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 original's assertion that ἕλκος is 'probably from ἑλκύω', clarifying that this etymological connection is uncertain and not linguistically established. The definition is also more precise, but the material disagreement pertains to etymology.

Original Strong's
probably from ἑλκύω; an ulcer (as if drawn together):--sore.
SILEX Revision
A wound or ulcer, specifically an external injury or lesion characterized by breaking of the skin and formation of pus, often understood as a festering sore or boil. More broadly, refers to any open, suppurating wound, whether caused by injury, disease, or infection.
From the root ἑλκ- (meaning 'to draw' or 'pull'), possibly related to ἑλκύω ('to draw, drag'). The word originally described something drawn together or contracted, presumably referring to the puckering or contraction of skin around an ulcer.
Etymology

The revised gloss corrects the original's confident claims about the word's etymology, stating that the roots and the comparison to ἑλίσσω are uncertain or unsubstantiated. The original implies a probable connection, while the revised gloss is more cautious.

Original Strong's
probably akin to αἱρέομαι; to drag (literally or figuratively):--draw. Compare ἑλίσσω.
SILEX Revision
To draw, pull, or drag (by force or with effort), either literally (as with a net, sword, or person) or figuratively (as of attracting or influencing someone or something). In literal contexts, emphasizes physical movement through pulling action; in metaphorical contexts, suggests being drawn or led by internal or external compulsion.
From root ἑλκ- of unclear origin, though sometimes compared to ἕλκω (an older or poetic form) and ἑλίσσω (to turn, roll), or related to ἁλίσκομαι (to be taken, captured). Etymology uncertain.
Definition

The original gloss equates 'Greek' with 'Gentile,' influenced by translation tradition, whereas the revised gloss clarifies that while 'Ἕλλην' can sometimes broadly designate non-Israelites, its primary meaning is specifically 'Greek' by ethnicity or language. The revised gloss corrects the original's overly broad equivalence.

Original Strong's
from Ἑλλάς; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew:-- Gentile, Greek.
SILEX Revision
A person of Greek identity, particularly one belonging to or associated with Greek-speaking peoples; in context, generally refers to individuals identified by language and culture as Greek, distinct from non-Greek peoples. In classical and Hellenistic usage, Ἕλλην denotes an inhabitant of Greece (Hellas) or one participating in Hellenic culture. In later Hellenistic and Roman periods, including in the New Testament, the term can designate anyone aligned with Greek language and culture, often contrasted with those from other ethno-religious groups (e.g., Judeans).
From Ἑλλάς (Hellas), the Greek name for Greece; Ἕλλην originally denoted an inhabitant of Hellas (central Greece) but expanded in scope after the classical period. The root is ἑλλ- (hell-), referring to the Greek people collectively.
Definition

The revised gloss corrects the original by clarifying that Ἑλληνικός pertains specifically to the Greek language or culture and is not limited to ethnicity or simply 'Grecian.' It highlights that context determines its precise reference, which is broader than the original gloss's narrow association with language alone and the simplistic identification as 'Greek.'

Original Strong's
from Ἕλλην; Hellenic, i.e. Grecian (in language):--Greek.
SILEX Revision
Pertaining to the Greeks or to the Greek language; specifically, relating to the people, culture, or language designated as 'Hellenic.' In the context of the Koine period, primarily describes the Greek language or speech, in contrast to other languages spoken in the eastern Mediterranean and Near East. May also be used more broadly to signify things characteristic of Greek ethnicity, customs, or culture.
Derived from Ἕλλην (Hellēn), meaning 'Greek' (in ethnic or cultural sense), with the adjectival suffix -ικός to form 'pertaining to Greeks or to Greek-ness.'
Definition

The original gloss equates 'Grecian' with 'non-Jewish,' whereas the revised gloss accurately defines the term as a Greek woman by ethnicity or culture and clarifies that the word does not simply mean 'non-Jewish.' This corrects a misunderstanding of the term's scope and meaning.

Original Strong's
feminine of Ἕλλην; a Grecian (i.e. non-Jewish) woman:--Greek.
SILEX Revision
A Greek woman; specifically, a female associated with Hellenic (Greek) language, culture, or identity. In broader usage, refers to a woman identified as 'Greek' in contrast to Judean or other non-Greek groups, often denoting both ethnic and cultural characteristics. In some New Testament and related Koine sources, refers to a gentile (non-Judean) woman, typically one who adopts, or is assumed to adopt, Greek customs or language.
From Ἕλλην (Hellēn, Greek man), with the feminine suffix -ις (-is), forming the feminine equivalent: 'Greek woman.' Root ultimately traced to λόγος (λόγ-) is etymologically unrelated. The stem here is Ἑλλην-.
Definition

The revised gloss clarifies that 'Ἑλληνιστής' refers specifically to Greek-speaking Israelites who have adopted aspects of Greek culture, not ethnic Greeks. The original gloss is ambiguous and could be misinterpreted as referring to Greeks or simply non-specific 'Greeks,' while 'Grecian' as a translation tradition can further obscure this distinction.

Original Strong's
from a derivative of Ἕλλην; a Hellenist or Greek-speaking Jew:--Grecian.
SILEX Revision
A person who adopts the Greek language and cultural practices; specifically, in Second Temple and New Testament contexts, a Judean or Israelite who is Greek-speaking and culturally influenced by Hellenism, typically in contrast to those speaking Hebrew or Aramaic. May refer to diaspora Judeans or Israelites for whom Greek is their primary language and who participate in Greek civic life or education.
Derived from Ἕλλην (Hellēn, 'Greek') with the agentive suffix -ιστής (-istēs), meaning 'one who adheres to or practices something'; thus, 'one aligned with Greekness' or 'Greek-cultured individual.'
Etymology

The SIBI gloss corrects the Strong's gloss by clarifying that the identification of 'Elmodam' with the Hebrew name 'Almodad' is conjectural and the derivation is uncertain, whereas the original more confidently asserts a link with 'Almodad.'

