an example (often by a violent form of execution). In some contexts, the term carries the sense of 'dismember' or 'put to death by dividing,' and in later metaphorical or hyperbolic usage, to chastise or punish severely.
Formed from διχός ('in two, asunder') and the verbal root of τέμνω ('to cut'), literally meaning 'to cut in two.'
Definition

The revised gloss clarifies that 'double minded' refers to instability or wavering in loyalty or commitment, not a mystical or dual-spirited nature. It corrects the impression in the original ('two-spirited') that could be misunderstood as referencing multiple spiritual entities, specifying that the term means internal inconsistency rather than implying spiritual duality.

Original Strong's
from δίς and ψυχή; two-spirited, i.e. vacillating (in opinion or purpose):--double minded.
SILEX Revision
Having a divided inner self or being of two minds, especially with regard to loyalty or purpose; characterized by indecision, wavering, or inner conflict. The term primarily describes a person who is internally conflicted, lacking consistency or singleness of purpose, especially in relation to faith, requests made to God, or moral resolve. It can denote vacillation, inconsistency in thought or action, or a lack of wholehearted commitment.
Formed from the prefix δίς ('twice, double') and ψυχή ('soul, self, mind'), together conveying the idea of being 'doubly minded' or 'of two souls.' Not attested in classical Greek literature; a formation characteristic of Hellenistic or later Koine Greek. Closely related to Greek terms indicating internal conflict or duplicity of motive.
Etymology

The SIBI gloss corrects the Strong's etymology, stating that the root is uncertain and not directly related to 'to flee,' and that it is distinct from δειλός and διάκονος, which Strong's links through etymology.

Original Strong's
a prolonged (and causative) form of a primary verb (to flee; compare the base of δειλός and διάκονος); to pursue (literally or figuratively); by implication, to persecute:--ensue, follow (after), given to, (suffer) persecute(-ion), press forward.
SILEX Revision
To pursue with intent, to follow after something or someone, whether in a physical, metaphorical, or judicial sense. In its primary sense, διώκω means 'to pursue' or 'to chase,' often with a sense of eagerness or urgency. It may denote literal pursuit (as in hunting or running after), earnest striving for a goal, or, negatively, the pursuit of someone in the sense of 'persecuting' or 'harassing' (legal, social, or physical pressure).
From the root διωκ-, of uncertain further origin. Not definitively derived from or connected to the roots of δειλός ('coward') or διάκονος ('servant'), though historically analogized. The form is ancient, with attestation from classical Greek through the Koine period.
Definition

The revised gloss clarifies that δόγμα is not inherently religious, civil, or ecclesiastical in meaning, but refers more generally to formal resolutions or decrees by an authority. The original restricts the meaning to 'law (civil, ceremonial or ecclesiastical),' potentially leading to anachronistic or tradition-driven interpretations. The revised gloss also warns not to conflate δόγμα with specifically Israelite religious law (Torah), correcting a possible misreading from the original.

Original Strong's
from the base of δοκέω; a law (civil, ceremonial or ecclesiastical):--decree, ordinance.
SILEX Revision
An authoritative decision, decree, or formal regulation established by a person or body in power. In its primary sense, δόγμα denotes a formal pronouncement or rule issued by an authority—often civil or governing, but potentially also religious or communal. The term may also extend to established regulations, precepts, or standards determined by a group or institution. In later contexts, the sense can broaden to include binding ordinances or dogmatic statements as recognized in institutional or communal practice.
From the root δοκ- (related to δοκέω, 'to think, to seem, to suppose'), with the nominal suffix -μα indicating result or product; δόγμα thus originally means 'that which seems (right)' or 'that which is decreed.' The word is not derived from a specific Hebrew term but is used in the Septuagint to translate various Hebrew expressions for decrees or ordinances.
Definition

The original gloss equates 'prescribe by statute' with 'ceremonially rule' and the translation 'be subject to ordinances,' which suggests a narrower, possibly theological reading emphasizing religious (ceremonial) law. The revised gloss removes this limitation, clarifies the general regulatory sense, and makes clear that the context determines whether the rules are religious, civic, or neutral, correcting the original's narrower (possibly theologically driven) implication.

Original Strong's
from δόγμα; to prescribe by statute, i.e. (reflexively) to submit to, ceremonially rule:--be subject to ordinances.
SILEX Revision
to decree, to prescribe rules, to lay down regulations; in reflexive/passive use, to submit to regulations or decrees. The primary sense is to make something a formal requirement by issuing a regulation or decree. Secondarily, in the middle/passive forms, it means to subject oneself or be subject to such decrees or ordinances, often with reference to ritual or legal requirements.
Formed from δόγμα (dogma, 'decree, ordinance, regulation'), itself deriving from δοκέω ('to think, seem, appear'), with the denominative verb suffix -ίζω, indicating the making or instituting of a dogma. Thus, δογματίζω means 'to make a regulation' or 'to prescribe decrees.'
Etymology

The Strong's gloss claims 'probably akin to αἴρω,' but the revised gloss notes that the connection to αἴρω is uncertain and debated; modern scholarship sees the etymology as likely related instead to αἱρέω with a different nuance. Thus, the revised gloss corrects the original etymological claim.

