1
Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.
James, a slave of God and of the Lord Jesus Christ, to the twelve tribes that are in the Dispersion: greetings.
The barest epistolary prescript — sender, addressee, and the infinitive χαίρειν of Hellenistic letters (cf. Acts 15:23; 23:26). No thanksgiving follows; the letter plunges straight into exhortation.
Word-by-word analysis· 15 words
ἸάκωβοςJamesNominativenominative (letter sender)Ἰάκωβος: the Greek form of Hebrew Yaʿaqob ('Jacob'); traditionally James the brother of the Lord and head of the Jerusalem church (Acts 15; Gal 1:19).
θεοῦof GodGenitivegenitive of relationship (whose slave)θεός: God; James's slavery is owed jointly to God and to the Lord Jesus, set side by side.
καὶandconnective conjunction
κυρίουof the LordGenitivegenitive of relationship (whose slave)κύριος: 'Lord'; applied to Jesus alongside θεός, a high christological coupling within the very first line.
ἸησοῦJesusGenitivegenitive (apposition to κυρίου)Ἰησοῦς: Jesus; the personal name, here in the solemn full title.
ΧριστοῦChristGenitivegenitive (apposition to κυρίου)Χριστός: 'Anointed, Messiah'; one of only two explicit uses of the name in the letter (cf. 2:1).
δοῦλοςslaveNominativenominative in apposition (self-designation)δοῦλος: 'bondservant, slave'; a title of total belonging, echoing the prophets as 'servants of the LORD' (cf. Rom 1:1; Phil 1:1).
ταῖςto theDativearticle (dat. of recipient)
δώδεκαtwelveDativeindeclinable numeral (attributive)δώδεκα: 'twelve'; the restored people of God under the imagery of the twelve tribes (cf. Matt 19:28; Rev 7).
φυλαῖςtribesDativeindirect object (addressee)φυλή: 'tribe'; here figuratively of the messianic people scattered abroad, a Jewish-Christian readership.
ταῖςthe onesDativearticle (attributive, with prep. phrase)
ἐνinpreposition + dative (location)
τῇtheDativearticle
διασπορᾷDispersionDativeobject of ἐν (location)διασπορά: 'Dispersion, Diaspora'; the technical term for Jews scattered among the nations (Deut 28:25 LXX; John 7:35), applied to the scattered church (cf. 1 Pet 1:1).
χαίρεινgreetingsPres Act Inf · χαίρωinfinitive absolute (epistolary salutation)→ idiomatic infinitiveχαίρω: 'rejoice'; the bare infinitive ('greeting') of the Hellenistic letter-opening, here perhaps echoed in the χαρά of v.2.
2
Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις,
Consider it all joy, my brothers, whenever you fall into various trials,
The first command, asyndetic and arresting: trials are to be met with deliberate, total joy. χαρά picks up the χαίρειν of v.1 by paronomasia.
Word-by-word analysis· 9 words
ΠᾶσανallAccusativeattributive adjective (with χαρὰν)πᾶς: 'all, every'; here 'sheer, unmixed joy' — joy of every kind, with nothing held back.
χαρὰνjoyAccusativecomplement (double accusative with ἡγήσασθε)χαρά: 'joy'; the predicate of the reckoning — to regard trials as occasion for joy (cf. Matt 5:12; Rom 5:3).
ἡγήσασθεconsiderAor Mid Impv 2 Pl · ἡγέομαιimperative (main verb)→ constative aorist (commanded reckoning)ἡγέομαι: 'lead; consider, reckon'; a deliberate act of judgment — to assess trials over against their outcome (cf. Phil 3:7–8).
ἀδελφοίbrothersVocativevocative (direct address)ἀδελφός: 'brother'; the warm, recurring address (some fifteen times) marking each new turn in James's argument.
μουmyGenitivegenitive of relationship (possessive)
ὅτανwhenevertemporal conjunction (indefinite)ὅταν: 'whenever'; with the subjunctive, trials are assumed not as 'if' but as recurring 'when' — a normal feature of the life of faith.
πειρασμοῖςtrialsDativeobject of περιπέσητε (dat. with verb)πειρασμός: 'trial, test, temptation'; here outward trials/afflictions, the sense that will shift toward inner 'temptation' in vv.13–14.
περιπέσητεyou fall intoAor Act Subj 2 Pl · περιπίπτωsubjunctive (indefinite temporal clause)→ ingressive aorist (encounter)περιπίπτω: 'fall in with, encounter'; lit. 'fall around into,' as a traveler 'falls among robbers' (Luke 10:30) — being unexpectedly surrounded by trials.
ποικίλοιςvariousDativeattributive adjective (with πειρασμοῖς)ποικίλος: 'many-colored, manifold, various'; trials of every shade and kind (cf. 1 Pet 1:6, the same phrase).
3
γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν·
knowing that the testing of your faith produces endurance;
The reason joy is reasonable: trials are a refining test whose product is ὑπομονή. The participle γινώσκοντες grounds the imperative of v.2.
Word-by-word analysis· 9 words
γινώσκοντεςknowingPres Act Ptc · Nom Pl Masc · γινώσκωcausal participle (grounds v.2)→ gnomic presentγινώσκω: 'know, recognize'; the settled knowledge of faith's outcome that makes joy in trial possible.
ὅτιthatconjunction (content clause)
τὸtheNominativearticle (with δοκίμιον)
δοκίμιονtestingNominativesubjectδοκίμιον: 'the testing, proving' (or 'genuineness'); the assaying of metal applied to faith (Prov 27:21 LXX; 1 Pet 1:7).
ὑμῶνyourGenitivegenitive (possessive, with πίστεως)
τῆςof theGenitivearticle (with πίστεως)
πίστεωςof faithGenitiveobjective genitive (what is tested)πίστις: 'faith, faithfulness'; the trust in God that the trial assays and so strengthens.
κατεργάζεταιproducesPres Mid Indic 3 Sg · κατεργάζομαιmain verb (of the content clause)→ gnomic presentκατεργάζομαι: 'work out, bring about, produce'; an intensive of ἐργάζομαι — the trial effectively manufactures endurance (cf. Rom 5:3).
ὑπομονήνenduranceAccusativedirect objectὑπομονή: 'endurance, steadfastness'; lit. 'remaining under' — not passive resignation but active perseverance under pressure (cf. Rom 5:3–4; Luke 21:19).
4
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.
and let endurance have its complete work, that you may be perfect and whole, lacking in nothing.
From endurance to maturity: endurance must be allowed to finish its work, so that the believer is τέλειος — the chapter's goal-word, framing all that follows.
Word-by-word analysis· 14 words
ἡtheNominativearticle (with ὑπομονὴ)
δὲandconnective particle (continuative)δέ: 'and, but'; here mild continuation, carrying ὑπομονή forward from v.3 by 'staircase' linkage.
ὑπομονὴenduranceNominativesubjectὑπομονή: 'endurance' (see v.3); now personified as a worker whose task must be allowed to reach completion.
ἔργονworkAccusativedirect objectἔργον: 'work, deed'; the finished product or effect that endurance is meant to bring about.
τέλειονcompleteAccusativeattributive adjective (with ἔργον)τέλειος: 'complete, mature, perfect'; from τέλος ('end, goal') — a work brought to its intended end, not flawlessness but maturity.
ἐχέτωlet havePres Act Impv 3 Sg · ἔχωimperative (third person)→ progressive present (ongoing)ἔχω: 'have, hold'; the command not to cut short the process — to let endurance keep doing its work.
ἵναthatconjunction (purpose/result)ἵνα: 'in order that'; introducing the goal of the whole sequence — mature, complete believers.
ἦτεyou may bePres Act Subj 2 Pl · εἰμίsubjunctive (purpose clause)→ stative presentεἰμί: 'be'; the resulting settled condition of completeness.
τέλειοιperfectNominativepredicate adjectiveτέλειος: 'complete, mature' (see above); James's key virtue-word for the whole-hearted, undivided person (cf. 1:17, 25; 3:2).
καὶandconnective conjunction
ὁλόκληροιwholeNominativepredicate adjectiveὁλόκληρος: 'whole, intact, complete in every part' (ὅλος + κλῆρος); sound and entire, with no part missing — the antithesis of the 'double-minded' man (v.8).
