KJV: And 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.
YLT: and the tongue is a fire, the world of the unrighteousness, so the tongue is set in our members, which is spotting our whole body, and is setting on fire the course of nature, and is set on fire by the gehenna.
Darby: and 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.
ASV: And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and is set on fire by hell.
| καὶ | Also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| γλῶσσα | tongue [is] |
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Parse: Noun, Nominative Feminine Singular Root: γλῶσσα Sense: the tongue, a member of the body, an organ of speech. 2 a tongue. |
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| πῦρ | a fire |
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Parse: Noun, Nominative Neuter Singular Root: πῦρ Sense: fire. |
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| κόσμος | world |
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Parse: Noun, Nominative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀδικίας | of iniquity |
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Parse: Noun, Genitive Feminine Singular Root: ἀδικία Sense: injustice, of a judge. |
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| γλῶσσα | tongue |
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Parse: Noun, Nominative Feminine Singular Root: γλῶσσα Sense: the tongue, a member of the body, an organ of speech. 2 a tongue. |
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| καθίσταται | is set |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: καθιστάνω Sense: to set, place, put. |
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| μέλεσιν | members |
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Parse: Noun, Dative Neuter Plural Root: μέλος Sense: a member, limb: a member of the human body. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| σπιλοῦσα | defiling |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: σπιλόω Sense: to defile, spot. |
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| σῶμα | body |
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Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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| φλογίζουσα | setting on fire |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: φλογίζω Sense: to ignite, set on fire. |
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| τροχὸν | course |
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Parse: Noun, Accusative Masculine Singular Root: τροχός Sense: a wheel. |
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| γενέσεως | of nature |
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Parse: Noun, Genitive Feminine Singular Root: γένεσις Sense: source, origin. |
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| καὶ | and [itself] |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| φλογιζομένη | being set on fire |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: φλογίζω Sense: to ignite, set on fire. |
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| γεέννης | hell |
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Parse: Noun, Genitive Feminine Singular Root: γέεννα Sense: Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. |
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Greek Commentary for James 3:6
So necessarily since there is no article with πυρ pur (apparently same word as German feuer, Latin purus, English pure, fire). This metaphor of fire is applied to the tongue in Proverbs 16:27; Proverbs 26:18-22; Sirach 28:22. [source]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ pur instead of after αδικιας adikias then the phrase may be the predicate with κατισταται kathistatai (present passive indicative of κατιστημι kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα hē spilousa holon to sōma). Present active participle of σπιλοω spiloō late Koiné, verb, to stain from σπιλος spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον aspilon (unspotted).Setteth on fire Present active participle of πλογιζω phlogizō old verb, to set on fire, to ignite, from πλοχ phlox (flame), in N.T. only in this verse. See αναπτει anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως ton trochon geneseōs). Old word for wheel (from τρεχω trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον trochon refer? For γενεσεως geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος kuklos cycle, in place of τροχος trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Present active participle of σπιλοω spiloō late Koiné, verb, to stain from σπιλος spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον aspilon (unspotted). [source]
Present active participle of πλογιζω phlogizō old verb, to set on fire, to ignite, from πλοχ phlox (flame), in N.T. only in this verse. See αναπτει anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως ton trochon geneseōs). Old word for wheel (from τρεχω trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον trochon refer? For γενεσεως geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος kuklos cycle, in place of τροχος trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Old word for wheel (from τρεχω trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον trochon refer? For γενεσεως geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος kuklos cycle, in place of τροχος trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. [source]