Original Strong's
probably akin to αἴρω; to take for oneself, i.e. to prefer:--choose. Some of the forms are borrowed from a cognate ; which is otherwise obsolete.
SILEX Revision
To take for oneself, to choose, select, or prefer. In classical and Hellenistic Greek, αἱρέομαι most commonly denotes the deliberate act of choosing or selecting something or someone among alternatives, often emphasizing personal preference or resolve. In contexts where the middle voice is used (as is most common), it refers to the subject's purposeful choice for oneself. In rare cases, it may also indicate the act of taking to oneself in a broader sense, including appropriating or adopting.
Derived from the root αἱρ- (from αἱρέω), meaning 'to take, seize, grasp.' While αἱρέομαι is the middle or passive form, often with reflexive sense: 'to take for oneself, to choose.' The ultimate etymology is uncertain but is perhaps related to the Proto-Indo-European root *ser-, meaning 'to grab, seize.' In some forms in later Greek, certain aorist forms are borrowed from the older verb 'αἱρέω' or its compounds, with active forms becoming obsolete in the middle and later periods.
Etymology

The revised gloss explicitly states that the precise derivation of δοκέω is uncertain and that it is not to be confused with δεικνύω ('to show'), whereas the original Strong's gloss directly connects it with the base of δεικνύω, implying a relationship modern scholarship rejects. Thus, the revised gloss corrects the original's etymological claim.

Original Strong's
a prolonged form of a primary verb, (used only in an alternate in certain tenses; compare the base of δεικνύω) of the same meaning; to think; by implication, to seem (truthfully or uncertainly):--be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow.
SILEX Revision
To regard, to think, to hold an opinion. In context, δοκέω is used with reference to subjective evaluation: to believe or suppose something, to have the impression that something is so. Additionally, it can signal how something appears to one's perception or estimation (to seem, to appear). In some constructions, especially with impersonal usage (δοκεῖ), it means 'it seems' or 'it appears' and can carry the nuance of 'it seems good,' meaning 'it is judged best' or 'it seems right.'
From the root δοκ- (dok-), to seem, to appear, to think. Sometimes compared to or conflated in ancient lexica with the verb δέω ('to show'), but etymologically distinct. Related to δόξα (doxa), ‘opinion, reputation’.
Definition

The SIBI gloss corrects the original's implication that δοκιμή refers to 'experience' or 'experimentation.' The revised gloss clarifies that the word refers to the state of having been tested and found genuine, rather than the process of testing itself or general experience. This narrows and specifies the definition compared to Strong's.

Original Strong's
from the same as δόκιμος; test (abstractly or concretely); by implication, trustiness:--experience(-riment), proof, trial.
SILEX Revision
Character of being proven or tested; the state or quality of having passed a test or examination. In extended use, refers to approved character or proven worth, particularly as recognized through enduring trials or difficulties. Can also signify the process or result of examination, often with the implication of positive outcome—demonstrated reliability or trustworthiness.
Derived from the root δόκιμος (dokimos), meaning 'approved, tested, genuine,' with the abstract noun ending -ή. The term thus denotes the abstract quality or result relating to the process of testing and approval.
Definition

The revised gloss corrects the original by specifying that δοκίμιον refers to the process or means of testing or proving genuineness, not to a 'trial' or 'trying' as in experiencing suffering. The original's implication of trustworthiness and the sense of 'trial' could lead to misinterpretation, which the revised gloss clarifies.

Original Strong's
neuter of a presumed derivative of δοκιμή; a testing; by implication, trustworthiness:--trial, trying.
SILEX Revision
Testing, proving, or the means of testing; refers both to the process of examination to establish quality or genuineness and to that which demonstrates reliability. The term can also denote the result or evidence of something having successfully endured a test, indicating proven character or trustworthiness. Its primary focus is on the procedure and outcome of examination, with reference both to literal testing (such as of metals) and metaphorical examination (such as of faith or character).
From the Greek root δοκίμ- (related to δέχομαι 'to accept, receive'), connected with δοκιμάζω ('to test, examine, prove'). δοκίμιον is a neuter substantive, indicating either the testing process or the tested object. It is related to δοκιμή ('testing, proof') but with neuter form often emphasizing the thing tested or the act/result of testing. Root relates to the concept of proving or demonstrating validity or worth through examination.
Etymology

The revised gloss notes that the traditional derivation from δέχομαι is uncertain, correcting the original's confident claim about the word's etymology.

Original Strong's
from δέχομαι (through the idea of holding up); a stick of timber:--beam.
SILEX Revision
A substantial piece of wood employed as a structural support, particularly a beam supporting part of a roof or building; in extended or metaphorical contexts, something large and prominent in contrast to something smaller or less significant (e.g., as an exaggerated object in comparison, such as in a proverb or parable).
Derived from the root δοκ-, possibly related to the verb δέχομαι (‘to receive, take up, support’), reflecting the sense of something that supports weight or holds up a structure. Formation follows common Greek suffixation for objects or implements. However, no direct derivational pathway from δέχομαι is evident, and some etymological uncertainty remains.
Etymology

The SIBI gloss corrects the original's confident claim of an obsolete primary verb root by noting that the root is uncertain and only possibly related to trapping/luring verbs. It stresses that etymological connection to δελεάζω is speculative, not certain.

Original Strong's
from an obsolete primary verb, (probably meaning to decoy; compare δελεάζω); a trick (bait), i.e. (figuratively) wile:--craft, deceit, guile, subtilty.
SILEX Revision
Deceit, treachery, or cunning craft intended to mislead or ensnare; primarily refers to the deliberate use of trickery or falsehood to achieve an advantage or to cause harm. In extended contexts, it can also signify fraudulence, subterfuge, or insincerity, and in rare cases, physical bait or lure used for catching fish or animals.
Root appears to be δολ-, possibly related to an older, unattested verb meaning 'to decoy or lure' (compare the later verb δελεάζω, 'to bait, entice'). The precise verbal root is not directly attested in extant Greek; etymology uncertain but generally agreed to involve the concept of trapping or deception.
Definition

The revised gloss clarifies that 'heresy' is a later development and not the original or primary meaning. The original equates 'heresy' directly with the Greek word, which imposes a later theological sense absent in early usage. The revised gloss corrects this by focusing on the original meaning of group/party, not doctrinal deviation.