Original Strong's
of Hebrew origin (perhaps for אַלְמוֹדָד); Elmodam, an Israelite:--Elmodam.
SILEX Revision
A personal name; Elmodam. In the New Testament genealogy (Luke 3:28), 'Elmodam' refers to an individual in the ancestral line of Yeshua (Jesus). The word functions solely as a proper noun, designating a specific Israelite ancestor without an independent lexical meaning in Greek. It is a transliteration that preserves an earlier Semitic name rather than a Greek term with inherent semantic content. The possible underlying meaning in Hebrew, if derived from אַלְמוֹדָד (Almodad), is uncertain and likely not recognized by contemporary Greek readers.
Transliteration of a Semitic personal name, possibly from the Hebrew אַלְמוֹדָד (Almodad), but precise etymology is uncertain. The final '-μ' (mu) in Ἐλμωδάμ suggests dialectical variation or adaptation during transliteration from Hebrew or Aramaic sources into Greek. The Greek spelling serves to approximate the Hebrew phonology.
Etymology

The original Strong's gloss asserts a derivation 'from ἐλπίς,' but the revised gloss clarifies that while ἐλπίζω is derived from ἐλπίς, the ultimate Indo-European root is uncertain, correcting any implication of a certain etymological source.

Original Strong's
from ἐλπίς; to expect or confide:--(have, thing) hope(-d) (for), trust.
SILEX Revision
To hope for, to anticipate with expectation; in various contexts, to expect or look forward with confidence or assurance, often with the implication of trust or reliance. The primary sense is active expectation of a future event, usually with a positive outlook, but can also imply reliance on another's promise, person, or outcome.
From ἐλπίς (elpís), meaning 'hope' or 'expectation,' itself of uncertain origin; related to the Proto-Indo-European root *wel-/ *elb-, associated with turning or revolving, which conveys a sense of expectation or waiting. The verbal formation is a denominative from the noun ἐλπίς.
Translation Tradition

The SIBI gloss corrects the original's use of 'filthiness,' which reflects traditional translation choices rather than the more neutral lexical sense of impurity or uncleanness. The original limits the meaning to 'moral' impurity, whereas the revised gloss clarifies that the term can refer to physical, ritual, or moral states, depending on context.

Original Strong's
from ἀκάθαρτος; impurity (the state), morally:--filthiness.
SILEX Revision
State or condition of being unclean, impurity, especially in a ritual, moral, or physical sense. In different contexts, may denote the presence of something corrupting, polluting, or defiling, particularly with reference to moral or cultic standards. Used to signify absence of ritual purity, moral integrity, or to indicate a degraded condition.
From ἀκάθαρτος ('unclean,' 'impure') plus the abstract noun ending -ης (-tēs). The root ἀκαθαρτ- is formed from the privative prefix ἀ- ('not') + καθαρός ('clean,' 'pure').
Etymology

The revised gloss corrects the original by stating that the precise pre-Greek origin of the word is uncertain, while the original implies a direct root meaning to 'anticipate' as a primary verb. This corrects an over-simplified or possibly incorrect root derivation in the original.

Original Strong's
from a primary (to anticipate, usually with pleasure); expectation (abstractly or concretely) or confidence:--faith, hope.
SILEX Revision
Expectation directed toward the future, encompassing positive anticipation, trust, or confidence that something will occur or be fulfilled. In various contexts, ἐλπίς can refer to hope in a general sense (expectancy of favorable outcomes), confidence or trust placed in persons or deities, or reliance on promises or prospects, both secular and religious. The term may denote both the act of hoping and the object or content of hope itself.
Derived from the root ἐλπ- (to expect, to anticipate), possibly related to the Homeric infinitive ἔλπειν (to hope, to expect). No secure connection to non-Greek roots; etymology is Greek and well-attested from early usage.
Etymology

The original Strong's gloss asserts 'of foreign origin' without further clarification, whereas the revised gloss notes the etymology is uncertain and that the possible Semitic connection is not established. The revised gloss also moves 'wizard' from the definition of the name to its potential linguistic meaning, clarifying that the title's function as 'magician' is debated and not etymologically secure.

Original Strong's
of foreign origin; Elymas, a wizard:--Elymas.
SILEX Revision
Proper name designating an individual known as Elymas, identified in Acts 13:8 as a practitioner of magic or sorcery. Used specifically as a personal appellation, it does not describe a category or role, but denotes an individual recognized in the narrative as opposing Paul and Barnabas.
Foreign in origin; precise linguistic derivation is uncertain, but may be related to the Semitic root for 'wise' or 'magician' (possibly Arabic ʿalīm, 'learned, wise man'). The name is referenced as a title or nickname and is paired in the text with the description μάγος ('magician').
Etymology

The revised gloss corrects the original's identification of 'Chaldean origin', clarifying that the term is Aramaic. It specifies 'my God' as the meaning and provides a more accurate linguistic source.

Original Strong's
of Chaldean origin (אֱלָהּ with pronominal suffix) my God:--Eloi.
SILEX Revision
A vocative or emphatic form meaning 'my God,' used as a direct address to the deity. Found as a transliteration representing the Aramaic אֱלָהִי (ʾĔlāhî), typically employed in liturgical or lament contexts. The word is used in prayer or distress, expressing a personal plea or invocation to God.
Loanword from Aramaic אֱלָהִי (ʾĔlāhî), meaning 'my God,' itself derived from the root אלה ('elah, 'god') plus a first-person singular pronominal suffix. The Greek usage is a direct phonetic rendering of the Aramaic form, not a native Greek development.
Theological Bias

The original gloss introduces a theological interpretation by specifying 'subject to (eternal punishment)' and suggesting the primary sense of 'cast into' is judgment. The revised gloss corrects this, stating the meaning is primarily concrete ('throw into') and does not inherently imply judgment or punishment. The revised also clarifies that figurative uses are context-dependent.

