SILEX Revision Notes

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

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

The revised gloss corrects the Strong's etymology, stating that any connection to 'to squeeze' or ἀγκάλη is unlikely and not supported by modern scholarship, whereas the original asserts such a connection.

Original Strong's
from a primary verb (to squeeze or throttle; akin to the base of ἀγκάλη); near (literally or figuratively, of place or time):--from , at hand, near, nigh (at hand, unto), ready.
SILEX Revision
Near, close, or in proximity (in space or time). The basic sense is of spatial or temporal nearness, and the word is used both literally (describing physical closeness or geographic proximity) and figuratively (implying impending events or imminent circumstances). In broader contexts, it can signal relational nearness or the closeness of concepts or qualities.
From the root ἐγγ- possibly related to the verb ἔγγυς (‘to be near’); the precise etymology is debated. Some relate it to ἀγκάλη (the bent arm) through the concept of encircling or drawing close. Its ultimate origin is uncertain, but it is generally recognized as standard in classical and Koine Greek for expressing nearness.
Etymology

The revised gloss corrects Strong's assertion that ἐγείρω is "probably akin to the base of ἀγορά," stating that the traditional root link is uncertain and not confirmed by modern scholarship.

Original Strong's
probably akin to the base of ἀγορά (through the idea of collecting one's faculties); to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up.
SILEX Revision
to cause to rise or stand up; to awaken or arouse from sleep, rest, or inactivity; to bring to life or restore to activity. In physical contexts, refers to rousing someone from sleep or a state of rest, causing to stand, or raising to an upright position. In biological or figurative contexts, used of restoring the sick, raising the dead, or bringing to renewed life or vigor. In extended or metaphorical uses, can indicate awakening feelings, stirring to action, or bringing something into public view or prominence.
From the root ἐγερ- or ἐγειρ-, the verb ἐγείρω is formed by regular verbal derivation. It is possibly related to the base of ἀγείρω (to gather), but this connection is uncertain and not universally accepted by modern lexicographers.
Definition

The original gloss restricts the meaning to 'resurrection' (a resurgence from death), whereas the revised gloss broadens it to 'a rising up', focusing on the act or process of being raised (especially from the dead). The revised also suggests the term is not exclusively technical for 'resurrection', correcting the original gloss's narrow focus.

Original Strong's
from ἐγείρω; a resurgence (from death):--resurrection.
SILEX Revision
Raising up or awakening, especially from a state of sleep or death; used particularly for the act of rising from the dead but can also denote any act of restoring or reawakening from a lower or inactive state. In various contexts, denotes resurrection (the restoration to life after death), but can also indicate a general awakening or raising up.
From the verb ἐγείρω (egeirō), meaning 'to raise, to awaken.' Formed with the suffix -σις, which indicates an action or process. Thus, ἔγερσις denotes the act or process of raising or awakening. No Semitic influence is evident in its formation, and the term is of native Greek origin.
Definition

The SIBI gloss corrects the implication in the Strong's gloss that ἐγκαινίζω means 'to renew' in the sense of restoration. Instead, it clarifies the term refers to inaugurating, dedicating, or initiating something for its first use or a new purpose, not restoring it.

Original Strong's
from ἐγκαίνια; to renew, i.e. inaugurate:--consecrate, dedicate.
SILEX Revision
To make new, inaugurate, dedicate; to initiate or renew the use of something, especially by a formal ceremony or rite. The primary sense is to inaugurate or dedicate for the first time, particularly with reference to an altar, temple, or other sacred object, but can extend metaphorically to the installation, initiation, or consecration of persons or things.
From ἐγκαινία (enkainia, 'dedication' or 'festival of dedication'), itself from ἐν (en, 'in') and καινός (kainos, 'new'). Thus, meaning 'to make new,' 'to inaugurate.' The root is καιν- ('new').
Definition

The revised gloss clarifies that the word refers specifically to greed for shameful or dishonest gain, not simply any pursuit of profit. The original Strong's gloss ('filthy lucre') reflects a traditional, potentially vague translation, while the revised definition emphasizes the manner of gain (disgraceful, improper), correcting and narrowing the meaning.

Original Strong's
from αἰσχρός and (gain); sordid:--given to (greedy of) filthy lucre.
SILEX Revision
Primarily, pursuing profit or gain through disgraceful, base, or shameful means; one who is motivated by or seeks profit in a way that is considered morally objectionable or dishonorable. The term applies specifically to those who are greedy for personal advantage and do not hesitate to use corrupt, improper, or unethical methods in pursuit of material gain. In New Testament usage, particularly denotes persons such as overseers or elders who should not be characterized by this quality.
Compound of αἰσχρός (shameful, base) and κέρδος (gain, profit), literally meaning 'shameful profit' or 'base gain.' Thus, αἰσχροκερδής means 'one who seeks shameful gain.'
Definition

The original gloss equates 'ἔγκλημα' with 'offence' or 'crime laid against,' potentially implying the act itself, whereas the revised gloss clarifies that it refers specifically to the formal accusation, not the underlying crime. This narrows and corrects the meaning, distinguishing between the act and the charge.

Original Strong's
from ἐγκαλέω; an accusation, i.e. offence alleged:--crime laid against, laid to charge.
SILEX Revision
Formally stated accusation or charge leveled against someone, specifically in a legal or judicial context. Also used to denote a formal complaint brought before authorities, often implying a serious allegation such as an offense or wrongdoing.
From the verb ἐγκαλέω (to accuse, to charge), combining ἐν- ('in, upon') and καλέω ('to call'). Hence, 'calling in' or 'bringing a charge.'
Definition

The original gloss implies that the word inherently carries the notion of servitude or a badge of servitude, while the revised gloss clarifies that the verb primarily means 'to clothe oneself' and only metaphorically implies an attitude of humility in certain contexts, not servitude per se. The SIBI gloss corrects the Strong's gloss by removing the specific association with servitude as inherent to the term.