ἐνinpreposition + dative (respect)
μηδενὶnothingDativeobject of ἐν (dat. of respect)μηδείς: 'no one, nothing'; 'in no respect falling short' — total sufficiency.
λειπόμενοιlackingPres Mid/Pass Ptc · Nom Pl Masc · λείπωparticiple (predicate, attendant)→ progressive presentλείπω: 'leave, lack, fall short'; the verb whose noun-link prepares the next thought — 'if anyone lacks (λείπεται) wisdom' (v.5).
5
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ.
But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.
Catchword link on 'lacking': the trial-tested life will lack wisdom, and James points to the giving God. The first of several conditional 'if anyone' instructions (cf. vv.23, 26).
Word-by-word analysis· 19 words
Εἰifconjunction (first-class condition)εἰ: 'if'; with the indicative, a condition assumed real — and indeed some do lack wisdom.
δέbutconnective particle (transitional)δέ: 'but, and'; marking the turn to the new topic of wisdom.
τιςanyoneNominativesubject (indefinite pronoun)τις: 'someone, anyone'; the individual application of the general exhortation.
ὑμῶνof youGenitivepartitive genitive
λείπεταιlacksPres Mid/Pass Indic 3 Sg · λείπωmain verb (protasis)→ stative presentλείπω: 'lack, fall short of'; with the genitive of the thing lacked (σοφίας) — picking up λειπόμενοι of v.4.
σοφίαςwisdomGenitivegenitive (of the thing lacked)σοφία: 'wisdom'; not mere knowledge but the practical, God-given skill for living rightly under trial (cf. 3:13–18; Prov 2:6).
αἰτείτωlet him askPres Act Impv 3 Sg · αἰτέωimperative (apodosis)→ progressive present (keep asking)αἰτέω: 'ask, request'; the prescribed response to lack — prayer to the giving God (cf. Matt 7:7; Jas 4:2–3).
παρὰfrompreposition + genitive (source)παρά: 'from beside, from'; the source of the gift — directly from God himself.
τοῦtheGenitivearticle (with θεοῦ)
διδόντοςwho givesPres Act Ptc · Gen Sg Masc · δίδωμιattributive participle (with θεοῦ)→ gnomic present (characteristic)δίδωμι: 'give'; the present describes God's settled character as the constant giver.
θεοῦGodGenitiveobject of παρὰ (source)θεός: God; the generous, single-minded Giver — the antithesis of the double-minded asker of v.8.
πᾶσινto allDativeindirect object (with διδόντος)πᾶς: 'all'; God gives to all who ask, without partiality.
ἁπλῶςgenerouslyadverb (manner)ἁπλῶς: 'simply, single-mindedly, generously'; from ἁπλοῦς ('single') — open-handed giving with no ulterior motive or holding back (cf. Rom 12:8).
καὶandconnective conjunction
μὴnotnegative (with participle)μή: 'not'; negating ὀνειδίζοντος — God does not give grudgingly.
ὀνειδίζοντοςreproachingPres Act Ptc · Gen Sg Masc · ὀνειδίζωattributive participle (with θεοῦ)→ gnomic present (characteristic)ὀνειδίζω: 'reproach, upbraid, find fault'; God does not throw the request back in the asker's face or grumble at being asked (contrast human grudging).
καὶandconnective conjunction
δοθήσεταιit will be givenFut Pass Indic 3 Sg · δίδωμιmain verb (promise)→ predictive future (divine passive)δίδωμι: 'give'; the passive 'will be given' is a divine passive — God himself will surely grant it (cf. Matt 7:7).
αὐτῷto himDativeindirect object
6
αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ.
But let him ask in faith, doubting nothing; for the one who doubts is like a wave of the sea, driven by the wind and tossed.
The condition of effective asking: faith without wavering. The doubter is vividly imaged as a surging sea — the first of the chapter's nature-similes.
Word-by-word analysis· 15 words
αἰτείτωlet him askPres Act Impv 3 Sg · αἰτέωimperative (main verb)→ progressive presentαἰτέω: 'ask' (see v.5); now qualified by the manner — ἐν πίστει.
δὲbutconnective particleδέ: 'but'; adding the indispensable qualification to the command to ask.
ἐνinpreposition + dative (manner/sphere)
πίστειfaithDativeobject of ἐν (manner)πίστις: 'faith, trust'; here confident reliance on God's character as giver — the opposite of inner division.
μηδὲνnothingAccusativeaccusative of respect (with participle)μηδείς: 'nothing'; 'in no way wavering' — adverbial.
διακρινόμενοςdoubtingPres Mid Ptc · Nom Sg Masc · διακρίνωparticiple (manner, negated)→ progressive presentδιακρίνω: 'discriminate'; in the middle 'be divided in mind, waver, doubt' — to be at odds with oneself, pulled two ways (cf. Matt 21:21; Rom 4:20).
ὁthe oneNominativearticle (substantivizing the participle)
γὰρforconjunction (explanatory)γάρ: 'for'; grounding the warning against doubt with the simile that follows.
διακρινόμενοςwho doubtsPres Mid Ptc · Nom Sg Masc · διακρίνωsubstantival participle (subject)→ gnomic presentδιακρίνω: 'waver, doubt' (see above); the doubter as a settled type.
ἔοικενis likePerf Act Indic 3 Sg · ἔοικαmain verb (of the simile)→ stative perfect (resembles)ἔοικα: 'be like, resemble'; a perfect with present sense, found in the NT only here and v.23 — both James's vivid similes.
κλύδωνιa waveDativedative (complement of ἔοικεν)κλύδων: 'surge, billow, rough water'; the heaving swell of the sea (cf. Luke 8:24) — restless and shapeless.
θαλάσσηςof the seaGenitivegenitive (source/description)θάλασσα: 'sea'; the realm of chaos and instability in biblical imagery.
ἀνεμιζομένῳdriven by windPres Pass Ptc · Dat Sg Masc · ἀνεμίζωattributive participle (with κλύδωνι)→ progressive present (continual)ἀνεμίζω: 'be driven by the wind'; a rare verb (here only in the NT), from ἄνεμος — the wave at the mercy of every gust.
καὶandconnective conjunction
ῥιπιζομένῳtossedPres Pass Ptc · Dat Sg Masc · ῥιπίζωattributive participle (with κλύδωνι)→ progressive present (continual)ῥιπίζω: 'fan, blow up, toss'; originally of fanning a flame, then of wind whipping the sea — the wave flung this way and that (NT hapax).
7
μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου
For that person must not suppose that he will receive anything from the Lord—
The blunt verdict on the wavering asker: he should expect nothing. The clause runs on into v.8's diagnosis.
Word-by-word analysis· 12 words
μὴnotnegative (with imperative)μή: 'not'; the negative of prohibition with the imperative οἰέσθω.
γὰρforconjunction (explanatory)γάρ: 'for'; drawing out the implication of the wave-simile.
οἰέσθωlet him supposePres Mid Impv 3 Sg · οἴομαιimperative (prohibition)→ progressive presentοἴομαι: 'think, suppose, imagine'; here negated — 'let him not even imagine' that prayer offered in such division will be answered.
ὁtheNominativearticle (with ἄνθρωπος)
ἄνθρωποςpersonNominativesubjectἄνθρωπος: 'human being, person'; the doubter generically.
ἐκεῖνοςthatNominativedemonstrative (with ἄνθρωπος)ἐκεῖνος: 'that one'; a touch of distancing — 'that sort of man.'
ὅτιthatconjunction (content clause)
λήμψεταίhe will receiveFut Mid Indic 3 Sg · λαμβάνωmain verb (content clause)→ predictive futureλαμβάνω: 'take, receive'; what the doubter must not expect — answered prayer.
τιanythingAccusativedirect object (indefinite)τις: 'anything'; not the wisdom asked for, nor anything else.
παρὰfrompreposition + genitive (source)παρά: 'from'; the same construction as v.5 — but now nothing is forthcoming.
τοῦtheGenitivearticle (with κυρίου)
κυρίουLordGenitiveobject of παρὰ (source)κύριος: 'Lord'; here of God the giver (cf. v.5).