Original Strong's
from ἐν and βάλλω; to throw on, i.e. (figuratively) subject to (eternal punishment):--cast into.
SILEX Revision
To throw or put into, to insert, place into, or cause to enter something; in extended or figurative use, to cause someone or something to come under a circumstance, such as judgment or punishment. The primary sense is active placement within a space or condition, whether physical, metaphorical, or situational.
A compound of the preposition ἐν ('in, into') and the verb βάλλω ('to throw, to cast'). Thus, 'to throw in' or 'to put into.'
Definition

The revised gloss specifies that the word refers to briefly dipping or immersing a portion (like bread) rather than full immersion, clarifying that the action is momentary and partial, which corrects and narrows the more general and ambiguous wording of the original gloss ('to whelm on, i.e. wet (a part...etc.)'). It also corrects potential confusion with ritual immersion, distinguishing it from βάπτιζω.

Original Strong's
from ἐν and βάπτω; to whelm on, i.e. wet (a part of the person, etc.) by contact with a fluid:--dip.
SILEX Revision
To dip or immerse (an object or part thereof) into a liquid, typically with the motion of plunging or touching lightly; to submerge or insert briefly in a fluid. In Koine Greek, most often used for moistening or dipping a piece of food (such as bread) into sauce or a liquid condiment, but can more generally refer to briefly placing or immersing something in liquid.
From the preposition ἐν ('in, into') and the verb βάπτω ('to dip, immerse, stain')—literally 'to dip into.'
Multiple

The revised gloss corrects the etymology, noting uncertainty about the second element's base, while Strong's asserts a presumed derivative. The definition is also corrected: 'intrude into' reflects a tradition-driven, possibly biased rendering, whereas 'to enter into, to investigate or explore' better captures the term’s figurative nuance without importing interpretive bias.

Original Strong's
from ἐν and a presumed derivative of the base of βάσις; equivalent to ἐμβαίνω; to intrude on (figuratively):--intrude into.
SILEX Revision
To enter into, to go in; figuratively, to investigate, penetrate, or interfere in matters, especially those that are private or restricted. In context, may carry a connotation of entering into realms or domains where one does not belong, sometimes implying presumptuousness or unauthorized access.
From ἐν ('in, into') and a derivative of the root βαινω ('to go, to step'), specifically related to the verbal base βᾰ- (basis: 'a going, a step'). Formed as an intensive compound, paralleling ἐμβαίνω ('to step in'), but with distinct nuance in usage.
Etymology

The revised gloss points out that the exact derivation beyond the preposition ἐν is uncertain, whereas the original confidently claims it derives from ἐν and the causative of ἐμβαίνω. The revised gloss also corrects the specific identification of the verbal element, noting a possible but not definite connection to βαίνω. Thus, the revised gloss corrects an overly certain and possibly incorrect etymological assignment in Strong's original gloss.

Original Strong's
from ἐν and (to mount; causative of ἐμβαίνω); to place on, i.e. transfer (aboard a vessel):--put in.
SILEX Revision
To cause someone or something to go or be placed onto or into another object, particularly to put or place on board (a ship or other vehicle). The primary sense concerns the action of embarking or causing embarkation, often with a sense of directed movement onto a vessel.
From ἐν ('in, into') and the causative stem related to βαίνω ('to go, step'), ultimately from ἐμβαίνω ('to embark, step in'). The verb is a causative form of ἐμβαίνω, meaning 'to cause to go in.'
Etymology

The revised gloss corrects the original's explicit etymological claim ('to snort with anger'), noting instead that while the verb conveys a vivid internal emotional response (including the idea of 'snorting'), the precise etymology is uncertain. The original overstates the etymological meaning by specifying 'to snort' as the source, which the revised gloss nuances and partially retracts.

Original Strong's
from ἐν and (to snort with anger); to have indignation on, i.e. (transitively) to blame, (intransitively) to sigh with chagrin, (specially) to sternly enjoin:--straitly charge, groan, murmur against.
SILEX Revision
To be deeply moved with emotion, especially anger or indignation, often expressed visibly or audibly. In the primary sense, ἐμβριμάομαι denotes a strong internal movement such as indignation, sternness, or agitation, which may be outwardly displayed by stern speech, groaning, or commanding with intensity. The term is used both of emotional agitation (such as being deeply upset or angry) and of issuing intense, emphatic instructions or rebuke.
From the preposition ἐν ('in') and the verb βριμάομαι ('to snort, roar with anger'), thus literally conveying the sense of being filled or inwardly seized with intense emotion, especially indignation.
Definition

The original gloss suggests ἐμέ can mean 'my(-self)' (which may imply reflexive or possessive usage), but the revised gloss clarifies that it is strictly the accusative object pronoun ('me') and does not imply possession or reflexivity. The revised gloss narrows the sense to prohibit meanings suggested in the original.

Original Strong's
a prolonged form of μέ; me:--I, me, my(-self).
SILEX Revision
First person singular accusative pronoun: 'me' — the object form of the Greek first person pronoun. Used to refer to the speaker as the recipient of an action. In certain contexts, can be emphatic, stressing the involvement or presence of the speaker as direct object. The form is distinguished from nominative ἐγώ ('I'), and may appear independently, with prepositions, or as part of a compound phrase emphasizing the first person.
From the Greek root ἐγώ (first person singular pronoun) with a standard accusative ending. ἐμέ is considered a prolonged or emphatic form of the simple με, with the same etymological origin (Proto-Indo-European *eg(h)om 'I'). The different forms (με and ἐμέ) both function as accusative, but ἐμέ is often used where emphasis is required or independently in a clause.
Definition

The SIBI gloss corrects the original by clarifying that ἐμμαίνομαι refers to intense, irrational hostility or violent rage rather than general madness or insanity. The original gloss, "be mad against," risks being misunderstood as literal insanity, while the revised gloss emphasizes the directed, hostile nature of the emotion.