Original Strong's
middle voice from ἐν and (to gird); to engirdle oneself (for labor), i.e. figuratively (the apron as being a badge of servitude) to wear (in token of mutual deference):--be clothed with.
SILEX Revision
To tie or fasten oneself with a garment, specifically to put on or wrap about oneself an article of clothing (often in preparation for service or work); metaphorically, to adopt an attitude or bearing, especially of humility. The core sense is to fasten clothing to oneself, particularly an apron or garment associated with servanthood.
From ἐν (in, on) + κομβόομαι (to gird, fasten with a band or knot). The verb is built from the prepositional prefix ἐν- and the rare verb κομβόομαι, which is from κόμβος (a knot, band, fastening).
Definition

The revised gloss corrects the original's inclusion of 'be tedious unto' as a meaning for ἐγκόπτω, noting that this sense is not supported by contemporary lexical evidence. The revised also clarifies and slightly broadens the definition related to interruption and obstruction, providing more accurate nuance and context.

Original Strong's
from ἐν and κόπτω; to cut into, i.e. (figuratively) impede, detain:--hinder, be tedious unto.
SILEX Revision
To cut into, interrupt, or hinder—literally meaning to make an incision or to block progression by cutting, and figuratively to impede, obstruct, or cause a delay in an action or movement. In metaphorical or derived senses, to prevent or thwart someone’s plans or progress, to create difficulties, or to impose an obstacle.
From ἐν ('in, into') and κόπτω ('to cut, strike'), thus literally 'to cut into.' The compound suggests the act of cutting in such a way as to create an interruption or impediment.
Translation Tradition

The original gloss uses 'temperance,' a traditional translation influenced by the KJV, which in English has become associated with abstinence from alcohol. The revised gloss specifically notes that 'self-control' is broader and cautions that 'temperance' can be misleading due to its historic association with alcohol abstinence, correcting a translation tradition issue in the original.

Original Strong's
from ἐγκρατής; self-control (especially continence):--temperance.
SILEX Revision
The state or quality of possessing self-mastery; active control or restraint over one's impulses, desires, or actions (particularly in matters of appetite, sexuality, or speech). In broader contexts, the term denotes an inward strength or self-governance that regulates behavior and passions, sometimes with specific reference to abstinence or moderation in ethical or philosophical discourse.
From ἐγκρατής (enkratēs, meaning 'having power over oneself, self-controlled'), which itself derives from ἐν (en, 'in, within') and κράτος (kratos, 'strength, power'). The compound signifies inner power or mastery.
Definition

The revised gloss corrects the original by broadening the scope: Strong's limits the meaning to 'diet and chastity,' while the revised clarifies it refers generally to self-mastery and self-control across all areas of personal conduct, not specifically those.

Original Strong's
middle voice from ἐγκρατής; to exercise self-restraint (in diet and chastity):--can(-not) contain, be temperate.
SILEX Revision
To exercise self-control or restraint over one's impulses, appetites, or desires; to practice self-mastery. In different contexts, can denote self-control particularly in relation to bodily desires (such as diet, sexual activity), but also broadly refers to general moderation and self-discipline. The term often emphasizes an active, intentional mastery or governance of the self.
From ἐγκρατής (having power or control over oneself), which is formed from ἐν ('in, within') + κρατέω ('to have power, to be strong'). Thus, the sense is 'to hold power within oneself' or 'to be inwardly strong.'
Definition

The revised gloss corrects the original by clarifying that ἐγκρατής denotes general self-control or mastery over one's desires or actions, not just limited to appetite or physical domains as the original suggests. The revised gloss removes the restriction to 'appetite' and broadens the sense to overall discipline and moral/ethical self-regulation.

Original Strong's
from ἐν and κράτος; strong in a thing (masterful), i.e. (figuratively and reflexively) self-controlled (in appetite, etc.):--temperate.
SILEX Revision
Having mastery or power over oneself; exercising self-control, especially over impulses and desires. In moral or behavioral contexts, refers to one who controls appetites or passions; characterized by self-restraint or temperance. Used particularly in relation to personal discipline and the ability to govern one's own conduct or emotions.
From the preposition ἐν ('in, within') and the noun κράτος ('strength, power, dominion'), forming an adjective that means 'having power within'.
Definition

The SIBI gloss narrows and clarifies the definition by focusing on disgraceful or unethical pursuit of material gain, specifically highlighting dishonesty and improper motives, rather than just 'sordidly' or 'for filthy lucre's sake.' The original is broader and reflects a traditional translation without clarifying the unethical aspect.

Original Strong's
adverb from αἰσχροκερδής; sordidly:--for filthy lucre's sake.
SILEX Revision
In a base or dishonorable manner motivated by greed; acting with a shameful desire for personal profit, particularly for monetary gain. This adverb indicates the manner of an action characterized by an unworthy or ethically questionable pursuit of material benefit.
From αἰσχροκερδής (aischrokerdēs, 'greedy for base gain' or 'shamefully greedy'), itself formed from αἰσχρός ('shameful, base') and κέρδος ('gain, profit, advantage'). The adverbial ending -ῶς denotes manner.
Etymology

The SIBI gloss corrects Strong's etymology, noting that ἔγκυος derives from ἐν and the root of κύω ('to be pregnant' or 'to conceive'), not from the noun κῦμα ('wave') as Strong's incorrectly suggests.

Original Strong's
from ἐν and the base of κῦμα; swelling inside, i.e. pregnant:--great with child.
SILEX Revision
pregnant; in the state of carrying a developing offspring within the body. The primary sense refers specifically to being with child (most often female, but not exclusively so in form), denoting a person who is experiencing pregnancy. Used literally for humans and sometimes, though rarely, for animals. Contextually emphasizes the physical state of pregnancy, sometimes with connotations of being 'full-term' or visibly pregnant, especially in narratives related to childbirth.
From the preposition ἐν ('in') and the root of κύω ('to conceive, be pregnant, bear in the womb'); the adjective form ἔγκυος is formed with a compound structure meaning 'having within (a pregnancy)'. Root: ἐν- + κυ-.
Etymology

The revised gloss corrects the original's claim about the root derivation. While the original implies a clear derivation from a specific verb 'to sit,' the revised acknowledges only a relationship to ἕδρα ('seat') and notes that the exact verbal derivative is uncertain.

