SILEX Revision Notes

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

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

The original gloss claims the word is of 'uncertain affinity,' while the revised gloss provides a clear Proto-Indo-European etymology and lists cognates, correcting the original's uncertainty.

Original Strong's
of uncertain affinity; a hundred:--hundred.
SILEX Revision
A cardinal number indicating the quantity of one hundred. In usage, it functions as an adjective or substantive denoting 'one hundred' of countable entities, functioning in counting, enumeration, and formal statements of exact quantity.
Derived from the Greek root ἑκατόν, of Indo-European origin, related to Latin 'centum' and Sanskrit 'śatam', indicating the numeral one hundred. Not analyzable as a formed compound in Greek; inherited from earlier stages of the language family.
Etymology

The revised gloss clarifies that the connection to πλάσσω is based on morphological analogy rather than a direct derivation, correcting the original's implication of a direct etymological link.

Original Strong's
from ἑκατόν and a presumed derivative of πλάσσω; a hundred times:--hundredfold.
SILEX Revision
Having, producing, or being one hundred times as much; in context, yielding or receiving a hundred times more. Used as a multiplicative adjective or adverb expressing the proportion or increase of something by a factor of one hundred.
From the Greek numeral ἑκατόν (one hundred) and a derivative of πλάσσω (to form, to mold) as found in related terms for multiplication (πλασίων). The formation mirrors other Greek numeric multipliers; there is no evidence of an independent base other than standard Greek formation.
Definition

The revised gloss narrows the definition from a general 'ejection' to a specific maritime action—throwing out (especially cargo) overboard. This corrects the generality of Strong's by making clear its primary usage relates to maritime contexts, not general ejection.

Original Strong's
from ἐκβάλλω; ejection, i.e. (specially) a throwing overboard of the cargo:--+ lighten the ship.
SILEX Revision
The act of casting out, throwing out, or expulsion; primarily, the act of expelling or ejecting something (such as goods, cargo, people), sometimes specifically referring to the throwing overboard of cargo from a ship during a crisis; by extension, can signify a general removal or expulsion from a place or group. In some contexts, can refer more abstractly to the state or effect of being cast out.
From the verbal noun formed from ἐκβάλλω (ekballō, 'to cast out, to throw out'), itself built from ἐκ ('out of') and βάλλω ('to throw').
Etymology

The revised gloss corrects the derivation: while Strong's connects ἐκγαμίζω to a form of γαμίσκω and suggests a straightforward composition, the SIBI gloss notes uncertainty about the exact derivational process and clarifies the root as a causative of γαμέω. This refines and partially corrects Strong's etymology.

Original Strong's
from ἐκ and a form of γαμίσκω (compare ἐκγαμίσκω); to marry off a daughter:--give in marriage.
SILEX Revision
to arrange for someone, usually one's daughter, to be married; to give in marriage, typically with the implication of acting as the responsible party facilitating the legal or customary union. In some contexts, can refer generally to the act of marrying off or causing someone to marry, rather than to the personal act of marrying.
from ἐκ ('out, from') and a causative form of γαμέω ('to marry'), thus meaning 'to cause to be married out of (one's household)'. The word is a causative verb, with the sense of arranging someone else's marriage. Variant form ἐκγαμίζω and related ἐκγαμίσκω reflect dialectal or morphological differences.
Definition

The revised gloss corrects the definition by clarifying that ἔκγονον means 'descendant' or 'grandchild', not 'nephew' in the modern English sense; the original gloss improperly includes 'nephew,' which is a mistranslation in current usage.

Original Strong's
neuter of a derivative of a compound of ἐκ and γίνομαι; a descendant, i.e. (specially) grandchild:--nephew.
SILEX Revision
That which is born from or springs from another; specifically, a descendant, offspring, or progeny. The term can refer to any descendant in one's lineage, not limited to an immediate grandchild but encompassing all generations beyond the parent, including grandchildren and, less commonly, nephews (in the broader sense of a descendant within an extended family). The semantic range covers both individual and collective senses, depending on context.
From the preposition ἐκ (out of, from) and the verbal root γον- (from γίγνομαι, to become, to be born). ἔκγονον is a neuter substantive meaning 'that which has been born from' or 'one sprung from.' Related to the noun γόνος (offspring, child).
Definition

The revised gloss narrows and clarifies that ἐκδημέω primarily means 'to be away from home' or 'to be absent' (with nuances of being away from one's native place or residence), rather than the original's primary definition 'to emigrate' or 'to vacate/quit,' which is too specific and suggests a permanent departure. The revised gloss emphasizes absence rather than migration.

Original Strong's
from a compound of ἐκ and δῆμος; to emigrate, i.e. (figuratively) vacate or quit:--be absent.
SILEX Revision
To be away from one's home, to reside or remain in a place other than one's native or usual dwelling. Primarily refers to being physically absent from one's home or civic community; used figuratively to express absence from one's present body or life, especially in contexts contrasting earthly and heavenly existence.
From ἐκ ('out of') and δῆμος ('country, people, district'); thus originally meaning 'to be out of the people/country.'
Etymology

The SIBI gloss corrects the original's etymology: Strong's claims the verb is from ἐκ and a compound of διά and ἡγέομαι, but the revised gloss clarifies it is from ἐκ and διηγέομαι, which itself derives from διά and ἡγέομαι. The original's immediate etymology is inaccurate.

Original Strong's
from ἐκ and a compound of διά and ἡγέομαι; to narrate through wholly:--declare.
SILEX Revision
To recount or narrate in detail; to describe fully. The verb emphasizes providing a comprehensive or thorough account, often sequentially or systematically, of events or information. In various contexts, it can also mean to explain at length, relate in detail, or give a full report.
From ἐκ ('out of, from') and διηγέομαι ('to narrate in full, to relate, to tell completely'), itself derived from διά ('through') and ἡγέομαι ('to lead, to guide'). The structure underscores the action of leading or guiding a report out thoroughly.
Definition

The SIBI gloss corrects the original by clarifying that ἐκδικέω primarily refers to formal judicial action—executing justice or redressing wrongs—rather than personal retaliation or emotional revenge. The original's emphasis on revenge and retaliation reflects a narrower, potentially misleading interpretation that the revised gloss corrects by stressing legal and just action.