Original Strong's
from ἐν and μαίνομαι; to rave on, i.e. rage at:--be mad against.
SILEX Revision
To be furiously enraged, to act with intense fury or rage; to display violent emotion, particularly in the sense of irrational behavior or speech directed against someone or something. The term emphasizes an uncontrolled, frenzied hostility rather than illness-induced madness.
The term is a compound of the preposition ἐν ('in, within') and the verb μαίνομαι ('to rage, to be mad, to be frenzied'), literally meaning 'to be in a state of rage' or 'to be possessed by frenzy.'
Etymology

The revised gloss corrects the original's assertion that the name Emmaus is 'probably of Hebrew origin' and specifically linked to the Hebrew word יֵם, by noting that the etymology is uncertain and that possible connections to Hebrew/Aramaic roots related to 'warm spring' are not definitively established.

Original Strong's
probably of Hebrew origin (compare יֵם); Emmaus, a place in Palestine:--Emmaus.
SILEX Revision
Emmaus — a village whose name identifies a specific location; used singularly as a proper place name in ancient sources. In the New Testament context, Emmaus refers to a village mentioned as being sixty stadia from Jerusalem, noted as the destination of two disciples after the crucifixion.
From Hebrew origin, possibly from the root חַמָּה (ḥammāh, 'warm spring') or יַמָּה (yam, 'sea, lake'), though the association is uncertain. The name may have originally referred to a place characterized by warm springs. Etymology uncertain.
Definition

The original gloss incorrectly includes 'mine, my,' implying a possessive use, which belongs instead to ἐμός/ἐμή. The revised gloss clarifies that ἐμοί is dative and not used for possession, correcting the definition.

Original Strong's
a prolonged form of μοί; to me:--I, me, mine, my.
SILEX Revision
Dative singular form of the first person pronoun, denoting 'to me' or 'for me,' expressing the idea of recipient, interest, or association, depending on context. Used to indicate the person to or for whom something is done, or about whom something pertains. In possessive constructions, it may signal personal interest or involvement. Also used in expressions of relation, advantage, or concern.
From the root ἐγώ (first person singular pronoun, 'I'), with the dative case ending -οί; ἐμοί is a 'prolonged' or emphatic dative form used alongside the enclitic μοί, often for emphasis or after prepositions.
Etymology

The original gloss incorrectly claims ἐμοῦ is a prolonged form of μόχθος, while the revised gloss corrects this by deriving it straightforwardly from ἐγώ and explicitly states that it is not from μόχθος.

Original Strong's
a prolonged form of μόχθος; of me:--me, mine, my.
SILEX Revision
Genitive singular form of the first-person singular pronoun; indicates possession, relationship, or origin from oneself. In context, typically translates as 'of me,' 'my,' or 'mine,' depending on the grammatical structure. Used for possession, partitive relationships, or other genitival usages indicating that something pertains to or originates from the speaker.
Pronoun derived from the Greek first-person singular root ἐγώ (egō, 'I'). The form ἐμοῦ is the genitive singular; forms such as μου are also used (enclitic/atonic variant).
Definition

The SIBI gloss corrects the original's implication that 'ἐμπαίκτης' means or implies 'false teacher.' The revised gloss states it simply means 'mocker' or 'scoffer,' clarifying that the term does not inherently denote a false teacher, even though mockers may oppose teachings. This corrects a definition error in the original gloss.

Original Strong's
from ἐμπαίζω; a derider, i.e. (by implication) a false teacher:--mocker, scoffer.
SILEX Revision
One who mocks or ridicules; specifically, a person who derides or makes fun of others, often with a tone of contempt or scorn. In certain contexts, particularly among early Christian writings, it can refer to someone who scoffs at, or ridicules, matters considered sacred or serious, sometimes implying opposition to true teaching or belief. The primary and literal sense denotes a mocker, while an extended context-specific nuance may refer to one who dismisses or mocks religious instruction, occasionally by implication a false teacher, though this latter sense is contextual and not intrinsic to the term's primary meaning.
From the verb ἐμπαίζω (empaízō, 'to mock, ridicule, treat with derision') with the agentive suffix -της (-tēs), forming a noun meaning 'mocking person' or 'mocker.' The stem παιγ- carries the idea of play or jest, while the prefix ἐμ- ('in, at') intensifies the action of mocking or deriding directly.
Definition

The revised gloss restricts the meaning to literal inhalation or breathing in, and cautions that figurative senses must be supported by context, whereas the original offered an explicit figurative sense ('to be animated by (bent upon)').

Original Strong's
from ἐν and πνέω; to inhale, i.e. (figuratively) to be animated by (bent upon):--breathe.
SILEX Revision
To breathe into or upon; in extended or figurative use, to be filled with or driven by (as in motivation, hostility, or inspiration). While the core lexical sense is 'to breathe in' or 'breathe on,' in certain contexts, especially in Hellenistic and early Christian writings, it can signify to be animated, moved, or deeply possessed by an emotion or impulse.
From ἐν ('in, into') and πνέω ('to blow, to breathe'); thus, 'to breathe in/into.' The compound describes a direction or infusion of breath or spirit.
Definition

The revised gloss corrects the original by clarifying that ἐμπορία primarily refers to the activity of trade or commerce, not merely merchandise (goods). Strong's reduces the sense to 'merchandise,' whereas the revised gloss makes clear it denotes the process or practice of buying and selling, not just the goods themselves.