Original Strong's
from a derivative of (to sit); sedentary, i.e. (by implication) immovable:--settled, stedfast.
SILEX Revision
Firmly seated, stable or fixed in place; by extension, steadfast or unwavering in conviction, commitment, or position. Primary sense is of being firmly established or rooted, both in a physical and metaphorical sense. In figurative contexts, refers to steadfastness, reliability, or constancy.
From the noun ἕδρα (hedra, 'seat, base') with the adjectival suffix -αῖος, indicating 'having the nature of' or 'belonging to a seat or base.' Thus, literally 'having a seat,' and metaphorically 'settled or firm.'
Definition

The revised gloss broadens the meaning from just 'filthy communication' to include any obscene, shameful, or offensive speech, not necessarily limited to sexual filthiness or vulgarity. It corrects an overly narrow rendering from the translation tradition and emphasizes the term’s broader scope in Hellenistic and New Testament usage.

Original Strong's
from αἰσχρός and λόγος; vile conversation:--filthy communication.
SILEX Revision
Use of shameful, indecent, or base speech; language or discourse considered obscene, coarse, or improper; in specific contexts, refers to lewd, abusive, or unbecoming utterances. The primary sense is the employment of language regarded as dishonorable or offensive to accepted social or moral standards, with secondary nuances including vulgar insult, crude jesting, or inappropriate verbal expression depending on setting and audience.
Compound of αἰσχρός (shameful, base, disgraceful) and λόγος (speech, word, discourse); thus, 'shameful speech.'
Definition

The revised gloss corrects the original's translation of ἐθνικός as 'heathen (man),' which imposes a negative religious connotation. The updated gloss clarifies that the term strictly refers to non-Israelite nations or peoples, highlighting ethnicity or nationality rather than religious status. This corrects the definition by removing pejorative or theologically charged overtones.

Original Strong's
from ἔθνος; national ("ethnic"), i.e. (specially) a Gentile:--heathen (man).
SILEX Revision
Pertaining to a people-group, nation, or ethnic group; used in the sense of 'belonging to the nations' (i.e., non-Israelite, non-Judean peoples) in Greek literature, especially as distinct from those identified with the people of Israel (or Judea). In Hellenistic and Roman contexts, particularly in Jewish and Christian writings, refers to those of non-Judean/national origin—commonly rendered as 'Gentile.' In certain situations, can have a connotation of being associated with the practices or customs of non-Judeans or non-Israelites.
Adjective formed from ἔθνος ('nation, people-group') with the adjectival suffix -ικός indicating 'pertaining to' or 'of the nature of.' The term thus means 'of a nation/ethnos.'
Definition

The revised gloss corrects the original's implication that the term inherently means 'pagan' or 'non-Jewish.' The revised makes clear that the word simply refers to any nation or people group, and only contextually excludes Israel or implies foreignness. The original's KJV-influenced association with 'heathen' or religious status is removed as non-inherent to the term.

Original Strong's
probably from ἔθω; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):--Gentile, heathen, nation, people.
SILEX Revision
A distinct community of people, typically defined by shared ancestry, customs, language, or geographic region; a nation or ethnic group. In different contexts, can denote a people group (regardless of political status), an ethnic or cultural community, or, in some uses of Greek literature and the Septuagint, non-Israelite nations. In the New Testament context, often used to refer broadly to non-Judean nations, but not exclusively as a religious category.
From the root ἔθ- (connected to ἔθω, 'to be accustomed, to use'), indicating those who share common customs or usages. The formation relates to a collective (neuter noun in -ος), denoting a body of people distinguished by customary practice.
Etymology

The original gloss identifies ἔθω as a 'primary verb' implying certain etymology or morphological independence, while the revised gloss states its etymology is uncertain and only possibly related to Indo-European roots. This corrects the impression of clear derivation in the original.

Original Strong's
a primary verb; to be used (by habit or conventionality); neuter perfect participle usage:--be custom (manner, wont).
SILEX Revision
To be accustomed, to be wont, to be in the habit (of doing something); fundamentally denotes the process or state of acquiring a habitual practice or custom. In various contexts, can refer to both individuals and communities who regularly perform an action or uphold a practice as part of tradition or established manner.
From the root ἐθ-, which is also seen in the noun ἔθος (custom, habit). The verb ἔθω is a primary Greek verb from which various cognates (such as ἔθος, ἔθιμος) are derived. Not related to any known Semitic word.
Etymology

The revised gloss specifies that the etymology of εἰ is uncertain and not derived from any other word, correcting the original's implication of its status as a 'primary' particle and possible derivational origin, which could mislead about its historical linguistic roots.

Original Strong's
a primary particle of conditionality; if, whether, that, etc.:--forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in εἴγε, εἰ δὲ μή(γε), εἰ καί, εἰ μή, εἰ μή τι, εἴ περ, εἴ πως, εἴ τις, ἐκ. See also ἐάν.
SILEX Revision
A primary particle marking the protasis (the 'if'-clause) of a conditional sentence; introduces real conditions, hypothetical situations, or indirect questions. Primarily means 'if' in a wide variety of circumstances, but can also signal doubt, indirect inquiry ('whether'), or concessive sense ('even if', 'although') depending on construction.
Indo-European origin, underlying root uncertain. Cognate with Latin 'si' ('if'). Not derived from another Greek word, but a core particle of condition in the language.
Definition

The revised gloss broadens the definition beyond mere 'shame' or 'indecorum' to include 'disgraceful' and 'base in conduct or appearance.' It clarifies that the term relates to public or communal disapproval, not just private feeling, correcting the narrower or potentially vague sense in the original.