8
ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
a double-minded man, unstable in all his ways.
An appositional verdict: the doubter is δίψυχος — 'two-souled.' The asyndeton drops the label like a diagnosis on the man of v.7.
Word-by-word analysis· 8 words
ἀνὴρa manNominativenominative in apposition (to ἄνθρωπος, v.7)ἀνήρ: 'man, husband'; here the doubter, summed up in a label.
δίψυχοςdouble-mindedNominativeattributive/predicate adjectiveδίψυχος: 'double-souled, of two minds' (δίς + ψυχή); apparently coined by James (here and 4:8, the earliest occurrences) for the divided self — the antithesis of ὁλόκληρος (v.4).
ἀκατάστατοςunstableNominativepredicate adjectiveἀκατάστατος: 'unstable, restless, disorderly'; the same root as the 'disorder' of 3:16 — the doubter cannot hold a steady course (cf. the tossed wave, v.6).
ἐνinpreposition + dative (respect)
πάσαιςallDativeattributive adjective (with ὁδοῖς)πᾶς: 'all'; the instability pervades the whole of life, not one corner.
ταῖςtheDativearticle (with ὁδοῖς)
ὁδοῖςwaysDativeobject of ἐν (respect)ὁδός: 'way, road'; metaphorically of conduct and the course of life (a Hebraic idiom, cf. Ps 1).
αὐτοῦhisGenitivegenitive (possessive)
9
Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ,
Let the lowly brother boast in his exaltation,
A new theme of reversal: the poor believer is to glory in the honor his faith confers. The first of the letter's reversals of worldly status (cf. 2:5).
Word-by-word analysis· 10 words
Καυχάσθωlet him boastPres Mid Impv 3 Sg · καυχάομαιimperative (main verb)→ progressive presentκαυχάομαι: 'boast, glory, exult'; legitimate boasting — in what God has done, not in self (cf. Jer 9:23–24; 1 Cor 1:31).
δὲandconnective particle (transitional)δέ: 'and, but'; introducing the new theme.
ὁtheNominativearticle (with ἀδελφὸς)
ἀδελφὸςbrotherNominativesubjectἀδελφός: 'brother'; the believer, here the poor member of the community.
ὁtheNominativearticle (with ταπεινὸς, attributive)
ταπεινὸςlowlyNominativeattributive adjective (with ἀδελφὸς)ταπεινός: 'low, humble, of low estate'; socially the poor and powerless, those God lifts up (cf. Luke 1:52; Jas 4:6).
ἐνinpreposition + dative (basis of boasting)
τῷtheDativearticle (with ὕψει)
ὕψειexaltationDativeobject of ἐν (ground)ὕψος: 'height, exaltation'; the high standing the poor believer has in Christ — heir of the kingdom (cf. 2:5).
αὐτοῦhisGenitivegenitive (possessive)
10
ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
and the rich in his humiliation, because like a flower of the grass he will pass away.
The reversal completed: the rich man glories in his abasement, for his wealth and he himself are as fleeting as a wildflower — an echo of Isa 40:6–8.
Word-by-word analysis· 12 words
ὁtheNominativearticle (with πλούσιος)
δὲbutconnective particle (contrast)δέ: 'but'; setting the rich over against the poor brother.
πλούσιοςrichNominativesubject (substantival adjective)πλούσιος: 'rich, wealthy'; in James usually a figure of self-confident worldliness (cf. 2:6; 5:1) — here challenged to glory paradoxically in his lowering.
ἐνinpreposition + dative (ground of boasting)
τῇtheDativearticle (with ταπεινώσει)
ταπεινώσειhumiliationDativeobject of ἐν (ground)ταπείνωσις: 'lowliness, humiliation'; the rich man's true standing before God and the leveling that awaits him — paired by wordplay with ταπεινός (v.9).
αὐτοῦhisGenitivegenitive (possessive)
ὅτιbecauseconjunction (causal)ὅτι: 'because'; giving the reason for the rich man's paradoxical boast — his transience.
ὡςlikecomparative particleὡς: 'as, like'; introducing the flower simile drawn from Isa 40.
ἄνθοςa flowerNominativepredicate (subject of simile)ἄνθος: 'flower, blossom'; the wildflower of the field, beautiful but short-lived (Isa 40:6–7; 1 Pet 1:24).
χόρτουof grassGenitivegenitive (source/description)χόρτος: 'grass, vegetation'; the grass that withers under the eastern sun, image of human frailty.
παρελεύσεταιhe will pass awayFut Mid Indic 3 Sg · παρέρχομαιmain verb (of the simile)→ predictive futureπαρέρχομαι: 'pass by, pass away, perish'; the rich man, like the flower, will simply be gone.
11
ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
For the sun rises with its scorching heat and withers the grass, and its flower falls and the beauty of its appearance perishes; so also the rich man will fade away in the midst of his pursuits.
The flower-simile expanded into a gnomic narrative — sunrise, scorching, withering, falling — then applied (οὕτως) to the rich man's fading. The string of aorists paints the swift, certain process.
Word-by-word analysis· 32 words
ἀνέτειλενroseAor Act Indic 3 Sg · ἀνατέλλωmain verb→ gnomic aorist (typical event)ἀνατέλλω: 'rise, spring up' (of the sun); the gnomic aorist describes what regularly happens.
γὰρforconjunction (explanatory)γάρ: 'for'; expounding the flower-image of v.10.
ὁtheNominativearticle (with ἥλιος)
ἥλιοςsunNominativesubjectἥλιος: 'sun'; the agent of withering.
σὺνwithpreposition + dative (accompaniment)σύν: 'with, together with'; the heat accompanies the sunrise.
τῷtheDativearticle (with καύσωνι)
καύσωνιscorching heatDativeobject of σὺν (accompaniment)καύσων: 'burning heat, the scorching east wind (sirocco)'; the searing blast that withers vegetation (cf. Jon 4:8; Matt 20:12).
καὶandconnective conjunction
ἐξήρανενwitheredAor Act Indic 3 Sg · ξηραίνωmain verb→ gnomic aoristξηραίνω: 'dry up, wither, parch'; the grass dried out by the heat (Isa 40:7).
τὸνtheAccusativearticle (with χόρτον)
χόρτονgrassAccusativedirect objectχόρτος: 'grass' (see v.10).
καὶandconnective conjunction
τὸtheNominativearticle (with ἄνθος)
ἄνθοςflowerNominativesubjectἄνθος: 'flower' (see v.10).
αὐτοῦitsGenitivegenitive (possessive, of the grass)
ἐξέπεσενfellAor Act Indic 3 Sg · ἐκπίπτωmain verb→ gnomic aoristἐκπίπτω: 'fall off, drop'; the blossom drops from the stalk.
καὶandconnective conjunction
ἡtheNominativearticle (with εὐπρέπεια)
εὐπρέπειαbeautyNominativesubjectεὐπρέπεια: 'beauty, comeliness, splendid appearance'; a NT hapax — the showy attractiveness that perishes with the flower.
τοῦof theGenitivearticle (with προσώπου)
προσώπουappearanceGenitivegenitive (of which the beauty is)πρόσωπον: 'face, appearance, surface'; here the outward look of the flower.
αὐτοῦitsGenitivegenitive (possessive)
ἀπώλετοperishedAor Mid Indic 3 Sg · ἀπόλλυμιmain verb→ gnomic aoristἀπόλλυμι: 'destroy; (mid.) perish, be lost'; the beauty is utterly gone.
οὕτωςsoadverb (drawing the comparison)οὕτως: 'thus, so'; applying the picture to the rich man.
καὶalsoadverbial (ascensive)καί: 'also, even'; 'so also' — the rich man no less than the flower.
ὁtheNominativearticle (with πλούσιος)
πλούσιοςrich manNominativesubject (substantival adjective)πλούσιος: 'rich' (see v.10).
ἐνinpreposition + dative (sphere/circumstance)
ταῖςtheDativearticle (with πορείαις)
πορείαιςpursuitsDativeobject of ἐν (sphere)πορεία: 'journey, way, pursuit'; here the rich man's 'goings,' his business ventures and enterprises — cut off mid-course (cf. Luke 13:22).