Original Strong's
from ἔκδικος; to vindicate, retaliate, punish:--a (re-)venge.
SILEX Revision
To carry out justice, exact retribution, or take vengeance; to act as an agent of justice, often in the context of righting a wrong or responding to an offense. In various contexts, the verb can mean to avenge (on behalf of oneself or another), to punish wrongdoing, or to demand satisfaction for an injustice. While the core sense involves retributive or compensatory action, in legal and social contexts it can indicate the formal execution of justice, whether by an individual, a deity, or an authority.
From ἔκδικος (just, avenging, bringing justice), itself from ἐκ ('from, out of') and δίκη ('justice, right, penalty'). ἐκδικέω thus literally means 'to bring out justice,' i.e., to administer justice or avenge.
Definition

The SIBI gloss corrects the original by clarifying that ἐκδίκησις refers to judicial or appropriate retribution, not personal revenge or vindictive retaliation. The original gloss includes 'revenge(-ance)' which implies a personal or vindictive action, while the revised gloss restricts the definition to justice and retribution in response to wrongdoing, in a judicial or corrective sense.

Original Strong's
from ἐκδικέω; vindication, retribution:--(a-, re-)venge(-ance), punishment.
SILEX Revision
Redress or execution of justice, particularly the act of inflicting punishment or carrying out retribution in response to a wrongdoing; in broader contexts, the pursuit or granting of justice or vindication. The term can refer both to personal or divine action aimed at restoring balance or satisfying the requirements of justice (i.e., retribution), as well as to the defense or vindication of someone wronged.
From ἐκδικέω (to avenge, to exact justice), itself formed from ἐκ (out of, from) + δίκη (justice, right, judgment). The noun ἐκδίκησις is a verbal noun denoting the action or result of ἐκδικέω.
Definition

The revised gloss broadens and corrects the meaning found in the original by moving away from the narrow idea of 'punisher' or 'avenger' and emphasizing the execution of justice or retribution in a more general sense, including judicial contexts. It also clarifies that the term does not inherently carry modern senses of punitive vengeance, which are implied by the original's use of 'punisher' or '(re-)venger.'

Original Strong's
from ἐκ and δίκη; carrying justice out, i.e. a punisher:--a (re-)venger.
SILEX Revision
One who enforces justice, avenger, punisher; specifically, a person (human or supernatural) who takes action to vindicate or uphold what is considered just, often by inflicting retribution or punishment upon a wrongdoer. The term can refer to a legally authorized agent of justice or to one who seeks redress for a perceived wrong.
From ἐκ (out of, from) and δίκη (justice, right, custom). It is a compound meaning 'one who brings out justice' or 'one who acts for justice.'
Definition

The revised gloss corrects the original's narrow interpretation, clarifying that ἐκδιώκω does not specifically mean 'persecute' in a religious sense but instead broadly means to pursue intensely, drive out, or expel. The original gloss reflects a narrower and potentially theologically-influenced usage.

Original Strong's
from ἐκ and διώκω; to pursue out, i.e. expel or persecute implacably:--persecute.
SILEX Revision
To pursue or chase out, drive out (forcefully remove), or to persecute relentlessly. Core sense is to actively pursue someone or something out from a place or group, with connotations ranging from expelling (in a spatial or social sense) to intense, even hostile, ongoing pursuit. Semantic range includes to chase out, to expel, to drive away, to pursue with intent to remove, to persecute without relenting.
From the preposition ἐκ (out of, from) and the verb διώκω (to pursue, to chase, to prosecute); formed as a compound to express the intensification or completion of the action: 'to pursue out,' i.e., to cause removal through pursuit.
Etymology

The SIBI gloss corrects Strong's by noting that the etymological component 'to cause to sink out of' is not inherent in the lexical meaning of ἐκδύω; Strong's ties the verb's sense to 'causing to sink,' which the modern gloss rejects as inaccurate for this term's actual usage.

Original Strong's
from ἐκ and the base of δύνω; to cause to sink out of, i.e. (specially as of clothing) to divest:--strip, take off from, unclothe.
SILEX Revision
To remove or take off, particularly in reference to clothing; to strip off garments from oneself or another. The word primarily denotes the act of divesting or undressing, but can be used metaphorically to suggest being deprived of something (e.g., power, protection, characteristics). In passive or figurative contexts, it can refer to being deprived, divested, or rendered vulnerable by having something taken away.
From the preposition ἐκ (out of, from) and δύω (to enter, to sink, to go into), forming a compound meaning 'to go out of' or 'to come out of (clothing)'. Related to the core idea of exiting or removing from a covering.
Definition

The SIBI gloss corrects the Strong's gloss by specifying that ἐκζητέω does not intrinsically mean 'worship.' While Strong's includes '(by Hebraism) worship' as a possible meaning, the revised gloss clarifies that such interpretation arises from specific contexts, not the word's fundamental lexical sense. This is a correction to the definition.