Original Strong's
neuter of αἰσχρός; a shameful thing, i.e. indecorum:--shame.
SILEX Revision
Base, shameful, or indecent thing; something regarded as morally or socially reprehensible or disgraceful. In the context of behavior, speech, or appearance, denotes that which is dishonorable, improper, or offensive to the sense of propriety or accepted standards.
From the adjective αἰσχρός ('base, shameful, disgraceful'), itself derived from the root αἰσχ- related to notions of shame or ugliness in appearance or moral standing.
Definition

The revised gloss clarifies the nuanced meaning shift in the perfect forms (οἶδα), showing that in Greek the verb primarily means 'to know' as a result of perception, not just 'to see' even in past tenses. The original gloss bundles senses (see/know) too loosely, not specifying that 'to know' is idiomatically tied to the perfect tense, which the revised correctly distinguishes.

Original Strong's
a primary verb; used only in certain past tenses, the others being borrowed from the equivalent ὀπτάνομαι and ὁράω; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know:--be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare ὀπτάνομαι.
SILEX Revision
Primarily, to see, perceive, observe with the senses or mind; to know or understand as a result of perceiving. In a number of contexts, εἴδω conveys not merely the act of seeing with the eyes but also the mental apprehension or realization based on perception (i.e., 'to know', 'to recognize', 'to understand'). In perfect forms, it most frequently means 'to have seen' and thus 'to know' as a state based on acquired knowledge through seeing or experiencing. The full semantic range covers literal seeing, noticing, perceiving, observing, as well as understanding or being aware.
The verb εἴδω is built from the Indo-European root *weid-, meaning 'to see' or 'to know'. It belongs to the class of verbs with root aorists and is related etymologically to the Latin vidēre ('to see'), Sanskrit veda ('he knows'), and English 'wit' and 'wisdom.'
Etymology

The original Strong's gloss claims εἰδωλεῖον is 'neuter of a presumed derivative of εἴδωλον', implying a specific derivational process. The revised gloss clarifies that the morphological formation is uncertain but based on the common Greek suffix for places (-εῖον), and parallels it with other Greek terms. Thus, it corrects the original's assertion of a clear derivation.

Original Strong's
neuter of a presumed derivative of εἴδωλον; an image-fane:--idol's temple.
SILEX Revision
A building or sanctuary dedicated to the worship of an image (εἴδωλον), i.e., a temple or shrine constructed for housing a cult image or for performing rituals associated with it. Its primary sense is a physical locale devoted to the veneration of an idol. It may also denote a structure associated with or serving functions related to idol worship, such as sacrificial banquets or community gatherings linked to the cult of the idol.
Formed from εἴδωλον ('image, idol') with the neuter substantive ending -εῖον, which commonly indicates a place associated with the root noun; thus, 'place of the idol.'
Definition

The revised gloss corrects the original by clarifying that 'εἴδωλον' refers specifically to a physical representation or object of veneration and does not inherently connote judgment or the concept of a 'heathen god.' The original gloss imputes pejorative or implied judgment ('heathen god'), while the revised gloss neutrally describes the term as an object for veneration, broadening and correcting the original definition.

Original Strong's
from εἶδος; an image (i.e. for worship); by implication, a heathen god, or (plural) the worship of such:--idol.
SILEX Revision
Artificial image, likeness, or representation, typically crafted from stone, wood, metal, or other materials, often intended to represent a deity or supernatural being; in wider contexts, an object of cultic veneration or worship. In figurative uses, denotes any object or concept that is regarded as occupying a place of ultimate concern or reverence (especially in polemical religious writings). The primary meaning is a manufactured image or likeness viewed in relation to cult or veneration.
Derived from εἶδος (form, shape, appearance) with the diminutive or artifact-forming suffix -ον; thus, εἴδωλον originally means 'little form/appearance' or 'representation.' Cognate with Latin idolum, itself from Greek via intermediary languages.
Definition

The original gloss gives a list of translations (including some that do not fit the first-person form, such as 'mean' and '+ perish'), and conflates the optative with the English subjunctive. The revised gloss clarifies the actual grammatical use (first person optative expressing potentiality or a wish), and explains the rarity and usage more accurately. This corrects the original's imprecise definition and translation suggestions.

Original Strong's
optative (i.e. English subjunctive) present of εἰμί (including the other person); might (could, would, or should) be:--mean, + perish, should be, was, were.
SILEX Revision
Optative mood form of the verb 'to be'; expresses possibility, potentiality, wish, or hypothetical action in being or existence. Used to indicate that something might be, could be, would be, or should be—the hypothetical or desired state of being in various persons and numbers.
From the root verb εἰμί ('to be'), εἴην is a present optative active, first person singular form, functioning as the standard optative for εἰμί in Koine and classical Greek.
Definition

The revised gloss broadens and clarifies the sense of the verb. The original implies doing good as a favor or duty, possibly limiting the nuance to obligation or social obligation. The revised gloss frames it as any act that is beneficial or virtuous toward others, emphasizing general moral conduct rather than a sense limited to obligation or social duty.

Original Strong's
from ἀγαθοποιός; to be a well-doer (as a favor or a duty):--(when) do good (well).
SILEX Revision
To do what is good—specifically, to engage in beneficent action, to practice upright or ethical behavior in relation to others. The primary sense involves the intentional performance of acts deemed good or beneficial within a social, ethical, or communal context. Depending on context, it may refer to acts of charity, fulfilling one's moral obligations, or behaving rightly toward others.
Compound of ἀγαθός ('good') + ποιέω ('to do, to make') through the intermediary noun ἀγαθοποιός ('doer of good'), forming a denominative verb. Attested formation is common in Hellenistic Greek for action verbs based on compounded nouns.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that αἰσχρός refers to moral or social disgrace and does not inherently mean 'filthy' in the sense of physical uncleanness. The term 'filthy' as a translation overextends the primary sense of the word, which is about shame or dishonor rather than literal filth.