αὐτοῦhisGenitivegenitive (possessive)
μαρανθήσεταιwill fade awayFut Pass Indic 3 Sg · μαραίνωmain verb (application)→ predictive futureμαραίνω: 'wither, waste away, fade'; used of withering plants and of dying embers — a NT hapax, the rich man's life snuffed out.
12
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
Blessed is the man who endures trial, because, having stood the test, he will receive the crown of life, which he has promised to those who love him.
A beatitude rounds off the trials theme (vv.2–4) and turns it: enduring testing earns the crown of life. The asyndeton marks a fresh, weighty pronouncement.
Word-by-word analysis· 18 words
ΜακάριοςblessedNominativepredicate adjective (beatitude)μακάριος: 'blessed, happy'; the beatitude formula (Matt 5:3ff.; Ps 1:1) — congratulating the one who endures.
ἀνὴρthe manNominativesubjectἀνήρ: 'man'; here generically of the person who endures.
ὃςwhoNominativerelative pronoun (subject of clause)ὅς: 'who'; introducing the defining relative clause.
ὑπομένειenduresPres Act Indic 3 Sg · ὑπομένωverb (relative clause)→ gnomic presentὑπομένω: 'remain under, endure, persevere'; the verbal cognate of ὑπομονή (vv.3–4) — to hold up under the trial.
πειρασμόνtrialAccusativedirect objectπειρασμός: 'trial, testing' (see v.2); here the trial endured, pivoting toward the inner 'temptation' of v.13.
ὅτιbecauseconjunction (causal)ὅτι: 'because'; giving the ground of the blessing — the promised reward.
δόκιμοςapprovedNominativepredicate adjective (with participle)δόκιμος: 'tested and approved, genuine'; the metal that passes the assay (cf. δοκίμιον, v.3) — proven character.
γενόμενοςhaving becomeAor Mid Ptc · Nom Sg Masc · γίνομαιtemporal participle (antecedent)→ constative aoristγίνομαι: 'become, come to be'; 'having proved approved' — the endurance results in tested genuineness.
λήμψεταιhe will receiveFut Mid Indic 3 Sg · λαμβάνωmain verb (of causal clause)→ predictive futureλαμβάνω: 'receive' (cf. v.7); now positively — the reward of endurance.
τὸνtheAccusativearticle (with στέφανον)
στέφανονcrownAccusativedirect objectστέφανος: 'wreath, crown'; the victor's garland of the games, image of eschatological reward (cf. 1 Cor 9:25; 2 Tim 4:8; Rev 2:10).
τῆςofGenitivearticle (with ζωῆς)
ζωῆςlifeGenitivegenitive of apposition (the crown = life)ζωή: 'life'; the crown that consists in (eternal) life itself.
ὃνwhichAccusativerelative pronoun (object of ἐπηγγείλατο)ὅς: 'which'; referring back to the crown.
ἐπηγγείλατοhe has promisedAor Mid Indic 3 Sg · ἐπαγγέλλομαιverb (relative clause)→ constative aoristἐπαγγέλλομαι: 'promise'; the subject ('the Lord/God') is left unexpressed in the best text, supplied by context (cf. 2:5).
τοῖςto thoseDativearticle (substantivizing participle, indirect object)
ἀγαπῶσινwho lovePres Act Ptc · Dat Pl Masc · ἀγαπάωsubstantival participle (indirect object)→ gnomic presentἀγαπάω: 'love'; 'those who love God' — a fixed designation of the faithful (Exod 20:6; Rom 8:28; Jas 2:5).
αὐτόνhimAccusativedirect object (of ἀγαπῶσιν)
13
μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα.
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and he himself tempts no one.
A sharp turn from outward trial to inner temptation: God is never its author. The wordplay on πειρασμός/πειράζω hinges on the shift from 'test' to 'entice to sin.'
Word-by-word analysis· 17 words
μηδεὶςno oneNominativesubject (with imperative)μηδείς: 'no one'; emphatic prohibition — let absolutely no one say this.
πειραζόμενοςbeing temptedPres Pass Ptc · Nom Sg Masc · πειράζωtemporal participle (when tempted)→ progressive presentπειράζω: 'test, tempt, entice'; here clearly 'tempt to sin,' the inner solicitation distinguished from God's testing.
λεγέτωlet him sayPres Act Impv 3 Sg · λέγωimperative (prohibition)→ progressive presentλέγω: 'say'; negated — no one is to make this excuse.
ὅτιthatconjunction (recitative, introduces quote)ὅτι: here recitative, introducing direct speech (the quoted excuse).
Ἀπὸfrompreposition + genitive (source)ἀπό: 'from'; 'temptation proceeding from God' — the excuse denied.
θεοῦGodGenitiveobject of Ἀπὸ (source)θεός: God; falsely alleged as the source of temptation.
πειράζομαιI am temptedPres Pass Indic 1 Sg · πειράζωmain verb (of the quoted speech)→ progressive presentπειράζω: 'be tempted'; the self-exculpating claim — shifting blame to God (cf. Sir 15:11–12).
ὁtheNominativearticle (with θεὸς)
γὰρforconjunction (explanatory)γάρ: 'for'; grounding the prohibition in God's nature.
θεὸςGodNominativesubjectθεός: God; whose moral nature excludes both being tempted and tempting.
ἀπείραστόςuntemptableNominativepredicate adjectiveἀπείραστος: 'not to be tempted, incapable of being tempted'; a rare verbal adjective (NT hapax) — God is impervious to evil's solicitation.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative presentεἰμί: 'be'; linking God to his untemptable nature.
κακῶνby evilsGenitivegenitive (of agency/source with ἀπείραστος)κακός: 'evil, bad'; God cannot be enticed by evil things; the genitive marks that by which one might tempt.
πειράζειtemptsPres Act Indic 3 Sg · πειράζωmain verb→ gnomic presentπειράζω: 'tempt' (active); God does not solicit anyone to evil.
δὲandconnective particleδέ: 'and'; coordinating the second denial.
αὐτὸςhimselfNominativeintensive pronoun (with subject)αὐτός: 'himself'; emphatic — God for his part tempts no one.
οὐδέναno oneAccusativedirect objectοὐδείς: 'no one'; the categorical denial — not a single person.
14
ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος·
But each one is tempted when he is dragged away and enticed by his own desire.
The real culprit named: a man's own ἐπιθυμία. The two participles draw a hunting/fishing image — 'lured out and baited.'
Word-by-word analysis· 10 words
ἕκαστοςeach oneNominativesubjectἕκαστος: 'each, every one'; the responsibility falls on the individual, not God.
δὲbutconnective particle (contrast)δέ: 'but'; setting the true source over against the false claim of v.13.
πειράζεταιis temptedPres Pass Indic 3 Sg · πειράζωmain verb→ gnomic presentπειράζω: 'be tempted' (see v.13); the passive whose agent is now identified as inner desire.
ὑπὸbypreposition + genitive (agent)ὑπό: 'by'; marking the agent of the passive — one's own desire.
τῆςtheGenitivearticle (with ἐπιθυμίας)
ἰδίαςownGenitiveattributive adjective (with ἐπιθυμίας)ἴδιος: 'one's own'; emphatic — the temptation springs from within, not from God.
ἐπιθυμίαςdesireGenitiveobject of ὑπὸ (agent)ἐπιθυμία: 'desire, craving, lust'; the disordered appetite (cf. 4:1–2) — here personified as a seductress who conceives (v.15).
ἐξελκόμενοςbeing dragged awayPres Mid/Pass Ptc · Nom Sg Masc · ἐξέλκωcircumstantial participle (manner)→ progressive presentἐξέλκω: 'draw out, drag away'; a hunting term — the prey lured from its safe cover (NT hapax).
καὶandconnective conjunction
δελεαζόμενοςenticedPres Pass Ptc · Nom Sg Masc · δελεάζωcircumstantial participle (manner)→ progressive presentδελεάζω: 'lure with bait, entice'; from δέλεαρ ('bait') — the fish drawn to the hook (cf. 2 Pet 2:14, 18).
15
εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
Then desire, when it has conceived, gives birth to sin; and sin, when it is full-grown, brings forth death.