Original Strong's
from ἐκ and ζητέω; to search out, i.e. (figuratively)investigate, crave, demand, (by Hebraism) worship:--en- (re-)quire, seek after (carefully, diligently).
SILEX Revision
To seek out thoroughly, to search for with diligence or intensity; by extension, to inquire into or investigate carefully. In certain contexts, it may convey the sense of earnestly striving after, longing for, or demanding something, sometimes with religious earnestness or devotion. The term often emphasizes the intensity or thoroughness of the seeking, beyond ordinary searching, and can connote a careful, persevering quest for a person, truth, or object.
From the preposition ἐκ (out of, from) and the verb ζητέω (to seek, to look for). The compound formation intensifies the meaning of ζητέω, emphasizing the act of searching 'out' fully or completely.
Definition

The revised gloss corrects the original by clarifying that ἐκθαμβέω does not inherently mean 'affright' or intense fear/terror; rather, it denotes being greatly amazed or emotionally overwhelmed, and the precise nuance (fear, distress, wonder) depends on the context. The original gloss reflects a more narrow or traditional translation bias towards fear ('affright'), which is not necessarily present in every usage of the word.

Original Strong's
from ἔκθαμβος; to astonish utterly:--affright, greatly (sore) amaze.
SILEX Revision
To be utterly astonished, overwhelmed by amazement, to be greatly amazed, especially in a way that provokes awe, bewilderment, or extreme emotional reaction. The word can indicate a powerful reaction to something unexpected or extraordinary, sometimes mixed with fear or alarm; carries the sense of being struck with deep emotional disturbance as a result of witnessing or experiencing an extraordinary event.
From ἔκθαμβος (ekthambos), which itself is composed of ἐκ (ek, "out of") and θαμβέω (thambeō, "to astonish, astound").
Definition

The original gloss narrowly defines 'ἔκθετος' as 'cast out' or 'put out to perish,' emphasizing intent to destroy. The revised gloss broadens the meaning to include exposure and deliberate abandonment (especially of infants), not necessarily implying punishment or intended death, but rather lack of protection. The original gloss omits the broader social and historical usage of abandonment.

Original Strong's
from ἐκ and a derivative of τίθημι; put out, i.e. exposed to perish:--cast out.
SILEX Revision
Set out, exposed (particularly of persons, especially infants or children left in an exposed situation); by extension, cast out, abandoned. In the primary sense, refers to someone or something placed outside for the purpose of abandonment or exposure, often with the implication of leaving to fate or danger. In legal and social contexts, especially refers to the practice of exposing unwanted infants.
From ἐκ (out of, from) and a verbal derivative of τίθημι (to put, to place), literally meaning 'placed out.'
Definition

The revised gloss corrects the original by clarifying that ἐκκακέω refers specifically to losing motivation, becoming discouraged, or giving up, with an emphasis on inner faintness or loss of resolve rather than physical weakness, which the original suggested by 'to be (bad or) weak.' The original's 'to be weak' is misleading, as the term focuses on discouragement rather than physical frailty.

Original Strong's
from ἐκ and κακός; to be (bad or) weak, i.e. (by implication) to fail (in heart):--faint, be weary.
SILEX Revision
To lose motivation, to become discouraged, or to grow weary, especially under sustained trial, pressure, or difficulty. In various contexts, can refer to actions or attitudes ranging from giving up, losing heart, being disheartened, or failing to persist.
Formed from the preposition ἐκ ('out of') and κακός ('bad, evil, weak'). The compound thus originally denotes being or becoming 'bad out of' or 'coming to a bad/weak condition.'
Translation Tradition

The original gloss incorporates translation choices such as 'church,' which imports later Christian institutional and theological meaning not found in the original contexts. The revised gloss corrects this by emphasizing the term's basic meaning as an assembly or gathering, and its usage in classical, civic, and early Israelite contexts, without presupposing institutional or building-related connotations.

Original Strong's
from a compound of ἐκ and a derivative of καλέω; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):--assembly, church.
SILEX Revision
Assembly called together for a specific purpose; an official gathering or meeting of citizens or members. In various contexts, refers to (1) a civic assembly (especially in Greek city-states); (2) a community or congregation of people gathered for a shared purpose; (3) in post-biblical and New Testament usage, frequently denotes an assembly of those associated with belief in Jesus, but originally without exclusive religious connotation; (4) in the Septuagint, often used to render the Hebrew term for the assembled people of Israel.
From the preposition ἐκ ('out of') and the verb καλέω ('to call'), literally 'those called out.' The term does not inherently imply a religious meaning, but denotes any assembly summoned for a purpose. Related to the root καλ- (to call, summon).
Definition

The original gloss ties the meaning to a moral or religious context ('decline from piety'), whereas the revised gloss clarifies that the word simply means 'to turn away from, avoid, or shun,' and indicates that any connection to piety is contextual and not inherent to the word itself.

Original Strong's
from ἐκ and κλίνω; to deviate, i.e. (absolutely) to shun (literally or figuratively), or (relatively) to decline (from piety):--avoid, eschew, go out of the way.
SILEX Revision
To turn away from, to avoid, to deviate deliberately from a path, behavior, or association. In some contexts, to shun someone or something, particularly to turn aside from wrongdoing or from a prescribed moral or social path. Can also mean to retreat or withdraw, both physically and metaphorically.
From the preposition ἐκ ('out of') and the verb κλίνω ('to bend, to incline, to turn'), forming a compound meaning 'to bend out of (the way),' i.e., to turn away or aside. The root κλίνω is common in Greek verbs referring to physical or metaphorical turning.
Definition

The original gloss limits the meaning of ἐκκομίζω to 'bear forth (to burial),' whereas the revised gloss clarifies that the word generally means 'to carry or bring out' with burial being only one possible application. This corrects an overly narrow definition in the original.

Original Strong's
from ἐκ and κομίζω; to bear forth (to burial):--carry out.
SILEX Revision
To carry out or bring out, particularly to transport something or someone out from a place; in Hellenistic and New Testament usage, often specifically to carry (especially a body) out for burial, but also used generally in the sense of removing or transporting something from one place to another. The primary sense involves action of moving something out and away from a defined location.
From the preposition ἐκ ('out of, from') and the verb κομίζω ('to bring, carry, convey'). Formed as a compound verb common in Koine and earlier Greek, with the prepositional prefix marking the direction of action (outward).
Definition

The revised gloss corrects the original by removing 'hinder' and 'frustrate' as inherent meanings. It clarifies that the verb means to cut off or remove, and does not always imply frustration or hindrance unless specified by context; these are not core lexical senses.