Original Strong's
from the same as αἰσχύνομαι; shameful, i.e. base (specially, venal):--filthy.
SILEX Revision
Shameful, disgraceful, morally or socially base; refers to that which causes or is marked by shame, dishonor, or moral offensiveness. Most commonly used of actions, behaviors, speech, or things regarded as improper, unethical, or indecent by prevailing standards. May also connote physical unattractiveness or unsightliness in some contexts.
From the same root as αἰσχύνομαι ('to be ashamed'), which derives from αἶσχος, meaning 'shame' or 'disgrace.' The root relates broadly to concepts of dishonor and social disapproval in Greek thought.
Etymology

The revised gloss corrects the original's etymological claim by noting that the connection to εἴκω is uncertain, contradicting Strong's more confident derivation from εἴκω.

Original Strong's
probably from εἴκω (through the idea of failure); idly, i.e. without reason (or effect):--without a cause, (in) vain(-ly).
SILEX Revision
Without cause, reason, justification, or sufficient motive; acting or occurring without legitimate purpose or in a manner that is groundless or futile. Typically used to describe actions, statements, or states that lack appropriate basis or are performed rashly, arbitrarily, or in vain. The adverb indicates the absence of true or reasonable grounds for an action or assertion.
Derived from the verb εἴκω ('to yield, give way') but the semantic development from this root is debated; in adverbial form εἰκῆ came to denote action 'without strong reason' or 'arbitrarily.' The exact process how this sense emerged is uncertain.
Multiple

The revised gloss corrects both the etymology (original assumes a primary verb, whereas the revised notes the root is uncertain) and the definition (original links 'properly, to be weak' to the meaning, but the revised states it does not imply physical weakness, but rather yielding or compliance in context).

Original Strong's
apparently a primary verb; properly, to be weak, i.e. yield:--give place.
SILEX Revision
To yield, give way, or cede; in context, to submit to, defer, or allow oneself to be moved by external force or influence. The primary sense is physical or figurative yielding in the face of resistance or pressure, with extended meaning to surrender one's position, rights, or opinion.
Root: εἴκ-. The word is a primary verb in Greek, connected to the noun εἰκών (image) only through a coincidental similarity in form; there is no etymological relationship. εἴκω is an inherited Greek verb with Indo-European origins, related to the notion of bending, yielding, or giving way (cf. Latin 'vincere' in its archaic meaning to yield, and Sanskrit 'vij' – to bend).
Etymology

The revised gloss corrects the original's suggested etymological connection, stating that the etymology is uncertain and that a direct connection is unclear. The original implies a possible link to 'faintness as a copy' and to another verb, which the revised gloss does not support.

Original Strong's
apparently a primary verb (perhaps akin to εἴκω through the idea of faintness as a copy); to resemble:--be like.
SILEX Revision
To yield, to give way, to withdraw; in some contexts, to submit or to allow oneself to be overcome. The primary sense relates to giving place or not resisting, with extension to withdrawing, yielding ground, or submitting in various interpersonal or military contexts. The notion of resembling or being like is not the core meaning for this verb.
From the root εἴκ-; related to the noun εἰκών (image, likeness), though the direct relationship is debated. Cognate with classical Greek usages of εἴκω meaning 'to yield' or 'give way'.
Etymology

The revised gloss notes that the exact root of εἰλικρίνεια is debated, correcting the original gloss's straightforward derivation from εἰλικρινής. This reflects greater caution about the etymology.

Original Strong's
from εἰλικρινής; clearness, i.e. (by implication) purity (figuratively):--sincerity.
SILEX Revision
Genuineness or purity of motive; the quality of acting with unmixed intent or single-hearted devotion. In various contexts, denotes the absence of deceit or duplicity, suggesting straightforwardness, honesty, or uprightness of character; in some uses extends to sincerity in intentions or moral blamelessness.
From εἰλικρινής (eilikrinēs, 'pure, unmixed, judged by sunlight'), itself likely formed from εἴλη (eílē, 'sunlight') + κρίνω (krinō, 'to judge, discern'), indicating something judged to be pure when exposed to sunlight—i.e., free from hidden flaws. The noun-form εἰλικρίνεια is thus 'the state or quality of being εἰλικρινής (pure, sincere)'.
Etymology

The revised gloss corrects the original's assertion of a clear derivation from 'the sun's ray' and κρίνω by noting this etymology is likely traditional, rare, and somewhat uncertain. The original presents the etymology as certain, while the revised gloss highlights scholarly doubts and alternative suggestions.

Original Strong's
from (the sun's ray) and κρίνω; judged by sunlight, i.e. tested as genuine (figuratively):--pure, sincere.
SILEX Revision
Unmixed, pure, without admixture or hidden defect; figuratively: sincere, upright, genuine in motive or character. In the moral or ethical sphere, denotes integrity, without hypocrisy or deception.
Most likely formed from εἴλη (ancient variant of ἥλιος, 'sun') + κρίνω ('to judge'), conveying the idea of being judged by the sunlight, i.e., scrutinized in full light and found without flaw. There is some debate regarding the exact derivation of εἴλη, but the component parts are generally agreed upon in lexicography.
Etymology

The original gloss claims εἱλίσσω is a 'prolonged form of a primary but defective verb,' implying a clear derivational relationship, while the revised gloss points out that the etymological connection is uncertain, possibly pre-Greek or onomatopoeic, and avoids the specific terminology used by Strong. Thus, the revised gloss corrects the implied certainty of the original etymology.

Original Strong's
a prolonged form of a primary but defective verb (of the same meaning); to coil or wrap:--roll together. See also ἑλίσσω.
SILEX Revision
To roll, coil, or wind up. Primarily denotes the action of winding or rolling something upon itself, as in coiling a rope, scroll, or fabric. By extension, can indicate wrapping or enveloping something by rolling; in some contexts, may imply bringing together into a roll or scroll.
Related to the verb ἑλίσσω (helíssō), meaning 'to turn, to roll, to coil.' Εἱλίσσω is a lengthened or variant form, possibly to distinguish or intensify the action, but the precise historical development is uncertain.
Definition

The revised gloss removes the glosses 'more than' and 'till,' clarifying that εἰ μή means 'except,' 'unless,' or 'if not,' but does not inherently mean 'more than' or 'till' as the original gloss suggests. This corrects a definitional overextension in the Strong's gloss.