Original Strong's
feminine from ἔμπορος; traffic:--merchandise.
SILEX Revision
Trade, commercial activity involving the buying and selling of goods; specifically, the practice or business of commerce. Also, in certain contexts, a collective term for goods or merchandise intended for trade.
From the noun ἔμπορος (emporos, 'merchant' or 'trader'), which itself is formed from the preposition ἐν ('in') and πόρος ('way, passage'), indicating 'one who travels in the way,' i.e., a trader who traverses routes of commerce.
Definition

The original gloss equates the term with 'merchandise', which refers to goods, while the revised gloss appropriately identifies it as a place—the marketplace or trading center—correcting the definition. The original conflates the location with the goods sold there, which is inaccurate.

Original Strong's
neuter from ἔμπορος; a mart ("emporium"):--merchandise.
SILEX Revision
A place of trade or commercial exchange, specifically a market, trading post, or emporium where goods are sold, bought, and exchanged. The term primarily denotes an established site or building dedicated to mercantile activity, especially in a port or major urban center. In broader contexts, it may refer to the trade or commercial activity occurring there.
Derived from ἔμπορος ('merchant, trader'), itself from ἐν ('in') + πόρος ('passage, journey'), collectively meaning 'one who goes on a journey/expedition for trade'. Ἐμπόριον is the noun form signifying the location related to the action of trading.
Definition

The revised gloss removes 'against' as a core meaning, clarifying that 'against' is only contextually inferred and not inherent to the word's definition, correcting the original's inclusion of that sense as primary.

Original Strong's
from ἐν and πρός; in front of (in place (literally or figuratively) or time):--against, at, before, (in presence, sight) of.
SILEX Revision
Primarily, 'before' or 'in front (of)' in reference to position, location, or sequence; used with both concrete and abstract senses. Refers to being situated spatially before someone or something (in their presence, ahead of, facing), or temporally in advance of an event (prior, previously). Can also mean 'in the presence of' or 'in the sight of' someone in more formal or legal contexts. In certain idioms, can express opposition ('against'), though this is uncommon and contextual.
From an adverbial formation: prefix ἐμ- (variant of ἐν, 'in') + πρός ('toward, before') + the suffix -θεν denoting direction or origin; thus, literally 'from before' or 'from the front.'
Definition

The revised gloss narrows the meaning, clarifying that 'ἐμφανής' refers to something clearly visible or evident, not necessarily manifested 'openly' or in public. The original gloss includes the term 'openly,' which could mislead one to think the word inherently signifies public display, while the revised gloss corrects this by focusing on the sense of clarity or obviousness rather than public exposure.

Original Strong's
from a compound of ἐν and φαίνω; apparent in self:--manifest, openly.
SILEX Revision
Clearly visible or evident; openly apparent to the senses or to understanding. The term emphasizes visibility or manifestation without concealment. In various contexts, it may refer to something that is readily recognized or evident to those observing, or more abstractly, something clearly revealed or made known.
Formed from the preposition ἐν ('in') and the root φαίνω ('to shine, appear, bring to light'), meaning 'brought into visibility' or 'made apparent.' The word is a compound adjective structure, literally meaning 'in appearance,' indicating that something is visible in itself or clearly seen.
Definition

The SIBI gloss corrects the Strong's definition by clarifying that 'ἄκακος' does not mean 'harmless' in the sense of being incapable of causing harm or naive/simple, but rather innocent, guileless, and not inclined to do harm. It also clarifies that the term does not imply naivete or ignorance, countering Strong's inclusion of 'simple' and 'unsuspecting'.

Original Strong's
from Α (as a negative particle) and κακός; not bad, i.e. (objectively) innocent or (subjectively) unsuspecting:--harmless, simple.
SILEX Revision
Primarily: innocent, without malice, untainted by evil intent or wrongdoing; also, lacking deceit or craftiness. The term describes someone who is not disposed to harm or ill, and by extension, may characterize persons who are guileless, unsuspecting, or genuinely well-intentioned in their actions or attitudes.
From the prefix ἀ- (a-, marking negation: 'not') and κακός (kakos, 'bad', 'evil', 'harmful'), so literally 'not evil' or 'not bad'.
Etymology

The revised gloss corrects Strong's claim that ἐμφυσάω is from ἐν and φύω ('to produce, bring forth'). The modern gloss clarifies that its etymology is related instead to φυσάω ('to blow'), rejecting the link to φύω as unsupported.

Original Strong's
from ἐν and (to puff) (compare φύω); to blow at or on:--breathe on.
SILEX Revision
To blow upon or into; specifically, to breathe upon someone. In various contexts, this can refer to exhaling, breathing out toward or upon another, or imparting breath in a deliberate or ritualistic act. The primary sense is the physical act of exhalation directed at an object or person, but it can also carry metaphorical meanings in some texts (such as conferring spirit, life, or authority through the act of breathing upon someone).
From the preposition ἐν ('in, on, upon') and the verb φυσάω ('to blow, to breathe'), thus forming a compound meaning 'to blow on' or 'breathe upon.' Cognate with classical Greek terms in medical and ritual contexts. Related to φῦσα ('bellows'), φυσητήρ ('blower'). Root: φύσ- ('to blow, to breathe').
Definition

The revised gloss corrects the original by broadening the definition beyond 'engrafted' to include 'implanted, inborn, or innate.' The original definition limits the meaning to 'engrafted' in a figurative sense, while the revised gloss clarifies that it refers more generally to something inherent or originating from within, not just something grafted onto another.