Original Strong's
from ἐκ and κόπτω; to exscind; figuratively, to frustrate:--cut down (off, out), hew down, hinder.
SILEX Revision
To cut out, cut off, or remove by cutting; in extended senses, to eliminate, sever from a connection, or exclude from a group or relationship. The word is used both in literal contexts (such as felling a tree, amputating a limb, or pruning) and in figurative contexts, such as excluding individuals from a community or rendering something ineffective or inoperative.
From ἐκ (out of, from) and κόπτω (to cut, strike). The compound formation expresses the idea of cutting out or off from among others.
Etymology

The revised gloss clarifies that λέγω in this context means 'to pick' or 'to gather,' not 'to speak,' correcting the original's vague reference to λέγω in its 'primary sense.' This is a material correction of the root meaning.

Original Strong's
middle voice from ἐκ and λέγω (in its primary sense); to select:--make choice, choose (out), chosen.
SILEX Revision
To choose or select for oneself; to pick out from among a larger group, often with intention or purpose. In the middle voice, emphasizes the subject's involvement and interest in the selection, sometimes implying privilege or special status of those chosen. In various contexts, may refer to choosing individuals, things, or concepts for a specific role, function, or relationship.
From ἐκ ('out of, from') and λέγω (here in its primary sense 'to pick,' not 'to say'). The base meaning is 'to pick out from.' The middle voice indicates the choice is made for oneself or with particular involvement.
Definition

The revised gloss clarifies that 'to die' is a contextual, not default, meaning; the original gloss presents 'die' more readily as a gloss. The revised gloss narrows and corrects this by indicating the primary sense is 'to cease/fail,' and 'to die' is only contextually appropriate.

Original Strong's
from ἐκ and λείπω; to omit, i.e. (by implication) cease (die):--fail.
SILEX Revision
to leave out, to fail, to cease; primarily denotes to be absent or deficient, to discontinue, or to come to an end, especially as a process of failing, running out, or perishing. In some contexts, it indicates to disappear, pass away, or die.
From the preposition ἐκ ('out of') and the verb λείπω ('to leave, leave behind, lack'). Compound meaning emerges as 'to leave out or to cease from.'
Definition

The SIBI gloss corrects the implication in Strong's that 'ἐκλεκτός' means 'favorite' or denotes special status. The revised gloss clarifies that the term strictly refers to being chosen or selected and does not inherently suggest favoritism or elite status.

Original Strong's
from ἐκλέγομαι; select; by implication, favorite:--chosen, elect.
SILEX Revision
Selected out from among others; chosen for a particular purpose, service, or privilege. Denotes being picked out as distinct from a larger group, often for a specific function, status, or role. In Koine usage, it may refer collectively to persons or things identified as specially appointed, valued, or set apart.
From the verb ἐκλέγομαι (eklegomai, 'to choose out'), which is composed of ἐκ ('out of') and λέγω ('to pick, to say'). The adjective ἐκλεκτός is a verbal adjective formed from this compound verb, conveying the sense of one actively chosen or selected.
Theological Bias

The original gloss inserts a theological interpretation by specifically noting '(divine) selection' and connecting the term inherently to the idea of 'election' (with a likely theological reading), whereas the revised gloss explicitly states the term is not inherently theological and its meaning should be determined by context. The revised gloss removes the implication that ἐκλογή necessarily refers to divine or exclusive selection.

Original Strong's
from ἐκλέγομαι; (divine) selection (abstractly or concretely):--chosen, election.
SILEX Revision
The act or process of selecting or choosing; in specific contexts, denotes a chosen group, object, or person, or the quality/state of having been chosen. Most commonly in Koine Greek sources, it refers to selection or choice by a person or by a deity, including the designation of individuals, groups, or things as set apart or selected for a particular purpose.
From the verb ἐκλέγομαι ('to choose, select, pick out'), with the abstract noun suffix -ή indicating the action or result of the verb. Thus, ἐκλογή is directly formed as 'act of choosing' or 'selection.'
Etymology

The revised gloss corrects the original's claim about the etymology, stating that the connection to αἰτέω is debated and the precise relationship is uncertain, whereas the original states it as a fact. The revised gloss also broadens the definition from simply a 'causer' or 'author' to one responsible, accountable, or culpable, more accurately reflecting usage.

Original Strong's
from the same as αἰτέω; causative, i.e. (concretely) a causer:--author.
SILEX Revision
One who is responsible for, the cause or source (of something); one who brings something about, whether in a positive or negative sense. In extended contexts, denotes a person or thing that is the originator, agent, or reason for an occurrence or state, including both direct (active) and indirect (permissive or enabling) causation.
From the root αἰτ- (ait-), related to 'to cause, to be responsible for,' commonly connected with αἰτέω (to ask, request) but more properly traceable to the notion of origin or responsibility. The precise etymology is debated; likely pre-classical in origin.
Definition

The revised gloss corrects the original's narrow definition. The original gloss limits the meaning to 'to relax' or 'faint,' but the revised gloss clarifies that the term includes a broader sense of exhaustion, weariness, and loss of strength, both physically and emotionally, not just literal fainting or relaxation.

Original Strong's
from ἐκ and λύω; to relax (literally or figuratively):--faint.
SILEX Revision
to loosen, release, or become weak; primarily means to relax or unbind. In extended and figurative senses, it denotes becoming weary, losing motivation, or growing faint (in spirit or physically). The core idea is the cessation of effort, vigor, or firmness, whether physical (slackening a grip), emotional (losing heart), or moral (becoming discouraged).
From ἐκ (out of, from) and λύω (to loosen, to untie). The compound thus literally means to loosen out or to release.
Definition

The revised gloss corrects the original by clarifying that the primary sense of ἐκπειράζω is thorough or intense testing, not primarily 'tempt' in the sense of enticing to sin. The original gloss reflects translation tradition by defaulting to 'tempt,' whereas the revised gloss differentiates the broader meaning of rigorous testing or examination.

