James 1:26 KJV (With Strong’s)

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26
If
ei (Greek #1487)
if, whether, that, etc.
KJV usage: forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in 1489, 1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
Pronounce: i
Origin: a primary particle of conditionality
any man
tis (Greek #5100)
some or any person or object
KJV usage: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever).
Pronounce: tis
Origin: an enclitic indefinite pronoun
among
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: 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.
Pronounce: en
Origin: 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 1519 and 1537)
you
humin (Greek #5213)
to (with or by) you
KJV usage: ye, you, your(-selves).
Pronounce: hoo-min'
Origin: irregular dative case of 5210
seem
dokeo (Greek #1380)
to think; by implication, to seem (truthfully or uncertainly)
KJV usage: be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow.
Pronounce: dok-eh'-o
Origin: a prolonged form of a primary verb, δόκω (dok'-o) (used only in an alternate in certain tenses; compare the base of 1166) of the same meaning
to be
einai (Greek #1511)
to exist
KJV usage: am, was. come, is, X lust after, X please well, there is, to be, was.
Pronounce: i'-nahee
Origin: present infinitive from 1510
religious
threskos (Greek #2357)
ceremonious in worship (as demonstrative), i.e. pious
KJV usage: religious.
Pronounce: thrace'-kos
Origin: probably from the base of 2360
, and bridleth
chalinagogeo (Greek #5468)
to be a bit-leader, i.e. to curb (figuratively)
KJV usage: bridle.
Pronounce: khal-in-ag-ogue-eh'-o
Origin: from a compound of 5469 and the reduplicated form of 71
not
me (Greek #3361)
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether
KJV usage: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations. See also 3362, 3363, 3364, 3372, 3373, 3375, 3378.
Pronounce: may
Origin: a primary particle of qualified negation (whereas 3756 expresses an absolute denial)
his
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
tongue
glossa (Greek #1100)
the tongue; by implication, a language (specially, one naturally unacquired)
KJV usage: tongue.
Pronounce: gloce-sah'
Origin: of uncertain affinity
o, but
alla (Greek #235)
properly, other things, i.e. (adverbially) contrariwise (in many relations)
KJV usage: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
Pronounce: al-lah'
Origin: neuter plural of 243
deceiveth
apatao (Greek #538)
to cheat, i.e. delude
KJV usage: deceive.
Pronounce: ap-at-ah'-o
Origin: of uncertain derivation
his own
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
heart
kardia (Greek #2588)
the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle
KJV usage: (+ broken-)heart(-ed).
Pronounce: kar-dee'-ah
Origin: prolonged from a primary κάρ (Latin cor, "heart")
, this man’s
toutou (Greek #5127)
of (from or concerning) this (person or thing)
KJV usage: here(-by), him, it, + such manner of, that, thence(-forth), thereabout, this, thus.
Pronounce: too'-too
Origin: genitive case singular masculine or neuter of 3778
religion
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
threskeia (Greek #2356)
ceremonial observance
KJV usage: religion, worshipping.
Pronounce: thrace-ki'-ah
Origin: from a derivative of 2357
is vain
mataios (Greek #3152)
empty, i.e. (literally) profitless, or (specially), an idol
KJV usage: vain, vanity.
Pronounce: mat'-ah-yos
Origin: from the base of 3155
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More on:

