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James 1

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
.
o
Psa. 34:13•  (Psa. 34:13)

More on:

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Heart,
Religion; Religious

Cross References

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Ministry on This Verse

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seem.
Prov. 14:12•  (Prov. 14:12)
;
Prov. 16:25•  (Prov. 16:25)
;
Luke 8:18• 18Take heed therefore how ye hear: for whosoever hath, to him shall be given, and whosoever hath not, even that which he seemeth to have shall be taken from him. (Luke 8:18)
;
1 Cor. 3:18• 18Let none deceive himself; if anyone thinketh himself to be wise among you in this age, let him become foolish that he may be wise. (1 Cor. 3:18)
;
Gal. 2:6,9• 6But from those reputed to be something, whatsoever they were maketh no difference to me(God accepteth no man's person(for to me those in repute imparted nothing;
 9and having known the grace given to me, James and Cephas and John, that were reputed to be pillars, gave to me and Barnabas the right-hands of fellowship, that we [should go] unto the nations, and they unto the circumcision, (Gal. 2:6,9)
;
Gal. 6:3• 3For if anyone reputeth himself to be something when he is nothing, he deceiveth himself. (Gal. 6:3)
bridleth.
James 1:19• 19Ye know [it], my brethren beloved, but 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 all offend. If anyone offendeth not in word, he [is] a perfect man, able to bridle the whole body also.
 3Now if we put the horses' bridles in their mouths, that they may obey us, we turn about their whole body also.
 4Behold, the ships also, though they are so great and are driven by rough winds, are turned about by a very small rudder, where the impulse of the helmsman may purpose.
 5So also the tongue is a little member, and boasteth great things. See how large a wood how little a fire kindleth!
 6And the tongue [is] fire, the world of iniquity; the tongue cometh to be in our members that which defileth the whole body, and setteth in a blaze the course of nature, and is set in a blaze by gehenna. (James 3:2‑6)
;
Psa. 32:9•  (Psa. 32:9)
;
Psa. 34:13•  (Psa. 34:13)
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Psa. 39:1‑2•  (Psa. 39:1‑2)
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Psa. 141:3•  (Psa. 141:3)
;
Prov. 10:19,31•  (Prov. 10:19,31)
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Prov. 13:2‑3•  (Prov. 13:2‑3)
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Prov. 15:2•  (Prov. 15:2)
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Prov. 16:10•  (Prov. 16:10)
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Prov. 19:1•  (Prov. 19:1)
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Prov. 21:26•  (Prov. 21:26)
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Eph. 4:29• 29Let no corrupt word proceed out of your mouth, but if [there be] anyone good for edification of the need, that it may give grace to those that hear. (Eph. 4:29)
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Eph. 5:4• 4and filthiness and foolish talking or jesting, which are not becoming, but rather thanksgiving. (Eph. 5:4)
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Col. 4:6• 6Let your speech be always in grace, seasoned with salt, to know how ye must 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 stop his tongue from evil and his lips that they speak no guile; (1 Peter 3:10)
but.
James 1:22• 22But be word-doers, and not hearers only, deluding yourselves. (James 1:22)
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Deut. 11:16•  (Deut. 11:16)
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Isa. 44:20•  (Isa. 44:20)
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Gal. 6:3• 3For if anyone reputeth himself to be something when he is nothing, he deceiveth himself. (Gal. 6:3)
this.
James 2:20• 20But art thou willing to learn, O vain man, that faith apart from works is dead? (James 2:20)
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Isa. 1:13•  (Isa. 1:13)
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Mal. 3:14•  (Mal. 3:14)
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Matt. 15:9• 9{i}but in vain do they worship me, teaching [as] teachings commandments of men.{/i} (Matt. 15:9)
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Mark 7:7• 7But in vain they do worship me, teaching for doctrines the commandments of men. (Mark 7:7)
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1 Cor. 15:2,15• 2by which also ye are being saved, if ye hold fast with what discourse I announced [it] to you, unless ye believed lightly.
 15and we are also found false witnesses of God, because we witnessed concerning God that he raised the Christ, whom he raised not, if indeed no dead are raised. (1 Cor. 15:2,15)
;
Gal. 3:4• 4Suffered ye so many things in vain, if indeed in vain? (Gal. 3:4)
• 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

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

WK Translation Notes

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a
"Among you" is rightly rejected.
b
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.
c
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.