Original Strong's
from ἐκ and πειράζω; to test thoroughly:--tempt.
SILEX Revision
To test or try thoroughly, to make a complete trial of, to scrutinize by means of testing; in some contexts, to attempt to trap or entrap by setting a challenge or a test, or to tempt in a manner designed to induce failure or wrongdoing. The primary sense is to subject to examination or scrutiny through testing, which may include the sense of temptation or provocation depending on context.
From the preposition ἐκ (out of, from) and the verb πειράζω (to test, try, attempt), forming a compound verb which intensifies the sense of testing to a full or complete degree.
Etymology

The SIBI gloss corrects Strong's claim of derivation from a negative particle plus φαίνω, stating that the true etymology is uncertain and rejecting the earlier explanation.

Original Strong's
from a compound of Α (as a negative particle) and φαίνω (compare ἐξαίφνης) (meaning non-apparent); unexpected, i.e. (adverbially) suddenly:--sudden, unawares.
SILEX Revision
Unexpected, occurring without prior indication or warning; used to describe an event or circumstance that comes about suddenly and without anticipation. The word carries the sense of something arriving or happening without perceptible cause, sign, or preparation, especially in contexts of surprise or abruptness.
From the adverb ἐξαίφνης ('suddenly'), itself from a form combining ἐξ ('out of') and an old stem related to φαίνω ('to appear'), though αἰφνίδιος itself is likely by reformation or analogical formation from this adverb. The connection to a negative alpha (ἀ-) is probably mistaken; the prefix is not negative here but part of an inherited, contracted form. Ultimately related to φαίνω ('appear'), with an original meaning perhaps of 'coming into appearance out of nowhere.'
Etymology

The original Strong's gloss incorrectly emphasizes 'to fly out' by connecting it to the verb 'to fly' (πέτομαι), whereas the revised gloss clarifies that the action is about spreading or stretching, not about flying. The SIBI gloss also corrects the derivation, noting the root is 'πετάννυμι' (to spread, unfold) and heads off the misleading analogy to 'flight' with πέτομαι.

Original Strong's
from ἐκ and a form of πέτομαι; to fly out, i.e. (by analogy) to extend:--stretch forth.
SILEX Revision
to spread out (fully), to stretch forth, to unfold (especially of wings), to extend or expand completely. The core meaning is to open or stretch outward, commonly used with reference to wings (literal or metaphorical), or hands extended outward. In some contexts, can also mean to cover something by spreading over it.
Compound verb from ἐκ (out, from) and the verb πετάννυμι (to spread, stretch out). πετάννυμι is a verb of ancient Indo-European origin, related to the idea of spreading or opening (compare Latin pando, 'I spread out').
Translation Tradition

The original gloss 'give up the ghost' reflects the KJV translation tradition rather than the lexical meaning of 'to breathe out' or 'to expire.' The revised gloss corrects this by highlighting the literal sense and noting that 'give up the ghost' is only an idiomatic English rendering, not a direct translation.

Original Strong's
from ἐκ and πνέω; to expire:--give up the ghost.
SILEX Revision
To breathe out, to exhale; in particular, to expire—used especially in reference to breathing out one's last breath, i.e., to die (within narratives of death). In broader contexts, the term can refer simply to exhaling or letting out breath, though in Koine Greek and the New Testament, it is attested solely with the sense of dying.
Compound formed from the preposition ἐκ ('out of, from') and the verb πνέω ('to blow, to breathe'). Thus, literally, 'to breathe out.'
Definition

The original gloss includes the gloss 'instantly', reflecting a traditional translation that conflates urgency with temporal immediacy. The revised gloss corrects this, clarifying that the word refers to intensity and persistence, not instantaneous action.

Original Strong's
from ἐκτενής; intentness:--X instantly.
SILEX Revision
State or quality of being earnest, fervent, or persistent; denotes intensity or perseverance, especially in actions like prayer or effort. It conveys the idea of an unremitting, committed, and continuous attitude, with emphasis on emotional or volitional intensity directed toward a specific engagement.
From the adjective ἐκτενής (ektenēs, 'stretched out', 'earnest', 'fervent', 'unceasing') plus the nominal suffix -εια (-eia) forming abstract nouns indicating state or quality. Ultimately from ἐκτείνω ('to stretch out').
Definition

The original gloss equates the word with temporal continuity ('without ceasing'), while the revised gloss clarifies that the term primarily denotes intensity, earnestness, or zeal, and not simple duration. The original's emphasis on continuity is corrected.

Original Strong's
from ἐκτείνω; intent:--without ceasing, fervent.
SILEX Revision
Stretching out, earnest, zealous; describes a state or quality of being fully extended or exerted, especially in a figurative sense such as intense, fervent, or constant in attitude or action. In particular, it is often used to denote earnestness or intensity in prayer, effort, or love.
From ἐκτείνω (ekteinō, 'to stretch out, to extend'). Formed with the suffix -ής, forming an adjective indicating a persistent or continuous state.
Definition

The revised gloss corrects the original's inclusion of 'run greedily (out)' and 'bestow' as inherent meanings. The original implies nuances ('greedily', 'bestow') not generally present in the Greek unless context requires. The revised also clarifies that 'shed' should be understood in the sense of 'pour out,' not in a broader English sense.