Original Strong's
from ἐν and a derivative of φύω; implanted (figuratively):--engrafted.
SILEX Revision
Innate, inborn, implanted by nature or by an external agent. In Hellenistic and Koine Greek, most often refers to something placed or established within a person or thing, either by natural growth (innate, natural) or by deliberate cultivation (implanted, engrafted; used in agricultural, moral, or spiritual metaphors).
Formed from ἐν ('in') and the verbal root φυτ-, from φύω ('to grow, to produce'); literally 'grown in' or 'planted in'.
Definition

The SIBI gloss narrows the definition regarding 'instrumentality': while Strong's includes instrumentality as a typical sense, the revised gloss states that ἐν rarely indicates instrumentality or agency, and such instances depend on context. This corrects an overbroad claim in the original. Additionally, the original's extensive gloss list follows KJV translation tradition, whereas the revised gloss focuses on the consistent core meaning.

Original Strong's
a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between εἰς and ἐκ); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
SILEX Revision
A primary preposition expressing location or position within a space, time, or circumstance; in, within, or among. Also marks circumstances, means, manner, or reference in which something happens. Commonly indicates being inside or enclosed by something (literal or metaphorical), or the context in which an event occurs. By extension, can denote by means of, with, or in the course of, reflecting a broad range of relational or situational uses dependent on context.
The preposition ἐν is directly from ancient Greek and is cognate with Latin 'in', Sanskrit 'in', and English 'in'. It is an inherited Indo-European locative preposition expressing position inside or within.
Etymology

The revised gloss notes that the etymological formation from ἐν and ἀντί is debated, correcting the original's assertion of a straightforward compound, and broadens the semantic range with more nuanced usage notes.

Original Strong's
from ἐν and ἀντί; in front (i.e. figuratively, presence) of:--before.
SILEX Revision
Primarily, 'opposite, in front of, before (in place or position)'; signifies a spatial or figurative orientation that locates one thing as facing or positioned before another. In extended or figurative uses, can mean 'in the presence of,' denoting before someone (especially an authority or significant figure), or 'in view of' as acknowledging the regard or consideration of someone or something.
Formed from the preposition ἐν ('in') and ἀντί ('opposite; instead of'); originally a compound preposition expressing spatial opposition or face-to-face proximity.
Definition

The revised gloss corrects the original's mistaken inclusion of 'rule' as a possible meaning, clarifies that ἐνάρχομαι strictly means 'to begin' or 'to initiate,' and explains the confusion with ἄρχω ('to rule') is incorrect.

Original Strong's
from ἐν and ἄρχομαι; to commence on:--rule (by mistake for ἄρχω).
SILEX Revision
To begin, to make a beginning, to start an action or process. In Koine and Hellenistic usage, particularly refers to initiating a process or undertaking, sometimes with a formal or ceremonial nuance. May emphasize the inception of a significant endeavor or rite.
From the preposition ἐν ('in') and the middle/passive form ἄρχομαι from ἄρχω ('to begin, to lead').
Etymology

The revised gloss corrects the original's assertion that ἄκανθα is probably from the same root as ἀκμή; the SIBI gloss states the term's root is uncertain and probably pre-Greek, not directly related to ἀκμή.

Original Strong's
probably from the same as ἀκμήν; a thorn:--thorn.
SILEX Revision
A thorn or prickle; the sharp, stiff, and often pointed projection found on certain plants. In various contexts, can refer specifically to a thorn bush or bramble, or more generally to any thorny plant. Also used metaphorically for something that is an impediment, source of suffering, or difficulty.
From the root ἀκανθ-; possibly related to ἀκμόν (point, edge), though the precise relationship is debated. Cognate with other Indo-European terms for thorn or prickle. The etymology is generally considered uncertain beyond Greek formations.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that ἔνδειξις does not inherently mean a formal declaration; it emphasizes visible manifestation or evidence, rather than a formal or judicial declaration as implied by Strong's 'declare.'

Original Strong's
from ἐνδείκνυμι; indication (abstractly):--declare, evident token, proof.
SILEX Revision
Indication, evidence, demonstration; the act or process of making something known or manifest. In various contexts, primarily denotes a sign, evidence, or clear proof of something—whether it be a factual reality, a quality (such as righteousness or judgment), or a social or legal status. Can refer to a visible or concrete manifestation that serves to confirm or demonstrate a reality or claim, ranging from an internal assurance to an external proof or display. Also used for a formal demonstration in legal or rhetorical contexts.
Formed from the verb ἐνδείκνυμι ('to point out, show, demonstrate, indicate'), with the noun-forming suffix -σις indicating the act, result, or process of the verb. Thus, ἔνδειξις means 'indication, demonstration' as that which is shown, pointed out, or made evident.
Definition

The SIBI gloss corrects the nuance implied by the Strong's gloss; 'to invest (with a garment): clothe in, wear' is corrected to emphasize specifically the act of putting on or dressing (not merely 'wear'), pointing out that ἐνδιδύσκω refers to the process of dressing rather than the state of being clothed or wearing. Strong's gloss includes 'wear,' which is inaccurate for this verb.

Original Strong's
a prolonged form of ἐνδύω; to invest (with a garment):--clothe in, wear.
SILEX Revision
To put on clothing, to dress or clothe oneself (or another) in a garment; in some contexts, to be arrayed or be given certain garments. The word emphasizes the process of putting on or endowing with an article of clothing, sometimes carrying the sense of formal or ceremonial investiture.
From the root δύω (to enter, go into) with the prefix ἐν- (in, on), with the verbal form modified to indicate the process or action of dressing. ἐνδιδύσκω is an intensive or prolonged form of ἐνδύω, likely using the iterative/formative -σκω ending.
Definition

The revised gloss narrows and clarifies the definition to emphasize an internal structure or building, and corrects the original's possible implication of a general residence. It also avoids equating it with a general 'structure' or 'residence,' focusing instead on something constructed inside, such as an internal part of a building.