Original Strong's
from αἱρέομαι; properly, a choice, i.e. (specially) a party or (abstractly) disunion:--heresy (which is the Greek word itself), sect.
SILEX Revision
A deliberate choosing, a choice or option taken. In specific contexts, denotes a group formed around a chosen conviction or set of practices; by extension in Hellenistic, Jewish, and early Christian usage, a faction, school, or party—occasionally used pejoratively for a sectarian division.
From the verb αἱρέομαι (to take, to choose, to prefer), based on the root αἱρ-.
Definition

The revised gloss corrects the original by clarifying that δόξα primarily refers to renown, honor, or splendor, and it cautions against interpreting it exclusively in religious contexts. The original gloss, by including 'worship' and emphasizing 'glory (as very apparent)', reflects a more theological or tradition-influenced definition that the revised gloss explicitly broadens and calibrates with historical and linguistic context.

Original Strong's
from the base of δοκέω; glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship.
SILEX Revision
The primary lexical meaning of δόξα is 'esteem, reputation, renown, splendor.' In classical Greek, it refers to an opinion or judgment held about someone, especially a favorable one; thus, it can denote reputation or standing among others. In Hellenistic and Koine Greek, particularly within the Septuagint and New Testament, it commonly expresses the visible majesty, honor, or radiance associated with a person or deity—often implying magnificence or resplendent brilliance (whether visible or metaphorical). In religious contexts, δόξα is frequently used for the manifestation of divine presence or the honor due to the divine, but also applies to human honor, dignity, or admiration. Its semantic range includes: reputation, renown, majesty, honor, brilliance, splendor, glory, and praise.
From the root δοκ‑, meaning 'to think, seem, suppose.' The noun δόξα originally meant 'opinion' or 'judgment,' from the verb δοκέω ('to think, to seem'). Over time, especially in the Hellenistic and subsequent Jewish-Greek and Christian contexts, it developed the sense of 'glory' or 'radiant splendor.'
Theological Bias

The original gloss emphasizes 'glorious' and metaphysical 'glory,' likely incorporating a theological interpretation prevalent in English translation tradition, whereas the revised gloss clarifies the central idea is social honor, esteem, or value, particularly in a public context. It warns modern readers not to conflate this with metaphysical 'glory,' correcting the theological bias of the original.

Original Strong's
from δόξα; to render (or esteem) glorious (in a wide application):--(make) glorify(-ious), full of (have) glory, honour, magnify.
SILEX Revision
To ascribe or attribute glory, honor, or renown to someone or something; to extol, praise, or magnify. The verb is most often used of giving public recognition, honor, or reverence—typically to a deity or distinguished person—but can also mean to bring into a state of glory or to make renowned, to enhance reputation or splendor, sometimes in a causative sense ('to make glorious'). Contextually, δοξάζω includes both the act of declaring or recognizing someone's honor, and, less commonly, causing someone to become glorious or honorable in status or reputation.
From the noun δόξα (glory, honor, reputation, opinion) plus the verb-forming suffix -αζω. The noun δόξα originates in classical Greek as 'opinion' or 'reputation,' but in Hellenistic usage it comes to mean 'glory' or 'honor,' often in a quasi-technical sense in religious or honorific contexts. δοξάζω is thus 'to act in accordance with δόξα,' i.e., to attribute honor or glory.
Etymology

The revised gloss corrects the original's claim of a 'presumed compound,' noting that the compound is unattested outside late and Christian Greek, possibly a Pauline coinage, suggesting uncertainty or caution about the root derivation.

Original Strong's
from a presumed compound of δοῦλος and ἄγω; to be a slave-driver, i.e. to enslave (figuratively, subdue):--bring into subjection.
SILEX Revision
To make someone or something behave as a slave; to subdue, control, or keep under strict discipline. In most attested contexts, the term is metaphorical—referring to subjecting one's own body, desires, or passions to strict discipline as a master would exercise control over a slave. The core sense is to treat like a slave, particularly by enforcing subjection or rigorous discipline, often used in self-mastery or ethical contexts rather than in reference to literal slavery.
Formed from δοῦλος ('slave, servant') and ἄγω ('to lead, bring'), thus meaning 'to lead or treat as a slave.' This verbal compound does not have substantial attestation prior to the Koine period and appears to be a creative formation.
Definition

The revised gloss clarifies that δούλη refers specifically to a female in a status of legal or social enslavement and rejects the implication of voluntary servitude present in the original gloss ('involuntarily or voluntarily'). It also specifies that the term does not imply voluntary service, correcting the broader range suggested by Strong's.

Original Strong's
feminine of δοῦλος; a female slave (involuntarily or voluntarily):--handmaid(-en).
SILEX Revision
A female enslaved person; a woman in a condition of servitude or bondage to another, usually without personal freedom and considered the legal property of someone else. In certain contexts, can refer more generally to a female servant or attendant, but the fundamental sense is of forced subordination, whether by birth, purchase, or obligation. May occasionally bear the extended sense of one who is wholly devoted to another's will, but always with the connotation of lack of autonomy.
Feminine form of δοῦλος (doulos), from the root δούλ- meaning 'slave, servant.' Related to the verb δουλόω ('to enslave, to make a slave'), ultimately of uncertain Indo-European origin but established in Greek by the classical period.
Definition

The revised gloss corrects the original by clarifying that the term refers specifically to 'slavery' or 'servitude' rather than the more general 'servant.' It emphasizes lack of autonomy and ownership, making 'slave' a more accurate translation than 'servant' for most contexts.

