KJV: For 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.
YLT: for we all make many stumbles; if any one in word doth not stumble, this one is a perfect man, able to bridle also the whole body;
Darby: For we all often offend. If any one offend not in word, he is a perfect man, able to bridle the whole body too.
ASV: For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
| πολλὰ | In many ways |
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Parse: Adjective, Accusative Neuter Plural Root: πολύς Sense: many, much, large. |
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| πταίομεν | we stumble |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: πταίω Sense: to cause one to stumble or fall. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| λόγῳ | what he says |
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Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
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| πταίει | does stumble |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: πταίω Sense: to cause one to stumble or fall. |
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| οὗτος | this one [is] |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| τέλειος | a perfect |
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Parse: Adjective, Nominative Masculine Singular Root: τέλειος Sense: brought to its end, finished. |
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| ἀνήρ | man |
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Parse: Noun, Nominative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| δυνατὸς | able |
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Parse: Adjective, Nominative Masculine Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
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| χαλιναγωγῆσαι | to bridle |
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Parse: Verb, Aorist Infinitive Active Root: χαλιναγωγέω Sense: to lead by a bridle, to guide. |
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| καὶ | indeed |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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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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Greek Commentary for James 3:2
Accusative neuter plural either cognate with πταιομεν ptaiomen or accusative of general reference. On πταιομεν ptaiomen (stumble) see note on James 2:10. James includes himself in this list of stumblers. [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]
“This one” (not ο αυτος ho autos the same). [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]
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]
Lit., stumble, as Rev. Compare James 2:10. [source]
See on James 1:26. [source]
Reverse Greek Commentary Search for James 3:2
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Negative answer expected by μη mē as in Romans 11:1. First aorist active indicative of πταιω ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον skandalon in Romans 11:9. If ινα hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω ptaiō to stumble, and πιπτω piptō to fall, and take πεσωσιν pesōsin as effective aorist active subjunctive to fall completely and for good. ινα Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1. [source]
Only here and Revelation 14:20. It may be rendered either bit, as A. V., or bridle, as Rev., but bridle is preferable because it corresponds with the verb to bridle (James 3:2) which is compounded with this noun. [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]
Instead of αντρωπος anthrōpos (general term) in James 1:7, perhaps for variety (Ropes), but often in James (James 1:12, James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from γυνη gunē (woman). [source]
First aorist active subjunctive also of γεγονεν ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι gegonen). Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
Lit., stumble, and so Rev. Compare James 3:2. [source]
“Become diligent (first aorist ingressive active imperative of σπουδαζω spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω poieō to make for yourselves.Calling and election Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Not perfected, as 1 John 4:17but perfect as the result of having been perfected. Compare Hebrews 5:14; James 1:4; James 3:2. [source]
Lit., “to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev., stumble, James 2:10; James 3:2. [source]
Verbal from πταιω ptaiō to stumble (James 3:2; 2 Peter 1:10), sure-footed as of a horse that does not stumble (Xenophon), and so of a good man (Epictetus, Marcus Antoninus). [source]