Original Strong's
from εἰ and μή; if not:--but, except (that), if not, more than, save (only) that, saving, till.
SILEX Revision
Conditional negative exceptive phrase: 'if not, unless.' Functions primarily as a conjunction or particle marking exceptions, qualifications, or conditions that restrict a preceding statement. In discourse, introduces exclusions or necessary conditions for a statement to apply. Secondary sense: 'except that,' 'unless,' or when introducing an exception after a negative, 'but,' 'except.' Often marks the sole or exclusive exception to a previous statement or claim. In elliptical constructions, may simply mean 'but' or 'except.'
εἰ ('if') + μή ('not'). Formed by joining the conditional particle with the negative particle of exception, standard in classical and Koine Greek.
Etymology

The Strong's gloss gives an impression of a specific (prolonged) form and suggests a clear verbal root, while the SIBI gloss corrects this by stating the etymology is uncertain and not tied to a known Indo-European root. The revised gloss thus clarifies scholarly uncertainty regarding the verb's historical derivation.

Original Strong's
the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic):--am, have been, X it is I, was. See also εἶ, εἴην, εἶναι, εἰσί, ἦν, ἔσομαι, ἐσμέν, ἐστέ, ἐστί, κέρδος, ἴσθι, ὦ.
SILEX Revision
To be, to exist, to live; the core copulative verb indicating existence, presence, or identity. Functions as the primary verb for expressing 'being' or existence, used to connect a subject with a predicate or to indicate presence in a particular state or condition. Semantic range includes factual existence ('to exist, to be'), locative or situational presence ('to be present, to be in a place or condition'), identity statements ('to be [something/someone]'), and, at times, expressing equivalence, belonging, or occurrence ('to mean, to signify, to occur, to take place').
From the Proto-Indo-European root *h₁es-, 'to be.' The verb εἰμί is irregular and defective, lacking many forms in the active voice, and is supplemented in various tenses by forms from other roots. Cognate with Latin 'sum,' Sanskrit 'asmi.'
Definition

The revised gloss corrects the original by clarifying that εἶναι does not intrinsically mean 'lust after' or 'please well'; such senses arise only in context-dependent idiomatic expressions, not as core meanings of the verb itself.

Original Strong's
present infinitive from εἰμί; to exist:--am, was. come, is, X lust after, X please well, there is, to be, was.
SILEX Revision
To be, to exist; the state or condition of existence or being. εἶναι primarily denotes the act or fact of existing, being present, or being in a particular condition. Its range encompasses existential statements ('to exist'), copular uses (linking subject to predicate, e.g., 'to be happy'), and forms part of periphrastic verbal constructions (indicating ongoing or completed action: 'to be doing', 'to have been done'). In idiomatic expressions, εἶναι can express concepts such as 'to belong', 'to pertain', or 'to have a certain status or role' within a particular context.
From the root εἰμ-, a contracted form of the Proto-Indo-European *h₁es- ('to be, to exist'). εἶναι is the present active infinitive form of εἰμί ('I am'). Cognate with Latin esse, Sanskrit ás-, English 'is'.
Definition

The SIBI gloss corrects the Strong's definition by specifying that εἴ περ is an emphatic conditional, not just 'if perhaps' or 'if.' The revised gloss clarifies its role in emphasizing or intensifying the conditional, correcting the broader and potentially misleading range in the original gloss.

Original Strong's
from εἰ and περ; if perhaps:--if so be (that), seeing, though.
SILEX Revision
Conditional particle combining 'if' (εἰ) with an enclitic emphatic (πέρ), forming a phrase meaning 'if indeed,' 'if really,' or 'if at least.' Primarily marks a condition assumed for the sake of argument, emphasizing the contingency or strength of the supposition; often with the sense 'if really' or 'assuming that.' May introduce a premise for further reasoning or express uncertainty, sometimes with a shade of expectation or rhetorical force.
From εἰ ('if') + περ (enclitic particle giving emphasis or concessive nuance). The use of περ after particles and conjunctions to intensify their meaning is common in Greek. The combination forms a strengthened conditional phrase.
Definition

The revised gloss narrows the definition, clarifying that while εἰρήνη can imply prosperity, its primary focus is on peace, harmony, and well-being, rather than equating 'peace' directly with material prosperity as in Strong's. The revised gloss also emphasizes the concept's wholeness and relational dimension, correcting any over-extension in the original.

Original Strong's
probably from a primary verb (to join); peace (literally or figuratively); by implication, prosperity:--one, peace, quietness, rest, + set at one again.
SILEX Revision
Properly, a state of harmony or absence of conflict; in broader contexts, 'peace' as tranquility, well-being, or order both in interpersonal and societal relations. In extended use, the word can denote the condition of safety, prosperity, or wholeness, both in individual lives and communities. In some contexts, εἰρήνη can refer to internal tranquility and contentment or to the political order and absence of war.
From the root εἰρ- or ειρην-, related to the verb εἴρω (to join, to tie together), reflecting the idea of bringing parts together into a unified whole. Cognate with verbs of joining and unity, the precise etymological development is debated, but the core semantic feature is 'putting together; joining into harmony.'
Definition

The SIBI gloss narrows and clarifies the meaning of εἰς, emphasizing its primary sense as a preposition of direction or motion toward a goal and warns that translation should not override this sense with extended or idiomatic uses. The Strong's gloss gives a broad and sometimes unclear list of English translations (some of which go beyond the basic sense), leading to potential overextension of meaning. This is a material disagreement concerning the core definition and preferred translation practice.