Original Strong's
neuter of δοῦλος; subservient:--servant.
SILEX Revision
Neuter form of δοῦλος (“slave, bondservant”); denotes an entity that is subject to ownership or control, in a state of servitude. Refers to that which is enslaved or functioning as property, and in some contexts is used to express a personified or collective state of being enslaved or subjected (e.g., 'a slave thing,' 'a means of enslavement').
Neuter form of δοῦλος, itself of uncertain etymology but widely attested in ancient Greek; perhaps related to Mycenaean do-e-ro (slave), but ultimate origin unknown.
Definition

The revised gloss clarifies that δοῦλος primarily means 'slave'—someone legally owned with no personal freedom—whereas the original gloss broadens the meaning by equating it with both 'slave' and 'servant.' The revised gloss emphasizes the difference from other Greek terms for servant, correcting the common translation tradition of softening δοῦλος as 'servant.'

Original Strong's
from δέω; a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency):--bond(-man), servant.
SILEX Revision
Fundamentally denotes a person bound in servitude to another, typically one lacking personal freedom and under the authority of a master; most commonly rendered 'slave.' In broader usage throughout Greek sources, can indicate a variety of dependent or subordinate statuses, from literal enslaved persons to metaphorical service or devotion (e.g., allegiance to a deity, commitment to a cause or leader). Context determines whether the sense is strictly legal (chattel slavery), domestic (household servant), or figurative (spiritual or moral subjection).
Derived from the root δε-, as in δέω ('to bind'), suggesting the basic notion of being bound or tied. The precise etymology before its appearance in Classical Greek is uncertain. Cognate with Latin servus only at the semantic level, not etymological.
Definition

The revised gloss narrows the meaning to focus specifically on compulsory enslavement or subjection, clarifying that δουλόω does not inherently include voluntary servitude, whereas the original Strong's gloss is broader, including the notion of simply becoming a 'servant.'

Original Strong's
from δοῦλος; to enslave (literally or figuratively):--bring into (be under) bondage, X given, become (make) servant.
SILEX Revision
To make someone a slave, to cause to be in a condition of enslavement or servitude. The primary meaning is to reduce to slavery, or to bring under complete subjection in a social, legal, or metaphorical sense. In extended or figurative contexts (especially in moral, rhetorical, or spiritual discourse), it denotes subjecting someone or something to a controlling influence or domination, such as making subject to passions, habits, or laws.
From the root δοῦλος (slave, bond-servant) with the verbal ending -όω, forming a causative verb meaning 'to cause to be a slave' or 'to enslave.'
Etymology

The SIBI gloss correctly notes the etymology of δράκων is uncertain, while the original asserts a probable derivation from a verb meaning 'to look.' The original is too confident and specific about the root, which modern scholarship does not support.

Original Strong's
probably from an alternate form of (to look); a fabulous kind of serpent (perhaps as supposed to fascinate):--dragon.
SILEX Revision
Large mythical or monstrous serpent; typically a great, powerful snake or serpent, often associated with supernatural or terrifying qualities. In some contexts, represents a symbolic or personified adversarial power, such as chaos or evil. The basic sense centers on an exceptionally large or formidable serpent, but it may also extend to mythological creatures called 'dragons' in later tradition or translation.
From the verb δέρκομαι (to see clearly, to have a piercing glance); originally describing an entity 'with a deadly glance,' signifying watchfulness or terrifying ocular power.
Multiple

The revised gloss corrects Strong's in two areas: (1) etymology, by stating the root connection to δράκων is uncertain rather than assumed, and (2) definition, by removing the figurative sense of 'entrap'—which is not supported by contemporary sources—and restricting the meaning to physical grasping or seizing.

Original Strong's
perhaps akin to the base of δράκων (through the idea of capturing); to grasp, i.e. (figuratively) entrap:--take.
SILEX Revision
To take or grasp something firmly with the hand; to seize. In some contexts, used metaphorically to indicate taking hold of or ensnaring, particularly in reference to capturing or entrapping (either literally, as with prey, or figuratively, as in catching a person by surprise or unawares).
The etymology is uncertain, but it may be related to the root δρακ- (as in δράκων, “dragon” or “serpent”), which denotes the idea of grasping or seizing. Possibly formed from the same Proto-Indo-European root as δράκων, meaning 'to see clearly, to grasp (with the sight, then with the hand)'.
Etymology

The revised gloss corrects the original's claim that δρέπανον derives from a root meaning 'to pluck,' noting the etymology is uncertain and that there is no clear evidence for this derivation.

Original Strong's
from (to pluck); a gathering hook (especially for harvesting):--sickle.
SILEX Revision
A hand-held curved blade used primarily for cutting or harvesting plants; commonly refers to a sickle, but can more generally denote any reaping or gathering implement with a hooked or curved blade. In Hellenistic and Roman contexts, δρέπανον sometimes refers to large ceremonial or symbolic agricultural tools, and may also be employed metaphorically for instruments of judgment or destruction in apocalyptic literature.
Derived from the root δρεπ- (related to the idea of plucking, reaping, or gathering), with suffix -ανον forming a noun for an implement. Cognate with δρέπω (‘to pluck, to gather’).
Theological Bias

The original gloss restricts the meaning to 'heretic' and 'schismatic', terms heavily influenced by later Christian theological interpretation, while the revised gloss clarifies that the word referred more generally to one who causes factions or divisions, without the sharper heretical connotation. The revised gloss corrects the theological bias by noting that the modern sense of 'heretic' is anachronistic, and aligns the term more accurately with its original Greek usage.