The fatal sequence dramatized as a generation: desire conceives and bears sin; sin matures and bears death. The birth-metaphor (συλλαβοῦσα, τίκτει, ἀποκύει) runs through the verse.
Word-by-word analysis· 12 words
εἶταthenadverb (temporal sequence)εἶτα: 'then, next'; marking the next stage in the deadly progression.
ἡtheNominativearticle (with ἐπιθυμία)
ἐπιθυμίαdesireNominativesubjectἐπιθυμία: 'desire' (see v.14); now the mother who conceives.
συλλαβοῦσαhaving conceivedAor Act Ptc · Nom Sg Fem · συλλαμβάνωtemporal participle (antecedent)→ constative aoristσυλλαμβάνω: 'seize; conceive (a child)'; the metaphor of desire as a pregnant woman (cf. Luke 1:24, 31).
τίκτειgives birth toPres Act Indic 3 Sg · τίκτωmain verb→ gnomic presentτίκτω: 'bear, bring forth'; desire's offspring is sin.
ἁμαρτίανsinAccusativedirect objectἁμαρτία: 'sin, missing the mark'; the child born of desire.
ἡtheNominativearticle (with ἁμαρτία)
δὲandconnective particleδέ: 'and'; carrying the chain to its next link.
ἁμαρτίαsinNominativesubjectἁμαρτία: 'sin' (see above); now itself the mother of death.
ἀποτελεσθεῖσαwhen full-grownAor Pass Ptc · Nom Sg Fem · ἀποτελέωtemporal participle (antecedent)→ constative aoristἀποτελέω: 'bring to completion, accomplish'; sin grown to full term/maturity — the perfected, fully-formed thing.
ἀποκύειbrings forthPres Act Indic 3 Sg · ἀποκυέωmain verb→ gnomic presentἀποκυέω: 'give birth to, bring forth'; a vivid birthing term (here and v.18) — sin's offspring is death.
θάνατονdeathAccusativedirect objectθάνατος: 'death'; the end of the line — the opposite of the 'crown of life' (v.12).
16
Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
Do not be deceived, my beloved brothers.
A pivot-warning: the lie that God is the author of evil is a deadly self-deception. The affectionate address softens the rebuke and turns toward the truth of v.17.
Word-by-word analysis· 5 words
Μὴnotnegative (with imperative)μή: 'not'; prohibition with the present imperative — 'stop being deceived / do not go on deceiving yourselves.'
πλανᾶσθεbe deceivedPres Pass Impv 2 Pl · πλανάωimperative (prohibition)→ progressive presentπλανάω: 'lead astray, deceive'; from πλάνη ('wandering') — do not be led off course by the false view of God just refuted.
ἀδελφοίbrothersVocativevocative (direct address)ἀδελφός: 'brother' (cf. v.2).
μουmyGenitivegenitive (possessive)
ἀγαπητοίbelovedVocativevocative adjective (with ἀδελφοί)ἀγαπητός: 'beloved'; warming the address at the hinge of the argument (cf. vv.19; 2:5).
17
πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
Every good gift and every perfect present is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.
The positive counter-truth: not temptation but every good gift comes from God — the changeless 'Father of lights.' The astronomical imagery (lights, variation, shadow of turning) underlines his constancy.
Word-by-word analysis· 23 words
πᾶσαeveryNominativeattributive adjective (with δόσις)πᾶς: 'every, all'; all genuine good without exception comes from God.
δόσιςgiftNominativesubjectδόσις: 'giving, gift'; properly the act of giving; paired with δώρημα for fullness.
ἀγαθὴgoodNominativeattributive adjective (with δόσις)ἀγαθός: 'good'; intrinsically good — only such comes from God.
καὶandconnective conjunction
πᾶνeveryNominativeattributive adjective (with δώρημα)πᾶς: 'every' (see above).
δώρημαpresentNominativesubjectδώρημα: 'gift, present'; the thing given (the result), complementing δόσις (the act); a rare word (cf. Rom 5:16).
τέλειονperfectNominativeattributive adjective (with δώρημα)τέλειος: 'perfect, complete' (cf. v.4); the gift lacking nothing, like the giver.
ἄνωθένfrom aboveadverb (source)ἄνωθεν: 'from above'; from heaven, from God (cf. 3:15, 17, the 'wisdom from above').
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative presentεἰμί: 'be'; locating the source of all good in heaven.
καταβαῖνονcoming downPres Act Ptc · Nom Sg Neut · καταβαίνωattributive/predicate participle (with δώρημα)→ progressive present (continual)καταβαίνω: 'come/go down, descend'; the gifts perpetually streaming down from the Father, like light.
ἀπὸfrompreposition + genitive (source)ἀπό: 'from'; the ultimate source.
τοῦtheGenitivearticle (with πατρὸς)
πατρὸςFatherGenitiveobject of ἀπὸ (source)πατήρ: 'father'; God as 'Father of lights' — Creator of the heavenly luminaries (Gen 1:14–18; Ps 136:7).
τῶνof theGenitivearticle (with φώτων)
φώτωνlightsGenitivegenitive (of relationship)φῶς: 'light'; the heavenly bodies (sun, moon, stars) which vary and set — unlike their unchanging Maker.
παρ’withpreposition + dative (in whose presence)παρά: 'with, in the presence of'; 'with whom' — in God's own being.
ᾧwhomDativerelative pronoun (object of παρ’)ὅς: 'whom'; relative referring to the Father.
οὐκnotnegative (with ἔνι)οὐ: 'not'; the categorical denial of any change in God.
ἔνιthere isPres Act Indic 3 Sg · ἔνειμιmain verb (existential)→ stative presentἔνι: a strengthened form of ἐν/ἔνεστιν, 'there is in/among'; 'in him there exists no...' — emphatic of God's immutability.
παραλλαγὴvariationNominativesubject (of ἔνι)παραλλαγή: 'change, variation'; an astronomical term for the changing of heavenly bodies — God knows no such shifting (NT hapax).
ἢordisjunctive conjunctionἤ: 'or'; joining the two metaphors of changelessness.
τροπῆςof turningGenitivegenitive (descriptive/source, with ἀποσκίασμα)τροπή: 'turning, change'; the solstice/turning of the celestial bodies — the cause of shifting shadows; the phrase is grammatically difficult and variously construed.
ἀποσκίασμαshadowNominativesubject (parallel to παραλλαγὴ)ἀποσκίασμα: 'shadow, the shadow cast'; a NT hapax — no overshadowing or eclipse darkens God; with him is unwavering light.
18
βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.
Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
The crowning proof of God's generosity: by his deliberate will he gave us new birth through the gospel. ἀπεκύησεν deliberately echoes the deadly birth of v.15 — but now toward life.
Word-by-word analysis· 14 words
βουληθεὶςhaving willedAor Pass Ptc · Nom Sg Masc · βούλομαιcausal/temporal participle (of God)→ constative aoristβούλομαι: 'will, purpose, deliberately resolve'; our new birth flows from God's sovereign, gracious choice — not chance (contrast the inevitability of v.15).
ἀπεκύησενhe brought forthAor Act Indic 3 Sg · ἀποκυέωmain verb→ constative aoristἀποκυέω: 'give birth to' (cf. v.15); the same birthing verb, now of God begetting his people to life — the new birth (cf. John 1:13; 1 Pet 1:23).
ἡμᾶςusAccusativedirect objectἐγώ: 'us'; the believers, God's new-born children.
λόγῳby the wordDativedative of means/instrumentλόγος: 'word, message'; the gospel as the instrument of the new birth (cf. 'the implanted word,' v.21; 1 Pet 1:23).
ἀληθείαςof truthGenitivegenitive (descriptive/content)ἀλήθεια: 'truth'; the gospel characterized as the word of truth (cf. Eph 1:13; Col 1:5) — the antidote to the deception of v.16.
εἰςforpreposition + accusative (purpose, with articular inf.)εἰς: 'unto, for'; with τὸ εἶναι expressing the purpose of the new birth.
τὸtheAccusativearticle (with infinitive εἶναι)
εἶναιto bePres Act Inf · εἰμίarticular infinitive (purpose)→ stative presentεἰμί: 'be'; the purpose-infinitive — that we should be firstfruits.