Original Strong's
from ἐκ and (to pour); to pour forth; figuratively, to bestow:--gush (pour) out, run greedily (out), shed (abroad, forth), spill.
SILEX Revision
to pour out or pour forth; primarily refers to causing a liquid to flow out from a container or source. In extended usage, it can indicate the deliberate or abundant bestowal or distribution of something, either concrete (as in blood, water, or anointing oil) or abstract (such as spirit, love, or emotion). Figuratively used for lavish impartation, spreading, or outpouring; also used for violent actions such as the shedding of blood.
Compound of ἐκ ('out of') and χέω ('to pour'); thus, 'to pour out.' Inherits the basic sense of movement from within outward via liquids. Cognate with related compounds; root χε-/χεϝ- is inherited from the Indo-European root *gheu- ('to pour, to flow').
Translation Tradition

The original gloss uses the idiomatic and translation-tradition phrase 'give (yield) up the ghost,' reflecting a KJV rendering rather than the direct lexical sense. The revised gloss corrects this by giving the literal sense 'to cease breathing, to die' and explicitly avoids the KJV idiom.

Original Strong's
from ἐκ and ψύχω; to expire:--give (yield) up the ghost.
SILEX Revision
To breathe out, to expire (in the sense of exhalation associated with death); most often to die, especially with focus on the act of the breath or spirit departing the body. In Koine Greek, the term is often used in narrative contexts to mark physical death, highlighting the moment when the living breath leaves. In extended or figurative senses, it can also carry the idea of collapse or cessation.
From the preposition ἐκ ('out of') and the verb ψύχω ('to blow, breathe, make cold'); literally, 'to breathe out.' The verb combines the sense of exhaling one's final breath, especially at the moment of death. No certain relation to ψυχή ('soul, life') except for the common Indo-European root for breath.
Etymology

The original gloss claims the word is derived from 'an obsolete primary' and presumes a derivative, whereas the revised gloss states the root is uncertain and aligns with classical Greek usage, correcting the presumption of a known etymology.

Original Strong's
feminine of a presumed derivative from an obsolete primary; an olive (the tree or the fruit):--olive (berry, tree).
SILEX Revision
Olive tree, referring primarily to the cultivated or wild olive tree (Olea europaea), and by extension to the fruit (olive berry) produced by this tree. The core lexical sense is the olive tree as a plant, but the term can also denote the olive berry (the fruit), and occasionally groves of olive trees or the product (oil) metonymically. In broader contexts, it could symbolize fruitfulness, prosperity, or Israelite/Judean identity in metaphorical use.
Greek ἐλαία (elaía) is related to ἔλαιον (elaion, 'olive oil'), both deriving from a pre-Greek (non-Indo-European) substrate; the exact root is uncertain. The term is attested in Mycenaean Greek as e-ra-wo (for ἔλαιον) and reflects a deep linguistic presence in the eastern Mediterranean.
Definition

The original gloss equates 'Elamite' with 'Persian,' while the revised gloss corrects this by specifying that 'Elamite' refers specifically to someone from Elam and is not synonymous with Persian. This is a definitional correction regarding the identity of 'Elamite.'

Original Strong's
of Hebrew origin (עֵילָם); an Elamite or Persian:--Elamite.
SILEX Revision
A person originating from Elam; specifically, an inhabitant or native of Elam, which in antiquity referred to the region east of Babylonia, often associated with the southwestern part of the Iranian plateau. In Greek sources, denotes individuals identified by origin, descent, or cultural association with Elam. In Koine and biblical contexts, refers to individuals either originating from the historical region itself or descended from people of Elam, occasionally referencing language or heritage.
A Hellenized adjective/noun formed upon the Hebrew עֵילָם ('Elam'), the name of an ancient Near Eastern region and its people. Utilizes the Greek adjectival suffix -ίτης to indicate origin or affiliation. Borrowed directly from Semitic languages via biblical tradition.
Definition

The revised gloss corrects the original's inclusion of 'worse' as a gloss, clarifying that ἐλάσσων refers generally to a comparative of 'small' or 'less' without necessarily implying a negative or qualitative judgment like 'worse.' The revised gloss also expands the application to include 'status' and clarifies contextual nuances.

Original Strong's
comparative of the same as ἐλάχιστος; smaller (in size, quantity, age or quality):--less, under, worse, younger.
SILEX Revision
comparative form meaning 'smaller, less, inferior,' primarily denoting that something is of lower size, degree, quantity, importance, or rank in comparison to something else; also signifies 'younger' in age-related contexts. The core idea is relative inferiority or lesser extent in the sphere specified by the context. Semantic range includes physical size, numerical quantity, age, status, rank, and value.
From the root ἐλαχ- (as in ἐλάχιστος, 'least, smallest'), itself connected to ἐλάττων ('less, inferior') via comparative formation. The form ἐλάσσων is a regular comparative adjective of ἐλαχ-, modeled on standard Greek comparative patterns.
Etymology

The revised gloss corrects the original's suggestion that the verb is 'a prolonged form of a primary verb (obsolete except in certain tenses)' by clarifying that there is no attested simple root in classical Greek and that the etymology is uncertain. This updates the claim about the word's derivation and historical usage.

Original Strong's
a prolonged form of a primary verb (obsolete except in certain tenses as an alternative of this) of uncertain affinity; to push (as wind, oars or dæmonical power):--carry, drive, row.
SILEX Revision
To drive, set in motion, or propel something forward; primary lexical meaning is 'to drive' in the sense of causing movement or progress by force or means. May refer to the physical act of propelling a vehicle (such as a chariot or ship), urging animals forward, or driving forward an activity or process. In later and metaphorical contexts, can denote being impelled or moved by a force or influence, including natural (wind), human (rowing), or non-physical (spirit or power).
Greek root ἐλαυ-; derived from older Greek ἐλαύνω. The origin prior to Greek is uncertain; related to the general Indo-European sense of driving or urging forward.
Etymology

The revised gloss corrects the original's implied certainty about the etymological relationship to ἐλαύνω and ἐλάσσων, emphasizing that the derivation is uncertain rather than probable or definite.