Original Strong's
from the same as αἱρετίζω; a schismatic:--heretic (the Greek word itself).
SILEX Revision
Inclined to choose or make a choice; disposed to pursue or promote a particular opinion or sect. In context, designates a person characterized by self-willed opinion that leads to division or formation of a sect, often in opposition to accepted communal beliefs or practices. In later usage, came to mean a person who forms or follows a faction, especially in matters of doctrine or practice.
From the root αἱρετ-, related to αἱρέω ('to take, to choose'). The suffix -ικός forms adjectives meaning 'pertaining to' or 'characteristic of.' Thus, αἱρετικός literally means 'pertaining to choice' or 'disposed to choose.'
Definition

The original gloss conflates 'to be able' (inherent ability) with the modal notion of 'possibility' and even 'permission' (e.g. 'may, might'), whereas the revised gloss restricts the core sense to inherent ability or capability, clarifying that permission or possibility is not an inherent meaning of the word but contextual. The revised gloss thus corrects a definitional inaccuracy in the original.

Original Strong's
of uncertain affinity; to be able or possible:--be able, can (do, + -not), could, may, might, be possible, be of power.
SILEX Revision
To have capacity or ability (whether innate, circumstantial, or granted) to accomplish or experience something; to be capable, able, or empowered to do or undergo an action or event. The verb expresses factual possibility or ability in various degrees, including physical, mental, moral, or circumstantial capacity. In some contexts, indicates potentiality or what is within one's power to do, as well as permission or opportunity.
Related to the Greek root δυν- ('strength, power, ability'). It is the present deponent/middle form of a verb of uncertain further etymology, but clearly related to δύναμις ('power, ability, capacity'). Likely a root inherited from earlier Greek; no known foreign borrowing or parallel. The root is productive in forming related terms such as δυνάστης ('ruler, powerful one') and δυνατός ('capable, possible').
Definition

The revised gloss corrects the original by clarifying that δύναμις does not inherently mean 'miraculous power' or 'miracle'; these are contextual interpretations, not intrinsic to the word. It also cautions against using 'violence' as a normal meaning, which the Strong's gloss includes. The revised gloss grounds the meaning in general capacity or power, addressing definitions from Strong's that are too narrow, too broad, or contextually driven by translation tradition rather than lexical meaning.

Original Strong's
from δύναμαι; force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself):--ability, abundance, meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power, strength, violence, mighty (wonderful) work.
SILEX Revision
The inherent power or capacity to act, produce an effect, or exert force; ability, potential, or strength. In various contexts, it may denote general capability, physical strength, military or political power, or, especially in Hellenistic Jewish and early Christian literature, supernatural or divine power, including the manifestation of such power through mighty deeds or miracles.
From the Greek verb δύναμαι (“to be able, have power or capability”). δύναμις is a nominal form derived from the root δυν- expressing capacity or ability. Cognate with δυνάστης (ruler, potentate), δυνάμιος (powerful), etc.
Definition

The original gloss emphasizes being 'efficient' or 'mighty,' focusing on notable strength or power, whereas the revised gloss clarifies the verb primarily denotes general ability or capability (to be able), not necessarily extraordinary might. The SIBI gloss correctly broadens and adjusts the sense to ordinary competence rather than only exceptional power.

Original Strong's
from δυνατός; to be efficient (figuratively):--be mighty.
SILEX Revision
To be able, to have power or capacity; to be strong or capable of doing something. In various contexts, δυνατέω describes the possession or exercise of power, ability, or strength, whether physical, mental, social, or moral. The term may also refer to prevailing against challenges, accomplishing or achieving objectives, or being in a position of influence. In figurative uses, it can imply being potent or effective.
From the adjective δυνατός ('able, powerful, possible'), which is derived from the verb δύναμαι ('to be able, to have power').
Etymology

The revised gloss corrects the original's claim that the verb derives from an 'obsolete primary (to sink)' by noting that the root is uncertain and the precise derivation is unclear.

Original Strong's
prolonged forms of an obsolete primary (to sink); to go "down":--set.
SILEX Revision
To go down, to enter, or to sink (especially in reference to the sun or celestial bodies setting below the horizon); in extended uses: to be engulfed, disappear, or be overshadowed. In the New Testament and Hellenistic Greek, most commonly indicates the action of the sun setting.
From the root δυσ-, associated with the idea of sinking or going down. Closely related to or a variant of the more common δύω; δύω/δύνω are used interchangeably in various Greek dialects and historical periods.
Definition

The SIBI gloss broadens and clarifies the semantic range beyond 'hard' to include general negativity, badness, or unpleasantness, correcting the Strong's narrower equivalence with only 'hard' or 'grievous.'

Original Strong's
a primary inseparable particle of uncertain derivation; used only in composition as a prefix; hard, i.e. with difficulty:--+ hard, + grievous, etc.
SILEX Revision
A prefix indicating badness, difficulty, or something unfavorable; when attached to verbs, adjectives, or nouns, it conveys a sense of hardship, difficulty, trouble, malfunction, unpleasantness, or disadvantage. The nuance can include that which is hard to bear, grievous, adverse, or faulty.
Etymology uncertain; δυσ- is a primary inseparable prefix in Greek, often opposed to εὖ- (well, good). The exact origins of the prefix are unclear, but it is widely attested from early Greek onward.
Etymology

The original gloss claims αἴρω is a 'primary root' and links it by Hebraism to the Hebrew נָשָׂא. The revised gloss corrects this by stating the root is of uncertain pre-Greek origin and that the connection to נָשָׂא is based on usage parallels, not direct etymology.