ἡμᾶςweAccusativeaccusative subject (of infinitive)ἐγώ: 'we'; the subject of the infinitive clause.
ἀπαρχήνfirstfruitsAccusativepredicate accusative (with εἶναι)ἀπαρχή: 'firstfruits'; the first and best of the harvest offered to God (Exod 23:19) — believers as the pledge and first installment of a redeemed creation (cf. Rom 8:23; Rev 14:4).
τιναa kind ofAccusativeindefinite pronoun (qualifying ἀπαρχήν)τις: 'a certain, a kind of'; softening the metaphor — 'a sort of firstfruits.'
τῶνof theGenitivearticle (with κτισμάτων)
αὐτοῦhisGenitivegenitive (possessive)αὐτός: 'his'; the creatures belong to God.
κτισμάτωνcreaturesGenitivepartitive genitive (with ἀπαρχήν)κτίσμα: 'creature, created thing'; believers as the firstfruits of the whole created order God will renew.
19
Ἴστε, ἀδελφοί μου ἀγαπητοί. ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν·
Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;
A proverbial triad introduces the section on word and deed (vv.19–27). 'Quick to hear' the implanted word; 'slow to speak' and 'slow to anger' anticipate James's tongue and quarrel themes (3:1–12; 4:1–2).
Word-by-word analysis· 19 words
Ἴστεknow thisPerf Act Impv 2 Pl · οἶδαimperative (attention-getter)→ intensive perfect (settled knowledge)οἶδα: 'know'; the form is read as imperative ('know!') with the best text — an attention-call introducing the maxim (the later reading ὥστε, 'so then,' is rejected).
ἀδελφοίbrothersVocativevocative (direct address)ἀδελφός: 'brother' (cf. v.16).
μουmyGenitivegenitive (possessive)
ἀγαπητοίbelovedVocativevocative adjective (with ἀδελφοί)ἀγαπητός: 'beloved' (cf. v.16).
ἔστωlet bePres Act Impv 3 Sg · εἰμίimperative (main verb)→ progressive presentεἰμί: 'be'; the third-person command — 'let every person be.'
δὲnowconnective particle (transitional)δέ: 'now, but'; introducing the exhortation proper.
πᾶςeveryNominativeattributive adjective (with ἄνθρωπος)πᾶς: 'every'; the maxim applies to all.
ἄνθρωποςpersonNominativesubjectἄνθρωπος: 'person, human being'; universal address.
ταχὺςquickNominativepredicate adjectiveταχύς: 'swift, quick'; eager readiness to hear (cf. the wisdom proverbs, Sir 5:11; Prov 18:13).
εἰςtopreposition + accusative (with articular inf.)εἰς: 'unto, for'; 'quick toward the hearing.'
τὸtheAccusativearticle (with infinitive ἀκοῦσαι)
ἀκοῦσαιto hearAor Act Inf · ἀκούωarticular infinitive (substantive)→ constative aoristἀκούω: 'hear, listen'; readiness to receive the word and counsel.
βραδὺςslowNominativepredicate adjectiveβραδύς: 'slow'; deliberate restraint of speech (NT only here and Luke 24:25).
εἰςtopreposition + accusative (with articular inf.)
τὸtheAccusativearticle (with infinitive λαλῆσαι)
λαλῆσαιto speakAor Act Inf · λαλέωarticular infinitive (substantive)→ constative aoristλαλέω: 'speak, talk'; the unruly tongue James will treat at length (ch. 3).
βραδὺςslowNominativepredicate adjectiveβραδύς: 'slow' (see above).
εἰςtopreposition + accusative (goal)
ὀργήνangerAccusativeobject of εἰς (goal)ὀργή: 'wrath, anger'; settled indignation, here human anger to be restrained (cf. v.20; Eph 4:26).
20
ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται.
for the anger of man does not produce the righteousness of God.
The gnomic reason: human wrath fails to accomplish what God requires. A maxim grounding the 'slow to anger' of v.19.
Word-by-word analysis· 7 words
ὀργὴangerNominativesubjectὀργή: 'anger' (see v.19); human wrath as a force opposed to God's purposes.
γὰρforconjunction (explanatory)γάρ: 'for'; grounding the warning against anger.
ἀνδρὸςof manGenitivesubjective/possessive genitiveἀνήρ: 'man'; human anger as distinct from divine wrath.
δικαιοσύνηνrighteousnessAccusativedirect objectδικαιοσύνη: 'righteousness, justice'; here the righteous life/conduct God requires (cf. 2:23–24; 3:18).
θεοῦof GodGenitivegenitive (of God's standard/origin)θεός: God; 'the righteousness God approves' — his standard, not man's.
οὐκnotnegative (with ἐργάζεται)οὐ: 'not'; flat denial — anger never achieves it.
ἐργάζεταιproducesPres Mid Indic 3 Sg · ἐργάζομαιmain verb→ gnomic presentἐργάζομαι: 'work, do, produce, accomplish'; human wrath simply does not bring about a godly life.
21
διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
The inference from vv.19–20: strip off moral filth and, in meekness, welcome the saving word already planted within. The 'put off / receive' pattern is a baptismal-ethical idiom (cf. Col 3:8; 1 Pet 2:1).
Word-by-word analysis· 19 words
διὸthereforeinferential conjunctionδιό: 'therefore, for which reason'; drawing the practical conclusion.
ἀποθέμενοιputting awayAor Mid Ptc · Nom Pl Masc · ἀποτίθημιattendant-circumstance participle (with δέξασθε)→ constative aoristἀποτίθημι: '(mid.) put off, lay aside'; the metaphor of stripping off soiled clothing — moral renunciation (cf. Rom 13:12; Eph 4:22, 25).
πᾶσανallAccusativeattributive adjective (with ῥυπαρίαν)πᾶς: 'all'; every kind of filth.
ῥυπαρίανfilthinessAccusativedirect object (of ἀποθέμενοι)ῥυπαρία: 'filth, dirtiness, moral squalor'; a NT hapax — the grime of the old life (cf. ῥυπαρός, 2:2; the unstained life, v.27).
καὶandconnective conjunction
περισσείανabundanceAccusativedirect object (of ἀποθέμενοι)περισσεία: 'abundance, surplus, overflow'; 'the rank growth/excess' of evil — wickedness run wild.
κακίαςof wickednessGenitivegenitive (of content)κακία: 'badness, malice, wickedness'; the malignant disposition (cf. 1 Pet 2:1, the same put-off list).
ἐνinpreposition + dative (manner)
πραΰτητιmeeknessDativeobject of ἐν (manner)πραΰτης: 'gentleness, meekness, humility'; the teachable, unresisting spirit that receives the word (cf. 3:13; Matt 5:5; Sir 3:17).
δέξασθεreceiveAor Mid Impv 2 Pl · δέχομαιimperative (main verb)→ constative aorist (welcome)δέχομαι: 'receive, welcome'; to take in the word gladly, as a host welcomes a guest (cf. 1 Thess 1:6; 2:13).
τὸνtheAccusativearticle (with λόγον)
ἔμφυτονimplantedAccusativeattributive adjective (with λόγον)ἔμφυτος: 'implanted, inborn, ingrafted'; the word sown within at the new birth (cf. v.18; the sower, Mark 4) — a NT hapax.
λόγονwordAccusativedirect object (of δέξασθε)λόγος: 'word' (cf. v.18); the gospel-word, here to be received and obeyed (vv.22–25).
τὸνthe oneAccusativearticle (with participle, attributive)
δυνάμενονablePres Mid/Pass Ptc · Acc Sg Masc · δύναμαιattributive participle (with λόγον)→ progressive presentδύναμαι: 'be able, have power'; the word has saving power (cf. Rom 1:16).
σῶσαιto saveAor Act Inf · σῴζωcomplementary infinitive (with δυνάμενον)→ constative aoristσῴζω: 'save, deliver, rescue'; the word's power to save — both present and eschatological (cf. 2:14; 5:20).
τὰςtheAccusativearticle (with ψυχὰς)
ψυχὰςsoulsAccusativedirect object (of σῶσαι)ψυχή: 'soul, life, self'; the whole person (Hebraic), the life that is saved (cf. 5:20).
