KJV: If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
YLT: If any one doth think to be religious among you, not bridling his tongue, but deceiving his heart, of this one vain is the religion;
Darby: If any one think himself to be religious, not bridling his tongue, but deceiving his heart, this man's religion is vain.
ASV: If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man's religion is vain.
τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
δοκεῖ | seems |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δοκέω Sense: to be of opinion, think, suppose. |
|
θρησκὸς | religious |
Parse: Adjective, Nominative Masculine Singular Root: θρῆσκος Sense: fearing or worshipping God. |
|
εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
χαλιναγωγῶν | bridling |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: χαλιναγωγέω Sense: to lead by a bridle, to guide. |
|
γλῶσσαν | [the] tongue |
Parse: Noun, Accusative Feminine Singular Root: γλῶσσα Sense: the tongue, a member of the body, an organ of speech. 2 a tongue. |
|
αὐτοῦ | of himself |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
ἀπατῶν | deceiving |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀπατάω Sense: to cheat, beguile, deceive. |
|
καρδίαν | [the] heart |
Parse: Noun, Accusative Feminine Singular Root: καρδία Sense: the heart. |
|
τούτου | of this one |
Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
|
μάταιος | worthless [is] |
Parse: Adjective, Nominative Feminine Singular Root: μάταιος Sense: devoid of force, truth, success, result. |
|
θρησκεία | religion |
Parse: Noun, Nominative Feminine Singular Root: θρησκεία Sense: religious worship. |
Greek Commentary for James 1:26
Condition of first class Τρησκος Thrēskos (of uncertain etymology, perhaps from τρεομαι threomai to mutter forms of prayer) is predicate nominative after ειναι einai agreeing with the subject of δοκει dokei (either “he seems” or “he thinks”). This source of self-deception is in saying and doing. The word τρησκος thrēskos is found nowhere else except in lexicons. Hatch (Essays in Biblical Greek, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matt 6:1-18). It is the Pharisaic element in Christian worship. [source]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω chalinagōgeō It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling Present active participle from απατη apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
Present active participle from απατη apatē (deceit). He plays a trick on himself. [source]
Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
Rev., correctly, thinketh himself to be. A man can scarcely seem to be religious, when, as Trench observes, “his religious pretensions are belied and refuted by the allowance of an unbridled tongue.” [source]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
Used by James only. See James 3:2. Lit., to guide with a bridle. So Plato, “Laws,” 701: “I think that the argument ought to be pulled up from time to time, and not to be allowed to run away, but held with bit and bridle.” [source]
Reverse Greek Commentary Search for James 1:26
Peculiar to Luke. Rev. renders “thinketh he hath,” as James 1:26, on which see note. Wyc., guesseth; Tynd., supposeth.sa40 [source]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος hagiōtatos Judges 1:20, τιμιωτατος timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω thrēskeuō and this from τρησκος thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
From τρησκευω thrēskeuō and this from τρησκος thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
N.T.oolxx, oClass. See the noun φεναπάτης deceiver Titus 1:10. Denoting subjective deception; deception of the judgment. The simple ἀπατᾶν to deceive, Ephesians 5:6; 1 Timothy 2:14; James 1:26, and often in lxx. Lightfoot thinks the compound verb may possibly have been coined by Paul. [source]
See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27. [source]
See on James 1:26. [source]
See on James 1:26. [source]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
Present active imperatives as a habit. For the combination see James 1:19-21 contrasted with James 1:22-25, and James 1:26 with James 1:27. [source]
Condition of first class with ου ou (not μη mē) negativing the verb πταιει ptaiei word In speech. The teacher uses his tongue constantly and so is in particular peril on this score.The same (ουτος houtos). “This one” (not ο αυτος ho autos the same).A perfect man “A perfect husband” also, for ανηρ anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω epistomizō). [source]
See note on James 1:26 for this rare verb applied to the tongue Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω epistomizō). [source]
Prohibition against such a habit or a command to quit doing it, with μη mē and the present imperative of καταλαλεω katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
“A perfect husband” also, for ανηρ anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω epistomizō). [source]