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James 1

James 1:26 KJV (With Strong’s)

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
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)
humin (Greek #5213)
to (with or by) you
KJV usage: ye, you, your(-selves).
Pronounce: hoo-min'
Origin: irregular dative case of 5210
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
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
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)
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)
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
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)
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
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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Cross References


Ministry on This Verse

James 1:19• 19Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: (James 1:19)
James 3:2‑6• 2For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
3Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
4Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
5Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
6And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
(James 3:2‑6)
Psa. 32:9• 9Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. (Psa. 32:9)
Psa. 34:13• 13Keep thy tongue from evil, and thy lips from speaking guile. (Psa. 34:13)
Psa. 39:1‑2• 1<<To the chief Musician, even 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 bridle, while the wicked is before me.
2I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
(Psa. 39:1‑2)
Psa. 141:3• 3Set a watch, O Lord, before my mouth; keep the door of my lips. (Psa. 141:3)
Prov. 10:19,31• 19In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
31The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.
(Prov. 10:19,31)
Prov. 13:2‑3• 2A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.
3He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
(Prov. 13:2‑3)
Prov. 15:2• 2The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. (Prov. 15:2)
Prov. 16:10• 10A divine sentence is in the lips of the king: his mouth transgresseth not in judgment. (Prov. 16:10)
Prov. 19:1• 1Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. (Prov. 19:1)
Prov. 21:26• 26He coveteth greedily all the day long: but the righteous giveth and spareth not. (Prov. 21:26)
Eph. 4:29• 29Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. (Eph. 4:29)
Eph. 5:4• 4Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. (Eph. 5:4)
Col. 4:6• 6Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Col. 4:6)
1 Peter 3:10• 10For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: (1 Peter 3:10)
 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: James 1 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: James 1 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

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

Or "seem." see 1 Cor. 10.12.

W. Kelly Translation

If anyonea thinksb he is religiousc, not bridling his tongue, but deceiving his heart, this [man’s] religion is vain.

WK Translation Notes

"Among you" is rightly rejected.
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.
The word "religious" here used refers to the manifestation. It is neither "pious or godly"; nor is it "rendering a religious service or worship to God." It means religious practice outwardly paid. Compare {vi 27829}{/vi}; {vi 29513;29518}{/vi}. See also note to 1:27.