ὑμῶνyourGenitivegenitive (possessive)
22
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
But be doers of the word, and not hearers only, deceiving yourselves.
The thesis of the section and a keynote of the letter: hearing must issue in doing, or it is self-delusion. ποιηταί / ἀκροαταί sets the contrast that the mirror-simile illustrates.
Word-by-word analysis· 10 words
ΓίνεσθεbePres Mid Impv 2 Pl · γίνομαιimperative (main verb)→ progressive present (keep becoming)γίνομαι: 'become, be'; 'show yourselves to be' doers — a process, not a static state.
δὲbutconnective particle (contrast)δέ: 'but'; turning from receiving the word to doing it.
ποιηταὶdoersNominativepredicate nominativeποιητής: 'doer, maker' (also 'poet'); here the one who performs the word, not merely the auditor (cf. Rom 2:13).
λόγουof the wordGenitiveobjective genitive (what is done)λόγος: 'word' (cf. v.21); the word that is to be obeyed.
καὶandconnective conjunction
μὴnotnegativeμή: 'not'; negating 'hearers only.'
μόνονonlyadverb (restrictive)μόνον: 'only, merely'; the fatal limitation — hearing without doing.
ἀκροαταὶhearersNominativepredicate nominativeἀκροατής: 'hearer, listener'; the mere auditor (as at a lecture), contrasted with the doer (cf. Rom 2:13).
παραλογιζόμενοιdeceivingPres Mid Ptc · Nom Pl Masc · παραλογίζομαιcircumstantial participle (result/manner)→ progressive presentπαραλογίζομαι: 'reason falsely, deceive by specious argument, delude'; the hearer-only talks himself into a false security (cf. Col 2:4).
ἑαυτούςyourselvesAccusativereflexive pronoun (direct object)ἑαυτοῦ: 'themselves'; the deception is self-inflicted.
23
ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ·
For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror;
The self-deceiving hearer is pictured: a man who studies his face in a mirror. The simile (ἔοικεν again, cf. v.6) sets up the point about forgetting in v.24.
Word-by-word analysis· 20 words
ὅτιforconjunction (causal)ὅτι: 'for, because'; grounding the charge of self-deception (v.22).
εἴifconjunction (first-class condition)εἰ: 'if'; a condition assumed real for the sake of the case.
τιςanyoneNominativesubject (indefinite pronoun)τις: 'anyone'; the generic case.
ἀκροατὴςa hearerNominativepredicate nominativeἀκροατής: 'hearer' (cf. v.22).
λόγουof the wordGenitiveobjective genitiveλόγος: 'word' (cf. v.22).
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopula (protasis)→ stative presentεἰμί: 'be'; linking the subject to the predicate.
καὶandconnective conjunction
οὐnotnegativeοὐ: 'not'; negating 'doer.'
ποιητήςa doerNominativepredicate nominativeποιητής: 'doer' (cf. v.22).
οὗτοςthis oneNominativesubject (resumptive demonstrative)οὗτος: 'this one'; resuming the subject for the apodosis.
ἔοικενis likePerf Act Indic 3 Sg · ἔοικαmain verb (of the simile)→ stative perfectἔοικα: 'resemble' (cf. v.6); the second of James's two uses, introducing the mirror-image.
ἀνδρὶa manDativedative (complement of ἔοικεν)ἀνήρ: 'man'; the figure in the comparison.
κατανοοῦντιlooking atPres Act Ptc · Dat Sg Masc · κατανοέωattributive participle (with ἀνδρὶ)→ progressive presentκατανοέω: 'observe, consider attentively'; to look carefully at — a real, if fleeting, perception (contrast παρακύψας, v.25).
τὸtheAccusativearticle (with πρόσωπον)
πρόσωπονfaceAccusativedirect object (of κατανοοῦντι)πρόσωπον: 'face' (cf. v.11); here the man's own physical face.
τῆςof theGenitivearticle (with γενέσεως)
γενέσεωςnaturalGenitiveattributive genitive (face of his birth)γένεσις: 'birth, origin'; 'the face of his birth' = his natural-born face, the face he was given (cf. 3:6).
αὐτοῦhisGenitivegenitive (possessive)
ἐνinpreposition + dative (means/location)
ἐσόπτρῳa mirrorDativeobject of ἐν (instrument)ἔσοπτρον: 'mirror'; the polished metal mirror of antiquity, giving an imperfect image (cf. 1 Cor 13:12).
24
κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
for he looks at himself and goes away and at once forgets what he was like.
The simile's sting: the glance is real but the effect evaporates — he forgets his own face the moment he leaves. So the hearer-only forgets the word. The aorists are gnomic, of what typically happens.
Word-by-word analysis· 10 words
κατενόησενhe looked atAor Act Indic 3 Sg · κατανοέωmain verb→ gnomic aoristκατανοέω: 'observe' (cf. v.23); the glance into the mirror.
γὰρforconjunction (explanatory)γάρ: 'for'; drawing out the point of the comparison.
ἑαυτὸνhimselfAccusativereflexive pronoun (direct object)ἑαυτοῦ: 'himself'; his own reflected face.
καὶandconnective conjunction
ἀπελήλυθενhas gone awayPerf Act Indic 3 Sg · ἀπέρχομαιmain verb→ dramatic perfect (vivid)ἀπέρχομαι: 'go away, depart'; the perfect amid aorists vividly fixes the 'and off he has gone' moment.
καὶandconnective conjunction
εὐθέωςat onceadverb (time)εὐθέως: 'immediately, at once'; the forgetting is instant — the impression leaves no mark.
ἐπελάθετοforgotAor Mid Indic 3 Sg · ἐπιλανθάνομαιmain verb→ gnomic aoristἐπιλανθάνομαι: 'forget, neglect'; the heart of the failure — what is seen is not retained (contrast 'not a forgetful hearer,' v.25).
ὁποῖοςwhat sortNominativepredicate (interrogative/relative)ὁποῖος: 'of what kind, what sort'; introducing the indirect question — what he looked like.
ἦνhe wasImpf Act Indic 3 Sg · εἰμίverb (indirect question)→ progressive imperfectεἰμί: 'be'; 'what he was like' — the appearance now forgotten.
25
ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
But the one who looks into the perfect law, the law of liberty, and perseveres, being no forgetful hearer but a doer who acts—he will be blessed in his doing.
The contrast and climax: the one who bends close to the law of liberty and abides in it as a doer is blessed in the very doing. A second beatitude (cf. v.12) crowns the section.
Word-by-word analysis· 25 words
ὁthe oneNominativearticle (substantivizing the participle)
δὲbutconnective particle (contrast)δέ: 'but'; setting the doer over against the forgetful hearer of vv.23–24.
παρακύψαςhaving looked intoAor Act Ptc · Nom Sg Masc · παρακύπτωsubstantival participle (subject)→ constative aoristπαρακύπτω: 'stoop down to look, peer into'; to bend close and look intently (cf. John 20:5, 11; 1 Pet 1:12) — more than the careless glance of v.23.
εἰςintopreposition + accusative (direction)εἰς: 'into'; the direction of the intent gaze.
νόμονlawAccusativeobject of εἰςνόμος: 'law'; for James the law fulfilled in Christ and love (2:8–12) — the will of God to be done.
τέλειονperfectAccusativeattributive adjective (with νόμον)τέλειος: 'perfect, complete' (cf. vv.4, 17); the law brought to its goal in Christ.
τὸνthe oneAccusativearticle (appositional, with νόμον)
τῆςofGenitivearticle (with ἐλευθερίας)
ἐλευθερίαςof libertyGenitivegenitive (descriptive/of quality)ἐλευθερία: 'freedom, liberty'; the 'law of liberty' (cf. 2:12) — obedience that liberates, not enslaves (cf. John 8:31–36).
καὶandconnective conjunction
παραμείναςhaving continuedAor Act Ptc · Nom Sg Masc · παραμένωsubstantival participle (coordinate subject)→ constative aoristπαραμένω: 'remain beside, continue, abide'; the looker does not turn away (cf. v.24) but stays by the law — perseverance (cf. Phil 1:25).
οὐκnotnegativeοὐ: 'not'; negating 'forgetful hearer.'