Original Strong's
probably akin to ἐλαύνω and the base of ἐλάσσων; light, i.e. easy:--light.
SILEX Revision
Light in weight or burden, easy to bear or endure; by extension, of little importance or insignificant. The primary lexical meaning is 'having little weight,' but it may also denote something not burdensome, or metaphorically something slight or of minor consequence.
From the root ἐλαφ-, likely related to ἐλαύνω ('to drive, to set in motion') and possibly connected to the same base as ἐλάσσων ('less, smaller'); however, the precise etymological relationship is uncertain and may be pre-Greek.
Etymology

The SIBI gloss corrects Strong's assertion that the word is a superlative of 'short' and instead clarifies that it is the superlative of ἐλάσσων (less), which itself is of uncertain origin. This addresses an etymological inaccuracy in the original gloss.

Original Strong's
superlative of (short); used as equivalent to μικρός; least (in size, amount, dignity, etc.):--least, very little (small), smallest.
SILEX Revision
Superlative form meaning 'smallest' or 'least'—that is, the one of lowest rank, value, size, or importance among a group. It denotes the very lowest point in a comparison, whether in physical size, quantity, degree, age, authority, or esteem. Also used to express humility or insignificance in social or ethical contexts, as well as the minimal amount or degree of something.
From the root ἐλ- (short), which is also seen in ἐλαχύς ('small, little'), with the addition of the superlative ending -ιστος. Related to the comparative ἐλάσσων ('less, smaller'). Cognate with Latin 'elic' in archaic forms, ultimately from PIE *h₁el- ('small').
Definition

The revised gloss corrects the original by broadening the meaning beyond just 'rebuke' or 'reproof.' It includes the sense of exposing or demonstrating wrongdoing, not strictly limited to verbal rebuke, but also including correction through logical evidence or argument, reflecting a more accurate and nuanced understanding.

Original Strong's
from ἐλέγχω; refutation, i.e. reproof:--rebuke.
SILEX Revision
A demonstrating of error or guilt, reproving or exposing wrongdoing through argument, evidence, or correction; more broadly, the act of refuting, convicting, or censuring, especially in moral or ethical contexts. In literary and rhetorical usage, refers to the process or outcome of making a fault or transgression clear, often with the implication of urging amendment or correction. Semantic range includes logical refutation, public censure, and personal rebuke.
From the verb ἐλέγχω (to convict, reprove, expose, refute), itself of uncertain further origin; ἔλεγξις is a verbal noun denoting the act or process resulting from ἐλέγχω.
Multiple

The revised gloss corrects both the etymology (noting the root is uncertain and only possibly related to ἀεί, rather than 'from the same as ἀεί') and the definition (clarifying that αἰών does not inherently mean 'eternal' or 'world' and that ascribing the sense 'eternal' may reflect later theological bias or translation tradition). It also points out the risk of imposing later theological meanings that are not present in the original Greek usage.

Original Strong's
from the same as ἀεί; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):--age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end). Compare χρόνος.
SILEX Revision
A segment, period, or span of time; in contexts, a specific era, epoch, or prescribed age, often with distinctive character or significance. αἰών can refer both to a finite lifetime, a historical period (such as a generation or age), or, more abstractly, to the totality of temporal existence ('world-age'). In some contexts, it can imply an ongoing perpetuity or a time of indefinite duration, and by extension, the world order or cosmos as structured within a given age.
Related to ἀεί (always, ever), possibly through a form *αἰϝών; originally conveyed the sense of 'life' or 'lifetime,' then developed to signify age, era, or epoch. The precise origin is uncertain, but connection to Indo-European roots meaning 'vital force, life' has been suggested.
Definition

The revised gloss clarifies that ἔλεγχος primarily refers to evidence or logical proof, and the process of correction by reasoned demonstration, rather than simply 'reproof' or rebuke. The Strong's gloss narrows the semantic range to 'reproof,' influenced by translation tradition, while the revised gloss corrects this by emphasizing the evidentiary and logical aspects apparent in ancient Greek usage.

Original Strong's
from ἐλέγχω; proof, conviction:--evidence, reproof.
SILEX Revision
The act of presenting evidence for the purpose of conviction or refutation; in contexts, means 'evidence,' 'proof,' or 'convincing demonstration'; also refers to the process or content of critical examination that exposes a fault, or the resulting state of being convicted or reproved. Its primary sense is that of an argument or demonstration that brings something to light and allows for evaluation—often involving a corrective or judicial element.
Derived from the verb ἐλέγχω (elenchō, 'to expose, convict, refute, show to be guilty or wrong'), formed with the nominal ending -ος. Ultimately of uncertain origin, but well attested from classical Greek onward.
Definition

The revised gloss narrows and clarifies the sense of ἐλέγχω, emphasizing 'expose, bring to light, show fault' with the goal of acknowledgment or correction, rather than the broader or potentially harsher senses of 'admonish,' 'convict,' or 'rebuke' found in the original. It corrects the impression that the word necessarily implies condemnation, focusing instead on making wrongdoing evident, not simply proving someone wrong or punishing them.

Original Strong's
of uncertain affinity; to confute, admonish:--convict, convince, tell a fault, rebuke, reprove.
SILEX Revision
To expose, bring to light, or demonstrate fault through argument or evidence; to reprove, correct, or show someone their error or wrongdoing. The term encompasses both the act of exposing error (often in a judicial or rhetorical setting) and the correction or moral rebuke that follows. In extended usage, can denote to convince or persuade one of their fault, to refute or confute an argument, or (in moral/religious contexts) to bring about recognition of guilt or wrongdoing.
Root is ἐλεγχ-, potentially related to the verb ἐλέγχω ('to expose, convict'), but the deeper etymology is uncertain and not securely linked to other Greek roots. Earliest forms appear in classical Greek literature.
Definition

The revised gloss narrows and clarifies the meaning by emphasizing that ἐλεεινός describes someone worthy of compassion or mercy, distancing the sense from mere 'miserable' as potentially pejorative or scornful. It corrects the original by warning against interpreting the term with contempt or scorn.

