KJV: But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
YLT: and the wisdom from above, first, indeed, is pure, then peaceable, gentle, easily entreated, full of kindness and good fruits, uncontentious, and unhypocritical: --
Darby: But the wisdom from above first is pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned.
ASV: But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy.
Ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
ἄνωθεν | the from above |
Parse: Adverb Root: ἄνωθεν Sense: from above, from a higher place. |
|
σοφία | wisdom |
Parse: Noun, Nominative Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
|
πρῶτον | first |
Parse: Adverb, Superlative Root: πρῶτον Sense: first in time or place. |
|
μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
|
ἁγνή | pure |
Parse: Adjective, Nominative Feminine Singular Root: ἁγνός Sense: exciting reverence, venerable, sacred. |
|
εἰρηνική | peaceable |
Parse: Adjective, Nominative Feminine Singular Root: εἰρηνικός Sense: relating to peace. |
|
ἐπιεικής | gentle |
Parse: Adjective, Nominative Feminine Singular Root: ἐπιεικής Sense: seemingly, suitable. |
|
εὐπειθής | reasonable |
Parse: Adjective, Nominative Feminine Singular Root: εὐπειθής Sense: easily obeying, compliant. |
|
μεστὴ | full |
Parse: Adjective, Nominative Feminine Singular Root: μεστός Sense: full. |
|
ἐλέους | of mercy |
Parse: Noun, Genitive Neuter Singular Root: ἔλεος Sense: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them. |
|
καρπῶν | of fruits |
Parse: Noun, Genitive Masculine Plural Root: καρπός Sense: fruit. |
|
ἀγαθῶν | good |
Parse: Adjective, Genitive Masculine Plural Root: ἀγαθός Sense: of good constitution or nature. |
|
ἀδιάκριτος | impartial |
Parse: Adjective, Nominative Feminine Singular Root: ἀδιάκριτος Sense: undistinguished, unintelligible. |
|
ἀνυπόκριτος | sincere |
Parse: Adjective, Nominative Feminine Singular Root: ἀνυπόκριτος Sense: unfeigned, undisguised, sincere. |
Greek Commentary for James 3:17
First in rank and time. αγνος Hagnos is from the same root as αγιος hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above. [source]
Old adjective from ειρηνη eirēnē (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil‘s peace of surrender.Gentle (επιεικης epieikēs). Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.Easy to be entreated Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly. [source]
Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Practical help (James 2:13, James 2:16). [source]
αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt. [source]
Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality. [source]
See on 1 Peter 2:18. [source]
Only here in New Testament. [source]
Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on James 1:6. [source]
Reverse Greek Commentary Search for James 3:17
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Adverb in the accusative case, but no επειτα δε epeita de (in the next place) as in Hebrews 7:2 or επειτα epeita as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. [source]
“Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος epiη επιεικεια eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς chrēston in Romans 2:4. [source]
Better, forbearing. The word occurs Philemon 4:5, and ἐπιεικία forbearancein 2 Corinthians 10:1, where it is associated with πραΰ̀της meeknessFrom εἰκός reasonableHence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindlyand εὐπειθής easyto be entreated. It occurs in lxx. [source]
Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 1 Corinthians 8:10, 1 Corinthians 8:12, conscience is associated with knowledge. [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
A classical phrase (Thucydides), προς pros with the accusative neuter singular articular participle of παρειμι pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). [source]
Present passive indicative of σπειρω speirō to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος karpos (fruit) from James 3:17. Only in peace is the fruit of righteousness found. [source]
First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
Present middle participle of υποτασσω hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις tois despotais). Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Leviticus 4:6, Leviticus 4:17; Leviticus 8:11, Leviticus 8:33; Numbers 19:12). “Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (Leviticus 26:21, Leviticus 26:24, Leviticus 26:28; Deuteronomy 28:25), or to those who injure the people in it (Genesis 4:15, Genesis 4:24; Exodus 7:25; Psalm 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.” Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's “Epistles to the Seven Churches”). -DIVIDER- -DIVIDER- Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Romans href="/desk/?q=ro+12:6-8&sr=1">Romans 12:6-8), seven characteristics of wisdom (James 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number. -DIVIDER- -DIVIDER- So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents. -DIVIDER- -DIVIDER- Again the use of the number three is, as Professor Milligan remarks, “so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration.” There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or “thrice holy,” is sung to God the Almighty, to whom are ascribed three attributes of glory. [source]