Original Strong's
a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).
SILEX Revision
A preposition marking the direction toward which an action is aimed or proceeds (into, toward, to). In extended uses, can denote entry or movement into a place or state, reference to a purpose, result, or intended goal, as well as indicating a relation to time (until, for), or in certain contexts, reference or regard (concerning, with respect to). The primary sense is directional, often implying motion with a resulting entry or transition into a place, situation, or state.
Rooted in the Greek stem εἰ-, related to the demonstrative pronoun ὁ, ἡ, τό through Proto-Indo-European roots meaning ‘one, that’. The preposition has an ancient Indo-European pedigree, appearing in early Greek literature.
Etymology

The original gloss explicitly derives the noun αἰσχύνη from αἰσχύνω, while the revised gloss notes that although it is related to αἰσχύνω, the ultimate root is uncertain. This corrects the original by providing a more nuanced understanding of the etymology.

Original Strong's
from αἰσχύνομαι; shame or disgrace (abstractly or concretely):--dishonesty, shame.
SILEX Revision
A state or feeling of shame, disgrace, or dishonor; the emotion arising from conscious awareness of dishonor or impropriety. In broader contexts, can signify a socially recognized cause of shame or a situation that brings disgrace, including loss of reputation or public standing. In some texts, may denote shameful conduct or an act regarded as improper or dishonorable.
From αἰσχύνω ('to dishonor, to put to shame, to disgrace'), formed with the feminine abstract noun suffix -η. Direct connection to the verb αἰσχύνομαι ('to feel shame, to be disgraced').
Definition

The SIBI gloss corrects the Strong's gloss by narrowing the definition to the numeral 'one' and its clear uses for individuality or uniqueness. The original includes a wider range of glosses ('man, other, some') that reflect translation tradition rather than the true lexical scope of εἷς.

Original Strong's
a primary numeral; one:--a(-n, -ny, certain), + abundantly, man, one (another), only, other, some. See also εἷς καθ’ εἷς, μηδείς, μία, οὐδείς.
SILEX Revision
The numeral 'one'; denoting a single unit, individual entity, or being. Used both as an adjective and, occasionally, as a substantive to refer to a single person, object, or idea. In certain contexts, emphasizes uniqueness ('only one'), individuality, or an unspecified single example ('a certain one').
From the Indo-European root *oi-no-, meaning 'one.' The Greek εἷς (masculine), μία (feminine), and ἕν (neuter) are declined forms of the same word, serving as the primary cardinal numeral for 'one' in Greek. Cognate with Latin 'unus,' Sanskrit 'eka,' and Old English 'ān.'
Definition

The revised gloss corrects the original by specifying that εἰσακούω denotes attentive or favorable hearing, often involving a response to a request or plea, which is broader and more precise than the original's simple 'to listen to; hear.' This reflects a more accurate nuance of the word's use, especially in contexts of prayer or pleas, not just general hearing.

Original Strong's
from εἰς and ἀκούω; to listen to:--hear.
SILEX Revision
To listen or attend to, to hear someone or something with the implication of responding favorably; to hearken. In most contexts, εἰσακούω refers to not merely perceiving sound but responding—especially to a request, appeal, prayer, or command—often with action following the hearing. Frequently used for requests, supplications, or prayers being attended to or granted.
From the preposition εἰς ('into, toward') and the verb ἀκούω ('to hear, to listen'). The compound suggests hearing into or listening with receptivity, often in reference to prayers or requests.
Definition

The revised gloss corrects the Strong's gloss by clarifying that εἰσδέχομαι does not inherently mean 'to take into one's favor,' but focuses instead on the act of receiving, admitting, or accepting into a place or group. The original gloss narrows the meaning beyond what the term intrinsically conveys.

Original Strong's
from εἰς and δέχομαι; to take into one's favor:--receive.
SILEX Revision
To accept or receive (someone or something) inwardly; to admit or welcome in a manner that involves both receptivity and hospitality. Can indicate physical or metaphorical acceptance, such as admitting a person into one’s presence, home, or circle, or receiving news or teaching.
Compound of the preposition εἰς ('into') and the verb δέχομαι ('to receive, to accept'). It literally denotes 'to receive into.'
Definition

The SIBI gloss corrects the original Strong's gloss by clarifying that 'agree' and 'endure' are not inherent meanings of εἰσί; they are context-dependent interpretations, not direct definitions of the verb form.

Original Strong's
3rd person plural present indicative of εἰμί; they are:--agree, are, be, dure, X is, were.
SILEX Revision
Third person plural present indicative active of 'to be'; they exist, they are present, they continue to exist. Used to assert the existence or presence of persons or things, to state a general fact, or to identify the subject with a state or quality. Can also be used idiomatically for 'it is possible' (implied subject), particularly in classical usage, but in Koine and the New Testament context, primarily functions as 'they are.'
From the Greek verb εἰμί (to be), which derives from the Proto-Indo-European root *h₁es- ('to be'). This form, εἰσι, is the standard third person plural present indicative active conjugation.
Definition

The revised gloss clarifies that the verb primarily means to feel internal shame or embarrassment, not just public disgrace or external humiliation as might be implied by the original. The original focuses on 'feeling shame' for oneself and uses 'disfigurement' in the etymology, while the revised gloss corrects this to the sense of inward emotional experience rather than outward disgrace. This is a definition disagreement.

Original Strong's
from (disfigurement, i.e. disgrace); to feel shame (for oneself):--be ashamed.
SILEX Revision
To feel shame, experience a sense of personal disgrace or embarrassment; to be put to shame, suffer humiliation or dishonor in the eyes of others. It may denote both an internal sense of shame as well as the external experience of public dishonor. The term can express the emotional response to personal failure, moral fault, or being exposed in an unfavorable situation—a spectrum from inward distress to social humiliation.
From the root αἰσχ- (meaning "shame, disgrace"), combined with the middle/passive ending –ομαι, producing a verb indicating the state or action of being shamed or experiencing shame. Closely related to the noun αἰσχύνη (shame, disgrace).
Definition

The revised gloss corrects the original by clarifying that εἴτε is specifically used to introduce alternative or coordinated conditions ('whether...or...'), not simply as 'if' or 'or,' and is not interchangeable with εἰ except in such paired constructions.