Original Strong's
from ἔλεος; pitiable:--miserable.
SILEX Revision
Deserving of pity; wretched or pitiable, often describing a state that evokes compassion or sympathy due to suffering, misfortune, or deprivation. In various contexts, it can refer to external circumstances of hardship or internal feelings of misery or distress.
From the noun ἔλεος (eleos, 'pity, compassion, mercy'), with the adjectival suffix -ινός. The formation denotes belonging to, or characterized by, the quality of eliciting pity or mercy.
Definition

The original gloss implies that ἐλευθερία may refer to both legitimate and licentious (immoral or unrestrained) freedom, suggesting a possible negative connotation. The revised gloss corrects this, specifying that the word itself does not inherently imply illegitimacy or immorality, and simply denotes the state of being free. The revised gloss thus corrects a potentially misleading aspect of the original definition.

Original Strong's
from ἐλεύθερος; freedom (legitimate or licentious, chiefly moral or ceremonial):--liberty.
SILEX Revision
State of being free or having freedom; the condition in which one is not under compulsion, restraint, or subjection to another, especially in a social, political, legal, or moral sense. In different contexts, refers to the personal, civic, or religious freedom experienced by individuals or groups, and can also describe release from bondage, legal constraints, or ritual obligations (e.g., Torah observance, civic law, or enslavement).
From ἐλεύθερος (eleutheros, 'free'), suffixed with -ία forming abstract nouns; ἐλευθερία as a noun signifies the quality or state of being free. No significant external etymological borrowing; derived within Greek.
Multiple

The revised gloss corrects the original's etymology (original derives from a verb meaning 'to go'; revised says origin uncertain) and broadens the definition by clarifying that the term does not inherently imply citizenship or manumission, but more generally refers to freedom from servitude or restraint.

Original Strong's
probably from the alternate of ἔρχομαι; unrestrained (to go at pleasure), i.e. (as a citizen) not a slave (whether freeborn or manumitted), or (genitive case) exempt (from obligation or liability):--free (man, woman), at liberty.
SILEX Revision
Primarily, not bound or owned by another; one who is free in legal or social status. In various contexts, refers to an individual who is not a slave, whether by birth (freeborn) or by manumission; also denotes exemption from obligation, constraints, or external control. In extended senses, may refer to acting according to one's own will or being unconstrained. In philosophical literature, can apply to the mind or will, i.e., 'free' in disposition or judgment.
Root: ἐλεύθ-, of uncertain origin. Not etymologically derived from ἔρχομαι ('to go, come'), despite ancient speculation; the precise origin is debated, possibly pre-Greek (i.e., non-Indo-European).
Definition

The revised gloss corrects the original's implication that αἰώνιος inherently means 'eternal,' 'everlasting,' or 'perpetual' in the absolute sense. It clarifies that the term fundamentally refers to duration associated with an 'age,' which may be long or indefinite but is not necessarily unending. This addresses a common misreading based on theological tradition rather than lexical meaning.

Original Strong's
from αἰών; perpetual (also used of past time, or past and future as well):--eternal, for ever, everlasting, world (began).
SILEX Revision
Pertaining to an age or era; enduring for an age; that which is lasting, enduring, or perpetual within the limits of a particular period or context. In various contexts, denotes that which continues through, belongs to, or characterizes an αἰών (age; era; epoch); in philosophical and religious texts, may refer specifically to what is beyond temporal limitation or unending in duration. The core meaning emphasizes long duration or relation to an age, with broader development towards 'eternal' or 'everlasting' especially in later and theological uses.
Derived from αἰών (aiōn, 'age', 'era', 'epoch'), with the adjectival suffix -ιος, forming an adjective meaning 'of an age', 'age-long', 'eternal'. Root ultimately related to the concept of a lifespan, generation, or a period of time. No direct foreign etymology.
Etymology

The revised gloss explicitly notes that the derivation and meaning of the name are somewhat uncertain, whereas the original confidently asserts a specific origin ('God of majesty'). The revised corrects the certainty of Strong's etymological claim, making clear that while this is a common interpretation, exact composition and meaning are not certain.

Original Strong's
of Hebrew origin (אֵל and הוֹד); God of majesty; Eliud, an Israelite:--Eliud.
SILEX Revision
Proper name, Eliud; refers to a specific ancestral figure in Israelite genealogies. The name means 'God is majesty' or 'God of glory,' articulating a relationship between the divine ('El') and majesty or splendor ('houd/hod'). As a proper name, its semantic range is limited to its nominative function, usually as a personal ancestor within genealogical lists.
From Hebrew elements אֵל (El, 'God') and הוֹד (hod, 'majesty', 'splendor', 'glory'). Directly transliterated via the Septuagint convention into Greek as Ἐλιούδ (Elioúd).
Etymology

The original gloss claims 'a form of εἱλίσσω' as the etymology, suggesting a direct derivation, whereas the revised gloss states the connection is less certain, likely linked through Proto-Indo-European roots but not necessarily a direct form. This corrects an oversimplification in the original etymology.

Original Strong's
a form of εἱλίσσω; to coil or wrap:--fold up.
SILEX Revision
To roll, coil, or wind; to cause something to assume a coiled or rolled-up form. In various contexts, it can refer to rolling up a scroll, wrapping something around, or causing something flat or extended to become folded or compacted by coiling or winding. By extension, can mean to enwrap or enfold.
Related to the root ἑλι-, common in Greek verbs indicating circular motion or rotation. Probably cognate with εἱλίσσω (eilíssō, 'to roll, wrap, turn'). Etymologically connected to ἕλιξ (helix, 'coil, spiral'), suggesting an original sense of winding or coiling.