Original Strong's
a primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e. weigh anchor); by Hebraism (compare נָשָׂא) to expiate sin:--away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
SILEX Revision
To lift or raise (something) physically; to take up or carry away; to remove from a place. In extended and figurative usage: to lift up the voice (i.e., speak out or call loudly), to take on responsibility or bear (as a burden, sin, or guilt), to remove or take away abstractly (such as sin, law, or an obstacle). The primary meaning involves a physical or metaphorical sense of elevation, removal, or carrying.
From the root αἴρω (λύω root group), generally considered a primary Greek verb with Indo-European connections (cf. Latin tollo). Not obviously derived from another Greek term. May show semantic overlap in Greek with the concept mirrored in Hebrew נָשָׂא (nasaʾ, 'to lift, carry, take away'), especially in Septuagint contexts.
Etymology

The revised gloss corrects the etymology, stating the correct second component is ἔντερον ('intestine'), not a comparative of ἐντός as Strong's suggests. The revised entry clarifies the root and corrects the derivation.

Original Strong's
from δυσ- and a comparative of ἐντός (meaning a bowel); a "dysentery":--bloody flux.
SILEX Revision
An intestinal illness, particularly 'dysentery,' characterized by inflammation of the bowels, typically resulting in diarrhea with the passage of blood and mucus. The term primarily denotes this specific medical condition, in both classical and Hellenistic sources, with little semantic extension beyond the technical sense.
From δυσ- ('bad, abnormal') and a comparative form of ἔντερον ('intestine, bowel'), literally meaning 'bad condition of the intestines.'
Definition

The SIBI gloss corrects Strong's by clarifying that δυσερμήνευτος primarily means 'difficult to interpret or explain,' not just 'hard to be uttered.' Strong's gloss emphasizes articulation ('uttered'), but the revised gloss explains the word focuses on interpretation and explanation, not simply the ability to speak or utter the words.

Original Strong's
from δυσ- and a presumed derivative of ἑρμηνεύω; difficult of explanation:--hard to be uttered.
SILEX Revision
Having the quality of being difficult to explain, hard to interpret, or challenging to express in clear words. In usage, refers specifically to something that resists easy articulation or understanding, especially in the sense of doctrines, concepts, or utterances that are not readily conveyed or comprehended.
Formed from the prefix δύς- (meaning 'bad', 'difficult', 'hard') and ἐρμηνεύω ('to interpret', 'to explain'), yielding the sense of 'difficult to interpret/explain'. The suffix -τος (“-tos”) marks the verbal adjective, indicating a quality or capacity. Thus, δυσερμήνευτος describes something that is not easily interpreted or explained.
Etymology

The revised gloss corrects the original's assertion that the second element definitely refers to food, noting instead that the second component's etymology is uncertain and that the original food-specific reading is only one possible interpretation. This challenges the original's confident derivation.

Original Strong's
from δυσ- and (food); properly, fastidious about eating (peevish), i.e. (genitive case) impracticable:--hard.
SILEX Revision
primarily, hard to please, difficult, or exacting (often in manner or disposition); secondarily, fastidious or hard to satisfy (especially regarding food), peevish, irritable, or intractable. The term can describe a person who is difficult to deal with, either because of critical standards or a disagreeable temperament.
From the prefix δυσ- (dys-, meaning 'bad,' 'hard,' or 'difficult') and the noun κόλος (probably related to κολία, 'food, meal;' however, the exact compounding sense is debated). The formation corresponds to 'difficult in respect to food,' but usage extends to general difficulty or hard-to-please character. Exact etymology of the second element is debated or uncertain.
Definition

The revised gloss corrects the original's use of 'impracticably,' clarifying that the adverb means 'with difficulty; hardly; scarcely,' rather than something impossible or impractical. This narrows and specifies the definition, removing an overstated sense of impossibility.

Original Strong's
adverb from δύσκολος; impracticably:--hardly.
SILEX Revision
With difficulty; in a manner that is hard or challenging. The adverb conveys the sense of something being accomplished only with much effort, difficulty, or reluctance. Depending on context, it may indicate practical difficulty, resistance, or the improbability of an event.
From the adjective δύσκολος ('hard to please, difficult, disagreeable'), itself formed from δυσ- ('bad, hard, difficult') + κῶλος ('limb', later 'temper, disposition'); thus, 'of difficult disposition', 'unmanageable'. The adverbial form expresses the manner of being 'difficult'.
Definition

The original gloss interprets the term as referring to 'the commonwealth of Israel', suggesting a political entity, whereas the revised gloss clarifies that the word refers instead to the collective ancestral identity of the twelve tribes, not a political commonwealth.

Original Strong's
from δώδεκα and φυλή; the commonwealth of Israel:--twelve tribes.
SILEX Revision
A collective term denoting the entirety of the twelve traditional tribes descended from the sons of Jacob (Israel); the whole Israelite people as organized or conceptualized in twelve ancestral subdivisions. In context, it refers specifically to the unified or idealized national entity of 'all Israel,' often invoked as a religious, ancestral, and political body, rather than as a specific social or political institution.
Formed from δώδεκα ('twelve') and φύλον ('tribe, clan, lineage group'). A compound meaning literally 'twelve-tribed' or 'of the twelve tribes.'
Definition

The revised gloss specifies that the dominant sense is 'freely, without payment or compensation' and cautions that 'without cause' or 'in vain' are secondary/contextual meanings, whereas the original gloss lists 'without a cause, in vain' more equally as possible translations. The revised gloss narrows and clarifies the primary semantic range.