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Cross References

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Ministry on This Verse

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seem.
bridleth.
James 1:19• 19So that, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; (James 1:19)
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James 3:2‑6• 2For we all often offend. If any one offend not in word, *he* is a perfect man, able to bridle the whole body too.
3Behold, we put the bits in the mouths of the horses, that they may obey us, and we turn round their whole bodies.
4Behold also the ships, which are so great, and driven by violent winds, are turned about by a very small rudder, wherever the pleasure of the helmsman will.
5Thus also the tongue is a little member, and boasts great things. See how little a fire, how large a wood it kindles!
6and the tongue is fire, the world of unrighteousness; the tongue is set in our members, the defiler of the whole body, and which sets fire to the course of nature, and is set on fire of hell.
(James 3:2‑6)
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Psa. 32:9• 9Be ye not as a horse, as a mule, which have no understanding: whose trappings must be bit and bridle, for restraint, or they will not come unto thee. (Psa. 32:9)
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Psa. 34:13• 13Keep thy tongue from evil, and thy lips from speaking guile; (Psa. 34:13)
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Psa. 39:1‑2• 1To the chief Musician, to Jeduthun. A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a muzzle, while the wicked is before me.
2I was dumb with silence, I held my peace from good; and my sorrow was stirred.
(Psa. 39:1‑2)
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Psa. 141:3• 3Set a watch, O Jehovah, before my mouth; keep the door of my lips. (Psa. 141:3)
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Prov. 10:19,31• 19In the multitude of words there wanteth not transgression; but he that restraineth his lips doeth wisely.
31The mouth of a righteous man putteth forth wisdom; but the froward tongue shall be cut out.
(Prov. 10:19,31)
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Prov. 13:2‑3• 2A man shall eat good by the fruit of his mouth; but the soul of the treacherous, violence.
3He that guardeth his mouth keepeth his soul; destruction shall be to him that openeth wide his lips.
(Prov. 13:2‑3)
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Prov. 15:2• 2The tongue of the wise useth knowledge aright; but the mouth of the foolish poureth out folly. (Prov. 15:2)
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Prov. 16:10• 10An oracle is on the lips of the king: his mouth will not err in judgment. (Prov. 16:10)
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Prov. 19:1• 1Better is a poor man that walketh in his integrity, than he that is perverse in his lips, and is a fool. (Prov. 19:1)
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Prov. 21:26• 26He coveteth greedily all the day long; but the righteous giveth and spareth not. (Prov. 21:26)
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Eph. 4:29• 29Let no corrupt word go out of your mouth, but if there be any good one for needful edification, that it may give grace to those that hear it. (Eph. 4:29)
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Eph. 5:4• 4and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving. (Eph. 5:4)
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Col. 4:6• 6Let your word be always with grace, seasoned with salt, so as to know how ye ought to answer each one. (Col. 4:6)
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1 Peter 3:10• 10For he that will love life and see good days, let him cause his tongue to cease from evil and his lips that they speak no guile. (1 Peter 3:10)
but.
this.
 The first and most sifting index of the inner man is the tongue. A man who appears to be in relationship with God and to honor Him, yet who cannot bridle his tongue, deceives himself, and his religion is vain. (James 1 by J.N. Darby)
 The closing verses of the chapter set before us the practical life of godliness, according to the word of God, that carries with it the blessing of God. (The Practical Christian Life by H. Smith)
 The unbridled tongue will quickly show that behind it there is a heart in which lust and malice are unjudged. (The Practical Christian Life by H. Smith)
 In giving rein to his tongue he is giving rein to self. (James 1 by F.B. Hole)

J. N. Darby Translation

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26
If any one think himselfg to be religious, not bridling his tongue, but deceiving his heart, this man’s religion is vain.

JND Translation Notes

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g
Or "seem." see 1 Cor. 10.12.

W. Kelly Translation

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26
If any one thinks he is religious, not bridling his tongue, but deceiving his heart, this [man’s] religion is vain1.

WK Translation Notes

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1
one ^: θρ. "among you" (ἐν ὐμῖν) is rightly rejected. (Bible Treasury 14:62) [See note to James 1:27]
thinks:... the form is hardly "seemeth" but "deemeth," or "thinketh himself." It is not what appears to others that is in question, but his thought of himself. Wyclif and the Rhemish are right, following the Vulgate; Tyndale misled Cranmer, the Geneva V. and the Authorized. (Bible Treasury N1:172, Exp. of James, p.49)