Original Strong's
from a compound of ἐν and a derivative of the base of δῆμος; a housing in (residence), i.e. structure:--building.
SILEX Revision
An inner structure, inner construction, or the act/process of constructing something internally. The term primarily denotes the building or housing found within another structure or space, emphasizing what is internal rather than external.
Formed from ἐν ('in, within') and δόμησις (from the base of δέμω, 'to build'). δόμησις itself refers to the act of building or construction, so ἐνδόμησις specifies what has been built or is situated within. The word is not attested in earlier Greek outside of biblical and related Hellenistic Jewish contexts.
Definition

The original gloss defines ἀκάνθινος as simply 'thorny,' which implies a characteristic, while the revised gloss clarifies it specifically means 'made of thorns' or 'constructed from thorns,' describing something fashioned from thorns rather than merely 'thorny' in nature. This corrects a common oversimplification in earlier lexicons.

Original Strong's
from ἄκανθα; thorny:--of thorns.
SILEX Revision
Made of thorn branches; consisting of or constructed from thorns. Primarily describes objects formed or woven from thorns, such as a crown or wreath. The term conveys the literal material composition (of thorns) without specifying a symbolic meaning.
From the noun ἄκανθα (thorn, prickly plant) combined with the adjectival suffix -ινος, indicating material composition or made of — thus, 'made of thorns' or 'thorny.' The formation follows a common Greek morphological pattern.
Definition

The revised gloss clarifies that 'ἔνδοξος' broadly denotes honor, renown, or distinction, not just 'glory' in a metaphysical or religious sense as suggested by Strong's. Strong's gloss, influenced by translation tradition, leans toward 'glory' and 'glorious,' while the revised gloss corrects this by including a broader range of meanings such as 'honored,' 'illustrious,' and 'renowned.'

Original Strong's
from ἐν and δόξα; in glory, i.e. splendid, (figuratively) noble:--glorious, gorgeous(-ly), honourable.
SILEX Revision
renowned, honored, held in high esteem; possessing glory, splendor, or distinction, either through public reputation, visible magnificence, or recognized excellence. The term can refer to physical beauty, to social status, or to moral or intellectual distinction, depending on the context. Often used both literally (splendid, magnificent) and figuratively (honorable, esteemed, illustrious).
From ἐν (‘in’) + δόξα (‘glory’, ‘reputation’, ‘esteem’), meaning ‘in glory’ or ‘in honor’. It is a compound adjective, signifying the state of being in or characterized by δόξα.
Definition

The revised gloss corrects the original's restriction to 'especially the outer robe' by noting that ἔνδυμα is not specific to type or function and can refer to any article of clothing. The original gloss's limitation is not supported by the evidence presented in the revised gloss.

Original Strong's
from ἐνδύω; apparel (especially the outer robe):--clothing, garment, raiment.
SILEX Revision
Clothing, garment, typically an article of attire worn on the body. The term may denote a specific garment such as a robe, but generally refers to apparel or dress. In various contexts, it may imply both everyday clothing and special or formal garments, including festive dress or wedding attire.
From ἐνδύω (to put on, clothe oneself), formed with the suffix -μα indicating the result of an action; thus, ἔνδυμα is properly 'that which is put on.'
Etymology

The revised gloss corrects the original's etymology by stating that the suggested root (ἔννομος) is incorrect. The revised etymology clarifies the word is related to δύνω and ἐνδύω, not ἔννομος. The primary definition is refined but not fundamentally changed; the main correction concerns the root derivation.

Original Strong's
from ἔννομος and δύνω; to sink (by implication, wrap (compare ἐνδύω) on, i.e. (figuratively) sneak:--creep.
SILEX Revision
To slip in, to enter stealthily; in contexts, to insinuate oneself, to come or go in without being noticed, sometimes with the connotation of entering by stealth or craft. Can carry figurative senses of surreptitious behavior or seeping in under cover.
Likely derived from the preposition ἐν (in, into) and δύνω (to sink, to go down). Related in form to ἐνδύω (to put on), but the semantic development here aligns with the verb δύνω as used for motion into or under. Etymology suggests a nuance of moving inward/outward or submerging. Not ultimately related to ἔννομος. Root formation possibly influenced by analogy with other verbs of ingress.
Definition

The revised gloss corrects the original by clarifying that the word denotes an ambush or trap in a primarily literal, not figurative, sense; and that 'murderous purpose' is contextual, not inherent. The original gloss's extension to 'murderous' and use as a figurative (metaphorical) 'lay wait' is too narrow and may mislead about the word's typical use.

Original Strong's
feminine from ἐν and the base of ἑδραῖος; an ambuscade, i.e. (figuratively) murderous purpose:--lay wait. See also ἔνεδρον.
SILEX Revision
A place of ambush, a lying in wait (especially for the purpose of seizing or attacking); figuratively, a plot or scheme intended to harm. In most Koine and Hellenistic contexts, refers specifically to a hidden position for a hostile purpose, most often in military or criminal contexts; also can denote the act or instance of ambush itself or a plotted assault.
Derived from the preposition ἐν ('in') and the base ἕδρα ('seat,' 'basis,' or 'place'), thus literally denoting a 'place where one sits in,' i.e., a place of concealment for an ambush. Closely related to ἔνεδρον, the neuter form, with same root.
Definition

The original gloss specifies 'plot assassination' as the figurative use, whereas the revised gloss corrects this by stating there is no inherent implication of assassination—the word generally refers to ambush or lying in wait, with the intended harm depending on context.