Original Strong's
accusative case of δωρεά as adverb; gratuitously (literally or figuratively):--without a cause, freely, for naught, in vain.
SILEX Revision
As an adverb, means 'freely, without payment or compensation, for nothing.' Used especially to indicate something given or done without expected return, or without justification or deserved reason. Also expresses the sense of 'without cause' or 'in vain' in certain contexts, extending to acts performed or words spoken without just basis.
Derived from the noun δωρεά (gift, grant), which comes from δῶρον (gift) + the nominal suffix -εία. The adverbial form δωρεάν develops from the accusative singular of δωρεά, originally as an adverbial accusative meaning 'as a gift' or 'as a matter of gift.'
Etymology

The original gloss asserts a derivation from the imperative of ἐάω, while the revised gloss corrects this by stating the etymology is uncertain and the word is not actually a true verbal imperative.

Original Strong's
apparent imperative of ἐάω; properly, let it be, i.e. (as interjection) aha!:--let alone.
SILEX Revision
Interjectional command meaning 'leave alone,' 'permit,' or 'let go.' Functions as an imperative used to grant allowance or to dismiss an action. In certain contexts, expresses the sense of 'leave it be' or 'let be,' often to end further interference or objection.
Derived from the imperative of the verb ἐάω (to allow, to permit, to leave alone). The form ἔα represents a direct imperative usage as an interjection or command. The verb ἐάω itself is attested in Classical Greek with the meanings 'to permit,' 'to suffer,' 'to let alone.'
Etymology

The revised gloss notes that the exact original formation in earlier Greek is uncertain, correcting Strong's more definite derivation from a reflexive pronoun and the endings of autos. The revised gloss is more cautious about etymology.

Original Strong's
from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of αὐτός; him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc.:--alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves).
SILEX Revision
Reflexive pronoun referring back to the subject of the clause (himself, herself, itself, themselves, oneself, ourselves, yourselves), often used to emphasize the subject's own action or possession. Can signal ownership or association ('one's own'), or, with prepositions, denote the agent performing the action upon themselves.
Reflexive form built on the stem αὐτ- (“self”), with the prefix ἑ- marking reflexivity. Formed by combining the prefix ἑ- with αὐτὸς (replacing the initial vowel a- with e-), producing a reflexive pronoun. No direct derivation from other Greek terms; constructed within Greek pronominal system.
Translation Tradition

The original gloss allows 'three score and ten' as a translation, reflecting the King James tradition, while the revised gloss clarifies that it should be rendered simply as 'seventy,' correcting a traditional but potentially confusing English phrasing.

Original Strong's
from ἕβδομος and a modified form of δέκα; seventy:--seventy, three score and ten.
SILEX Revision
The cardinal number seventy (70); refers to the numerical value or quantity expressing seventy units or individuals. Used to denote a total of seventy in enumeration, lists, or groups.
From ἕβδομος ('seventh') and a form of δέκα ('ten'), compounded according to standard Greek numeral formation for decades above 10 (i.e., expressing 'seven tens').
Etymology

The revised gloss notes that while the name comes from Hebrew עֵבֵר and may mean 'region beyond' or 'the other side,' its meaning as a name is debated and not conclusively established. The original gloss simply claims 'of Hebrew origin' without acknowledging uncertainty or the debated nature of the etymology. This correction of etymological certainty constitutes a material disagreement.

Original Strong's
of Hebrew origin (עֵבֵר); Eber, a patriarch:--Eber.
SILEX Revision
Eber; a personal name referring to a distant ancestor of the Israelites, specifically an early postdiluvian patriarch. In the New Testament, Ἐβέρ always designates the genealogical figure 'Eber' from Israelite tradition, never functioning as a common noun or title. The term is used exclusively as a proper noun and does not carry additional narrative or administrative significance beyond its identification as an individual in a genealogy.
From Hebrew עֵבֵר (ʿ Ēḇer), traditionally understood as deriving from the root ע-ב-ר, meaning 'to cross' or 'to pass over,' possibly indicating 'the one who crosses over' or 'region beyond.' The Greek form Ἐβέρ is a direct transliteration of the Hebrew name rather than a native Greek word.
Etymology

The revised gloss corrects the etymology, clarifying that Ἑβραϊκός is formed from Ἑβραῖος and that its ultimate derivation from 'Eber' is uncertain, not directly 'from Eber' as implied by the original.

Original Strong's
from Ἐβέρ; Hebraic or the Jewish language:--Hebrew.
SILEX Revision
Belonging or pertaining to the Hebrew language or to the people identified as 'Hebrews'; primarily refers to linguistic, ethnic, or cultural attributes associated with the Hebrew-speaking population.
Adjectival suffix -ικός added to Ἑβραῖος ('Hebraios', Hebrew or Hebrew-speaking person), itself deriving from Hebrew עברי (ʿIvri, 'Hebrew'), likely referencing descent from Eber (עבר) in early genealogical traditions, though etymology is based more on Greek adaptation of the foreign ethnonym.
Definition

The SIBI gloss corrects the original by clarifying that Ἑβραῖος refers more broadly to someone of Israelite (Hebrew) heritage, especially in contrast to Hellenistic Jews, rather than specifically meaning 'Jew.' The original conflates 'Hebrew' and 'Jew,' which is inaccurate for the term's NT usage.