ἀκροατὴςa hearerNominativepredicate nominative (with γενόμενος)ἀκροατής: 'hearer' (cf. v.22).
ἐπιλησμονῆςof forgetfulnessGenitiveattributive genitive (a forgetful hearer)ἐπιλησμονή: 'forgetfulness'; a NT hapax (cf. the verb in v.24) — 'a hearer characterized by forgetting.'
γενόμενοςhaving becomeAor Mid Ptc · Nom Sg Masc · γίνομαιpredicate participle (with subject)→ constative aoristγίνομαι: 'become' (cf. v.12); 'proving to be' not a forgetful hearer but a doer.
ἀλλὰbutadversative conjunctionἀλλά: 'but'; the strong contrast — over against forgetting, doing.
ποιητὴςa doerNominativepredicate nominativeποιητής: 'doer' (cf. v.22).
ἔργουof workGenitiveobjective genitive (a doer of deed)ἔργον: 'work, deed' (cf. v.4); the deed that proves the hearing — James's keyword for living faith (2:14–26).
οὗτοςthis oneNominativesubject (resumptive demonstrative)οὗτος: 'this one'; emphatically resuming the long participial subject.
μακάριοςblessedNominativepredicate adjective (beatitude)μακάριος: 'blessed' (cf. v.12); the second beatitude — happiness found in the doing itself.
ἐνinpreposition + dative (sphere)
τῇtheDativearticle (with ποιήσει)
ποιήσειdoingDativeobject of ἐν (sphere)ποίησις: 'doing, action'; a NT hapax — the blessing lies in the very act of obedience, not merely its reward.
αὐτοῦhisGenitivegenitive (possessive)
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb (copula)→ predictive futureεἰμί: 'be'; the assured blessedness of the doer.
26
Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλὰ ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία.
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless.
A test case of hearing-without-doing: religious self-image undone by an unbridled tongue. θρησκός/θρησκεία (outward, cultic religion) frames the contrast with 'pure religion' in v.27.
Word-by-word analysis· 17 words
Εἴifconjunction (first-class condition)εἰ: 'if'; assumed real — such people do exist.
τιςanyoneNominativesubject (indefinite pronoun)τις: 'anyone'; the self-deceived religious person.
δοκεῖthinksPres Act Indic 3 Sg · δοκέωmain verb (protasis)→ progressive presentδοκέω: 'think, suppose, seem'; the gap between self-estimate and reality.
θρησκὸςreligiousNominativepredicate adjective (with εἶναι)θρησκός: 'religious, devout (in worship/cult)'; a NT hapax — concerned with outward religious observance.
εἶναιto bePres Act Inf · εἰμίcomplementary infinitive (with δοκεῖ)→ stative presentεἰμί: 'be'; complement of 'thinks.'
μὴnotnegative (with participle)μή: 'not'; negating the participle — failing to bridle.
χαλιναγωγῶνbridlingPres Act Ptc · Nom Sg Masc · χαλιναγωγέωconditional/concessive participle→ progressive presentχαλιναγωγέω: 'bridle, hold in check' (χαλινός 'bit' + ἄγω); to rein in the tongue as a horse (cf. 3:2–3) — only here and 3:2 in the NT.
γλῶσσανtongueAccusativedirect object (of χαλιναγωγῶν)γλῶσσα: 'tongue'; the organ of speech and its great danger (ch. 3) — the test of true religion.
αὐτοῦhisGenitivegenitive (possessive)
ἀλλὰbutadversative conjunctionἀλλά: 'but'; the contrasting reality — self-deception.
ἀπατῶνdeceivingPres Act Ptc · Nom Sg Masc · ἀπατάωcircumstantial participle (result)→ progressive presentἀπατάω: 'deceive, mislead'; the unbridled tongue betrays a heart self-deluded about its own piety (cf. παραλογιζόμενοι, v.22).
καρδίανheartAccusativedirect object (of ἀπατῶν)καρδία: 'heart'; the inner self, here self-deceived.
αὐτοῦhisGenitivegenitive (possessive)
τούτουthis one'sGenitivegenitive (possessive, fronted for emphasis)οὗτος: 'this one'; emphatic — 'this man's religion.'
μάταιοςworthlessNominativepredicate adjectiveμάταιος: 'empty, futile, worthless'; religion that produces no obedience is hollow (cf. 1 Cor 15:17).
ἡtheNominativearticle (with θρησκεία)
θρησκείαreligionNominativesubjectθρησκεία: 'religion, religious worship/observance'; outward cultic devotion — genuine only when matched by deeds (v.27; cf. Col 2:18; Acts 26:5).
27
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
The positive definition closing the chapter: true religion is compassionate action plus moral purity. The two infinitives (visiting the helpless; keeping unstained) answer the deception of v.26 and sum up the whole 'doer' theme.
Word-by-word analysis· 25 words
θρησκείαreligionNominativesubjectθρησκεία: 'religion' (cf. v.26); now the genuine article, defined by deeds not display.
καθαρὰpureNominativeattributive adjective (with θρησκεία)καθαρός: 'clean, pure'; ritual purity language transposed to ethics (cf. Matt 5:8).
καὶandconnective conjunction
ἀμίαντοςundefiledNominativeattributive adjective (with θρησκεία)ἀμίαντος: 'undefiled, unstained'; without moral pollution (cf. Heb 7:26; 1 Pet 1:4) — anticipating ἄσπιλον below.
παρὰbeforepreposition + dative (in the judgment of)παρά: 'beside, before, in the sight of'; 'as God reckons it' — the only verdict that counts.
τῷtheDativearticle (with θεῷ)
θεῷGodDativeobject of παρὰθεός: God; the judge of true religion.
καὶandconnective conjunction (hendiadys)
πατρὶFatherDativedative in apposition (to θεῷ)πατήρ: 'father'; 'God the Father' (cf. v.17) — whose fatherly heart toward orphans grounds the command.
αὕτηthisNominativepredicate demonstrative (anticipatory)οὗτος: 'this'; pointing forward to the two infinitives that define pure religion.
ἐστίνisPres Act Indic 3 Sg · εἰμίmain verb (copula)→ stative presentεἰμί: 'be'; equating true religion with the deeds that follow.
ἐπισκέπτεσθαιto visitPres Mid Inf · ἐπισκέπτομαιepexegetical infinitive (defines αὕτη)→ progressive present (habitual care)ἐπισκέπτομαι: 'look after, care for, visit (with help)'; not a mere social call but active, ongoing care — the same verb of God's gracious 'visiting' his people (Luke 1:68, 78).
ὀρφανοὺςorphansAccusativedirect objectὀρφανός: 'orphan, fatherless'; with widows, the classic OT objects of covenant compassion (Exod 22:22; Deut 10:18; Isa 1:17).
καὶandconnective conjunction
χήραςwidowsAccusativedirect objectχήρα: 'widow'; the defenseless poor whom God defends — care for them is the heart of practical religion.
ἐνinpreposition + dative (circumstance)
τῇtheDativearticle (with θλίψει)
θλίψειafflictionDativeobject of ἐν (circumstance)θλῖψις: 'affliction, distress, trouble'; the hardship of the orphaned and widowed, met by active care.
αὐτῶνtheirGenitivegenitive (possessive)
ἄσπιλονunstainedAccusativepredicate accusative (with ἑαυτὸν)ἄσπιλος: 'spotless, unstained'; without blemish (cf. 1 Pet 1:19; 1 Tim 6:14) — the second mark of pure religion, moral integrity.
ἑαυτὸνoneselfAccusativereflexive pronoun (object of τηρεῖν)ἑαυτοῦ: 'oneself'; the believer's own moral self-keeping.
τηρεῖνto keepPres Act Inf · τηρέωepexegetical infinitive (defines αὕτη)→ progressive present (continual)τηρέω: 'keep, guard, watch over'; to preserve oneself uncontaminated — an ongoing vigilance.
ἀπὸfrompreposition + genitive (separation)ἀπό: 'from'; separation from the world's defilement.
τοῦtheGenitivearticle (with κόσμου)
κόσμουworldGenitiveobject of ἀπὸ (separation)κόσμος: 'world'; the ordered system in rebellion against God (cf. 4:4, 'friendship with the world') — its stain to be kept off.