Original Strong's
from εἰ and τέ; if too:--if, or, whether.
SILEX Revision
A conditional particle introducing alternative possibilities; denotes 'whether,' 'if,' or 'either...or' in a statement or question. Used to present an option between alternatives, frequently in correlative clauses (paired as 'either...or'), or to introduce indirect or direct questions or conditions.
From the particle εἰ ('if') and the enclitic τε ('and,' 'also'). The word functions as a conjunction or particle forming alternatives; this compounding is common in Greek for marking sequential or correlated elements. No influence from non-Greek etymologies is attested.
Translation Tradition

The original gloss includes translation choices such as 'he that,' 'ought,' and 'man's thing,' which reflect the King James Version tradition and are not part of the basic Greek meaning. The revised gloss corrects this by focusing on the indefinite and conditional sense without these translation-specific renderings.

Original Strong's
from εἰ and τὶς; if any:--he that, if a(-ny) man('s thing, from any, ought), whether any, whosoever.
SILEX Revision
Compound indefinite conditional phrase combining 'if' (εἰ) and 'anyone' or 'anything' (τις), meaning 'if anyone,' 'if anything,' 'if a certain one,' or 'if a certain thing.' Used to introduce a hypothetical or unspecified subject or object within a conditional clause, often marking an open condition involving some person or thing that is undefined or not previously specified; can refer to people, things, or actions in an open-ended way.
Formed from the conditional particle εἰ ('if') and the indefinite pronoun τις ('anyone,' 'someone,' 'anything'). The combination is syntactical, not a single lexeme, and so is a grammatical phrase created by juxtaposition of existing words.
Translation Tradition

The Strong's gloss includes an extensive list of translation renderings, some of which (e.g., 'after', 'at', 'in', 'over', 'since', 'with', etc.) reflect English translation traditions rather than the core lexical meaning of ἐκ. The revised gloss narrows the definition to 'from, out of, or away from,' focusing on origin, source, or separation—the semantic core of the preposition—correcting the translation-based glossing of the original.

Original Strong's
a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote):--after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.
SILEX Revision
A preposition used to indicate motion or origin from within, emphasizing emergence or separation from a place, position, or source. In its primary sense, ἐκ describes the movement out from the interior of something, but it is also used figuratively for origin, source, cause, or separation. It can mark: (1) spatial origin ('from within, out of'), (2) point of departure or source (with persons or things), (3) means or cause, (4) temporal starting point, and (5) figurative or metaphorical senses of origin or basis (e.g., 'from faith', 'of/from the heart').
Rooted in the preposition ἐκ (earlier form: ἐξ before vowels). Cognate with Latin ex and English 'ex-' prefix. Derived from the Proto-Indo-European root *eǵs, meaning 'out'. The preposition has no known derivation from another Greek word, being a primary root.
Etymology

The revised gloss corrects Strong's etymological claim that ἕκαστος is a superlative of (afar); the SIBI gloss states this is linguistically inaccurate and provides a different derivation involving a distributive prefix and pronoun, not a superlative formation nor any connection with the meaning 'afar.'

Original Strong's
as if a superlative of (afar); each or every:--any, both, each (one), every (man, one, woman), particularly.
SILEX Revision
Indicates each individual of a group considered separately; denotes every single instance or member within a category. In different contexts, emphasizes the individuality of members within a whole, referring to 'each one,' 'every one,' or 'every single person/thing.' Can also have an emphatic sense, underscoring individual responsibility or experience within a collective circumstance.
Related to the distributive stem ἑκ- (from Proto-Indo-European *sekwos, 'each, every') with the suffix -αστος (-astos), forming distributive pronouns/adjectives. The connection to the adverb ἑκάς ('afar') in Strong’s is likely mistaken; etymology is from the distributive base, not the notion of distance.
Definition

The original gloss translates ἑκάστοτε as 'always,' implying uninterrupted continuity. The revised gloss corrects this, clarifying that the word means 'at each (and every) time,' indicating recurrence on each relevant occasion, not continuous duration.

Original Strong's
as if from ἕκαστος and τότε; at every time:--always.
SILEX Revision
At every (specific) time; on each occasion. Used to emphasize the recurrence or regularity of an event or action, often translated as 'whenever', 'each time', or 'at all times' depending on context. The nuance is of repeated occurrence rather than absolute continuity.
Formed from ἕκαστος ('each, every') and τότε ('then, at that time'), functioning as an adverb indicating recurring times or occasions. The composition reflects 'on each then' or 'at each time.'
Definition

The revised gloss specifies that αἰτέω means to ask for something to be given—i.e., to request, petition, or demand—which narrows the focus to requests for objects or benefits (not simply inquiries for information). The original gloss includes meanings like 'ask,' which could encompass asking questions, but the revised gloss clarifies that αἰτέω is distinct from such usages. The revised gloss also clarifies the distinction from πυνθάνομαι, correcting the conflation seen in the original.

Original Strong's
of uncertain derivation; to ask (in genitive case):--ask, beg, call for, crave, desire, require. Compare πυνθάνομαι.
SILEX Revision
To ask for, request, demand. Primarily denotes the act of asking or requesting something from another, often with earnestness or insistence. In some contexts, can imply both a polite or a bold demand, ranging from simple requests to more urgent appeals; may bear the nuance of asking with a sense of entitlement or expectation, depending on the relational dynamics between speaker and recipient.
Root/Etymology: The origin is unclear; the word appears in early Greek (Homeric and classical) and is treated as a primary verb. No certain derivation from another known Greek root; the etymology is thus uncertain. Not directly linked to the similar-sounding αἴτημα (aitēma, 'request'), though this is formed from the same root.