Original Strong's
from Ἐβέρ; a Hebræan (i.e. Hebrew) or Jew:--Hebrew.
SILEX Revision
An Israelite referred to as belonging to the 'Hebrews,' denoting either ancestral connection to the patriarch Eber (Έβερ), or, more commonly in Hellenistic and New Testament contexts, as a member of the ancestral group distinct from Hellenistic Israelites. Primary lexical meaning: a person identified as a 'Hebrew'—that is, as part of a group associated with the Israelite heritage and language, particularly in distinction from Greek-speaking or Hellenized Israelites. Secondarily, used self-referentially or by others to highlight non-Greek ancestry, language, or customs among Israelites.
From Ἕβρα (an alternate form of Hebrew עֵבֶר, 'Eber'), with the Greek adjectival ending -αῖος (-aios) indicating relation or belonging. The word corresponds to the Hebrew עִבְרִי (ʿivri), meaning 'Hebrew.'
Etymology

The original gloss traces the term to Ἐβέρ as the etymological root, while the revised gloss points out that it is actually derived from Ἑβραῖος and notes further derivation as uncertain. This corrects an incorrect or overly confident etymology in the original.

Original Strong's
from Ἐβέρ; the Hebraistic (Hebrew) or Jewish (Chaldee) language:--Hebrew.
SILEX Revision
the Hebrew language; specifically, the language spoken by the Israelites/Judeans, commonly understood as the classical Hebrew of biblical texts; in some Hellenistic and Roman sources, may refer more generally to a Semitic language associated with the Israelite/Judean people, potentially including Aramaic depending on speaker or context. In broader usage, 'Hebraïs' can denote language, speech, or custom distinct from Greek (Hellēnikē).
From Ἑβραῖος (Hebraios, 'Hebrew' or 'Israelite/Judean') with the suffix -ίς forming a feminine noun denoting language or manner of speech. Ultimately derived from Ἔβερ (Eber), although this is a later interpretive connection rather than a linguistic derivation.
Definition

The revised gloss corrects the original's limitation of 'Hebraistically or in the Jewish (Chaldee) language' by clarifying that 'Ἑβραϊστί' can refer to either Hebrew or Aramaic, depending on the context, which is more accurate for the historical period. The original conflates 'Hebrew' and 'Chaldee' but does not make clear that both languages are possible referents.

Original Strong's
adverb from Ἑβραΐς; Hebraistically or in the Jewish (Chaldee) language:--in (the) Hebrew (tongue).
SILEX Revision
In the Hebrew language; in Hebrew speech or style. Refers specifically to the use of the Hebrew language when speaking or writing, especially in the context of distinguishing between Greek and Hebrew as languages. Can indicate not only language but sometimes, by extension, reference forms of speech or expression characteristic of Hebrew usage.
Adverbial formation from Ἑβραΐς ('Hebrew' language, G1446), constructed with the common Greek adverbial suffix -ιστί ('in the manner/language of'). The root ultimately derives from Ἑβραῖος (Hebraios), meaning 'Hebrew.'
Definition

The revised gloss corrects the original by clarifying that 'engrave' is not an inherent nuance of the verb; the term means to write, inscribe, or record, not necessarily to engrave on a hard surface. The original misleadingly suggests a specific method (engraving) that is not necessarily present in the Greek usage.

Original Strong's
from ἐν and γράφω; to "engrave", i.e. inscribe:--write (in).
SILEX Revision
To write in, inscribe, or enter formally; primarily signifies the act of entering information (such as names, laws, or records) into an official document, register, or record by writing. Carries the nuance of formally making a record or registering an item or name, often with legal or enduring significance; in extended usage, also to record or inscribe something in one’s memory or heart.
Formed from the preposition ἐν ('in, into') and the verb γράφω ('to write'), literally meaning 'to write in or upon.'
Definition

The revised gloss corrects the original by clarifying that in Biblical Greek, αἰσθητήριον is primarily used metaphorically for faculties of moral or ethical discernment, not literal physical sense organs. The original suggests a properly physical meaning ('organ of perception'), which is not the primary sense in Biblical usage. The revised gloss broadens and corrects the meaning to emphasize discernment and understanding.

Original Strong's
from a derivative of αἰσθάνομαι; properly, an organ of perception, i.e. (figuratively) judgment:--senses.
SILEX Revision
Organ of perception; in physical sense, a bodily organ that perceives or discerns sensations (sense organ, such as an eye or ear). Figuratively, the faculty of perception, discernment, or judgment—the internal capacity by which one distinguishes between moral or practical options.
From the verb αἰσθάνομαι (to perceive, to sense, to understand); derived from the noun αἴσθησις (perception, sensation), with the neuter suffix -ήριον indicating an instrument or organ related to perception.
Etymology

The revised gloss notes that the etymology connecting the word to 'limb' or 'member' is uncertain and debated, correcting Strong's more definite claim about its composition from ἐν and a limb. This corrects an overconfident etymological assertion in the original gloss.

Original Strong's
from ἐν and (a limb); pledged (as if articulated by a member), i.e. a bondsman:--surety.
SILEX Revision
One who provides a guarantee or assurance for another, especially by taking responsibility for another’s debt or obligation; in some contexts, a guarantor, surety, or pledge. In legal and financial language, indicates a person who stands as security for another’s commitment or obligation, at times entailing personal liability or risk. The term can also refer more generally to any form of guarantee or assurance offered on another’s behalf.
From ἐν (in) and an obscure or possibly lost root akin to γυῖον (limb), suggesting a notion of 'within the reach' or 'joined together.' The precise etymological development is uncertain, as the word does not directly derive from ἐν + γυῖον in standard Greek formation. The idea of being 'joined' or 'bound' for another likely gave rise to the concept of standing as surety.