Original Strong's
from ἐνέδρα; to lurk, i.e. (figuratively) plot assassination:--lay wait for.
SILEX Revision
To lie in wait, to ambush, primarily indicating the act of hiding with intent to attack or seize by surprise. In extended or metaphorical contexts, can indicate plotting or setting a trap against someone with hostile intent.
From the noun ἐνέδρα (ambush, a lying in wait), which is itself from ἐν (in) and ἕδρα (a seat, base, or position); thus originally meaning 'to be positioned in ambush.' The verb formation is regular, following Greek verbal morphology from a nominal root.
Definition

The original gloss narrows the meaning to specifically 'murderous design' when used figuratively, whereas the revised gloss corrects this by indicating a broader range of secretive or stealthy intentions to harm, not necessarily murder, and advises against importing connotations like murder unless the context requires it.

Original Strong's
neuter of the same as ἐνέδρα; an ambush, i.e. (figuratively) murderous design:--lying in wait.
SILEX Revision
A place or act of ambush; the act of lying in wait for hostile or violent purpose, most commonly in the sense of setting a trap or an ambuscade. In extended or figurative usage, a scheme or plot to harm another, especially by treachery or surprise attack. The core meaning is the establishment or execution of a concealed attack, but the term can also refer abstractly to the intent or plan of ambush, especially as an element of deceptive or underhanded hostility.
From the root ἐνέδρ- (cf. ἐνέδρα, 'ambush,' 'ambuscade'), itself derived from ἐν ('in') + ἕδρα ('seat, place'), with the sense of 'a sitting-in' or taking up a position in concealment. The form ἔνεδρον is a neuter substantive, literally 'a thing placed in ambush.'
Etymology

The revised gloss corrects the Strong's etymology, stating that the derivation from 'ennomos' is inaccurate and clarifying the true roots as 'en' and 'eilēō'.

Original Strong's
from ἔννομος and the base of εἱλίσσω; to enwrap:--wrap in.
SILEX Revision
To wrap in, to envelop, to wind or fold around. The word refers most directly to the physical act of enclosing or covering something by winding or folding fabric or another material around it. Its primary usage pertains to the act of binding or covering something, often with a cloth or linen, especially in funerary, ritual, or preservative contexts. More broadly, it can refer to any form of wrapping, enveloping, or enclosing, either literal or metaphorical.
Formed from the preposition ἐν ('in, into') and a derivative of εἱλίσσω ('to roll, to wrap, to wind'), thus meaning 'to wind in' or 'to enwrap'. The etymology is straightforwardly compositional with no direct connection to ἔννομος (which is not etymologically relevant here).
Etymology

The revised gloss corrects the original's etymology, clarifying that 'ἔνειμι' is formed from 'ἐν' and 'εἰμί', not from 'ἔννομος' and 'εἰμί'. The original gives an incorrect root derivation, which the revised gloss rectifies.

Original Strong's
from ἔννομος and εἰμί; to be within (neuter participle plural):--such things as … have. See also ἔνι.
SILEX Revision
To be in, to be present within, to exist or be found in a particular state or place. The verb ἔνειμι expresses the sense of being contained in or associated intrinsically with something, indicating actual presence, existence, or occurrence within a given context.
Formed from the preposition ἐν ('in, within') and the verb εἰμί ('to be'), hence 'to be in.' The formation is analogous to other prefixed forms combining a preposition and εἰμί, e.g., πάρειμι (to be present, literally 'to be beside').
Definition

The revised gloss clarifies that ἐνέργημα refers to the result or effect produced by activity or power, emphasizing the outcome rather than the process. The original gloss introduces 'operation, working' as possible translations, which can blur the distinction between the result and the process, whereas the revised update specifically cautions to differentiate between them.

Original Strong's
from ἐνεργέω; an effect:--operation, working.
SILEX Revision
A result or manifestation of activity; specifically, a concrete effect or outcome produced by an active power or working. In Koine Greek contexts, primarily denotes the manifestation of energy or power, particularly as the outcome of spiritual or supernatural working.
From the verb ἐνεργέω (to be at work, to operate, to effect), itself from the root ἐν- (in) + ἔργον (work, deed). ἐνέργημα is a neuter noun formed from the verb's present participle stem, denoting the product or result of energetic action.
Definition

The SIBI gloss corrects the Strong's gloss by clarifying that the primary sense is to bear a grudge or animosity, not to physically ensnare or entangle. The original gloss's focus on literal 'entanglement' or 'snaring' is misleading for the Koine usage, which centers on emotional or accusatory hostility.

Original Strong's
from ἐν and ἔχω; to hold in or upon, i.e. ensnare; by implication, to keep a grudge:--entangle with, have a quarrel against, urge.
SILEX Revision
To hold fast, keep within, or maintain a grip on someone or something; in context, to harbor feelings against someone (such as resentment, anger, or enmity), or to be entangled, especially in an emotional or relational sense. The primary meaning is to hold in or upon, which extends to the figurative sense of maintaining a grudge or being hostile.
Formed from the preposition ἐν ('in, within') and the verb ἔχω ('to have, to hold').
Etymology

The revised gloss corrects the original's claim that ἐνθάδε comes from a 'prolonged form of ἐν,' stating instead that the exact formation is uncertain but it is related to ἐν and a demonstrative element. The revision narrows the etymological assertion, removing Strong's oversimplification.

Original Strong's
from a prolonged form of ἐν; properly, within, i.e. (of place) here, hither:--(t-)here, hither.
SILEX Revision
An adverb denoting location with the primary sense 'at this place' or 'here.' It indicates a specific spatial point within the speaker's or author's present context, sometimes in contrast with another location ('not there, but here'). In some contexts, it may be used more broadly as a demonstrative of presence ('in this context, at this moment'), though the basic nuance is spatial.
From the preposition ἐν ('in, at') and the deictic particle -θάδε ('here'), forming an adverbial expression. The suffix -θάδε is related to demonstratives in Greek used to indicate place; it is commonly found in adverbial forms (e.g., ἐκεῖθάδε, ἐνταῦθα).