Present passive participle of πλογιζω phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα gehenna see Matthew 5:22. [source]
Κόσμος , primarily, means order, and is applied to the world or universe as an orderly system. A world of iniquity is an organism containing within itself all evil essence, which from it permeates the entire man. World is used in the same sense as in the latter part of Judges href="/desk/?q=jud+1:23&sr=1">Judges 1:23. See on 2 Peter 2:13. [source]
Lit., setting on fire. Only in this verse in New Testament. [source]
A very obscure passage. Τροχός , (only here in New Testament), from τρέχω , to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Γενέσεως rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at Matthew 1:1, “the book of the generation of Jesus Christ,” where the meaning is origin or birth; the birth-book of Jesus Christ. The other passage is Matthew 1:18, according to the best texts, also meaning birth. In James 1:23, as we have seen, πρόσωπον τῆς γενέσεως , is the face of his birth. We may then safely translate τροχός by wheel; and as birth is the meaning of γένεσις in every New-Testament passage where it occurs, we may give it the preference here and render the wheel of birth - i.e., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon:“The chariot-wheel, like life, runs rolling round,”Tertullian says: “The whole revolving wheel of existence bears witness to the resurrection of the dead.” The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life. [source]
Reverse Greek Commentary Search for James 3:6
Rev., more accurately, the hell of fire. The word Gehennarendered hell, occurs outside of the Gospels only at James 3:6. It is the Greek representative of the Hebrew Ge-Hinnomor Valley of Hinnom, a deep, narrow glen to the south of Jerusalem, where, after the introduction of the worship of the fire-gods by Ahaz, the idolatrous Jews sacrificed their children to Molech. Josiah formally desecrated it, “that no man might make his son or his daughter pass through the fire to Molech” (2 Kings 23:10). After this it became the common refuse-place of the city, into which the bodies of criminals, carcasses of animals, and all sorts of filth were cast. From its depth and narrowness, and its fire and ascending smoke, it became the symbol of the place of the future punishment of the wicked. So Milton:“The pleasant valley of Hinnom, Tophet thenceAnd black Gehenna called, the type of hell.”As fire was the characteristic of the place, it was called the Gehennaof fire. It should be carefully distinguished from Hades ( ᾅδης ), which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition. This distinction, ignored by the A. V., is made in the Rev. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
Only here and 2 Peter 2:13; The kindred verb σπιλόω todefile, occurs James 3:6; Judges 1:23. [source]
Used of splendid clothing in Luke 7:25. Spot (σπιλος spilos). Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω spiloō to defile in James 3:6; Judges 1:23. Wrinkle Old word from ρυω ruō to contract, only here in N.T. But that it should be holy and without blemish (αλλ ινα ηι αγια και αμωμος all' hina ēi hagia kai amōmos). Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω spiloō to defile in James 3:6; Judges 1:23. [source]
Thereby constitutes himself. Rev., maketh himself. See on James 3:6. [source]
Lit., not to be held back. The proper reading, however, is ἀκατάστατον , unsettled. See on καθίσταται , hath its place, James 3:6. Rev., correctly, restless. [source]
“The face of his birth” (origin, lineage, nativity). For this use of εν εσοπτρωι genesis see James 3:6; Matthew 1:1, Matthew 1:18; Luke 1:13.In a mirror (εισ οπτω en esoptrōi). Old word (from κατοπτριζομαι eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
Objective genitive τεου theou with εχτρα echthra (predicate and so without article), old word from εχτρος echthros enemy (Romans 5:10), with εις τεον eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι hos ean oun boulēthēi). Indefinite relative clause with ος hos and modal εαν ean and the first aorist passive (deponent) subjunctive of βουλομαι boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Predicate nominative with infinitive ειναι einai agreeing with ος hos See note on James 2:23 for πιλος τεου philos theou (friend of God).Maketh himself (κατισταται kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου theou). [source]
Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.” [source]
“Render” (present active indicative of κατιστημι kathistēmi old verb, James 3:6), singular because ταυτα tauta neuter plural.Not idle nor unfruitful (ουκ αργους ουδε ακαρπους ouk argous oude akarpous). Accusative predicative plural with υμας humas understood, both adjectives with alpha privative, for αργος argos see James 2:20 and for ακαρπος akarpos Matthew 13:22.Knowledge “Full (additional) knowledge” as in 2 Peter 1:2. [source]
Only here and James 3:6. See on 2 Peter 2:13. [source]
In fear “of the contagion of sin while we are rescuing them” (Vincent). For this idea see 1 Peter 1:17; 1 Peter 3:15; 2 Corinthians 7:1; Philemon 2:12.Spotted (εσπιλωμενον espilōmenon). Perfect passive participle of σπιλοω spiloō late and common verb (from σπιλος spilos spot, 2 Peter 2:13), in N.T. only here and James 3:6. [source]
Perfect passive participle of σπιλοω spiloō late and common verb (from σπιλος spilos spot, 2 Peter 2:13), in N.T. only here and James 3:6. [source]