The Meaning of James 3:4 Explained

James 3:4

KJV: Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

YLT: lo, also the ships, being so great, and by fierce winds being driven, are led about by a very small helm, whithersoever the impulse of the helmsman doth counsel,

Darby: Behold also the ships, which are so great, and driven by violent winds, are turned about by a very small rudder, wherever the pleasure of the helmsman will.

ASV: Behold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth.

KJV Reverse Interlinear

Behold  also  the ships,  which though [they be]  so great,  and  [are] driven  of  fierce  winds,  yet are they turned about  with  a very small  helm,  whithersoever  the governor  listeth. 

What does James 3:4 Mean?

Verse Meaning

This second illustration adds another element. The controlled tongue can overcome great obstacles. James had observed many ships on the Sea of Galilee, and perhaps on the Mediterranean, driven by strong winds.

Context Summary

James 3:1-12 - Bridle The Tongue
It is much easier to teach people what they should be and do than to obey our own precepts. Even the best of us stumble in many respects; but our most frequent failures are in speech. If we could control our tongues, we should be masters of the whole inner economy of our natures. The refusal to express a thought will kill the thought. Let Christ bridle your mouth, and He will be able to turn about your whole body. Let Him have His hand on the tiller of your tongue, and He will guide your life as He desires.
A single spark may burn down a city. The upsetting of an oil lamp in a stable led to the burning of Chicago. Lighted at the flames of hell, the tongue can pass their, vitriol on to earth. Man cannot tame the tongue, but Christ can. He goes straight for the heart, for, as He said long ago, the seat of the mischief is there. See Mark 7:14-15; Psalms 51:10. [source]

Chapter Summary: James 3

1  We are not rashly or arrogantly to reprove others;
5  but rather to bridle the tongue, a little member,
9  but a powerful instrument of much good, and great harm
13  The truly wise are mild and peaceable, without envy and strife

Greek Commentary for James 3:4

The ships also [και τα πλοια]
Old word from πλεω — pleō to sail (Matthew 4:21). Another metaphor like “horses” “There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul‘s epistles put together” (Howson). [source]
Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
And are driven [και ελαυνομενα]
Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19). [source]
Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Are yet turned [μεταγεται]
Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25). [source]
By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
The impulse [η ορμη]
Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people). [source]
Of the steersman [του ευτυνοντος]
Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Willeth [βουλεται]
Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
The ships []
See Introduction, on James' local allusions. Dean Howson observes that “there is more imagery drawn from mere natural phenomena in the one short epistle of James than in all St. Paul's epistles put together.” [source]
So great []
As the ship which conveyed Paul to Malta, which contained two hundred and seventy-six persons (Acts 27:37). [source]
Fierce [σκληρῶν]
More literally, and better, as Rev., rough. The word primarily means hard, harsh [source]
Helm [πηδαλίου]
Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and Acts 27:40. [source]
The governor listeth [ἡ ὁρμὴ τοῦ εὐθύνοντες βούλεται]
Lit., the impulse or desire of the steersman wisheth. Ὁρμὴ , impulse, only here and Acts 14:5, of an assault, onset. [source]
The governor [τοῦ εὐθύνοντος]
Rev., steersman. Lit., of him who is guiding. Only here and John 1:23. From εὐθύς straight. [source]

Reverse Greek Commentary Search for James 3:4

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

John 1:23 Make straight the way of the Lord []
” By this language (ευτυνω — euthunō in N.T. only here and James 3:4, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of Λογος — Logos (Word) for the Messiah and πωνη — phōnē (Voice) for John. [source]
John 6:19 When therefore they had rowed [εληλακοτες ουν]
Perfect active participle of ελαυνω — elaunō old verb to march (Xenophon), to drive (James 3:4), to row (Mark 6:48). Furlongs Stadia, accusative of extent of space, a little over halfway across, “in the midst of the sea” (Mark 6:47). It was about forty stadia (six miles) across. They behold Graphic dramatic present active indicative of τεωρεω — theōreō vividly preserving the emotions of the disciples. Walking Present active participle in the accusative case agreeing with Ιησουν — Iēsoun Drawing nigh unto the boat Present middle participle of γινομαι — ginomai describing the process. “Coming near the boat.” They behold Jesus slipping closer and closer to them on the water. They were afraid Ingressive aorist passive indicative of ποβεομαι — phobeomai “they became afraid.” Sudden change to the regular historical sequence. [source]
Acts 14:5 Assault [ὁρμὴ]
Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that “they were ware of it.” It is rather the purpose and intention of assault beginning to assume the character of a movement. See on James 3:4. [source]
Acts 14:5 An onset [ορμη]
A rush or impulse as in James 3:4. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), “with their rulers” The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (Acts 13:50). [source]
Acts 27:40 They left them in the sea [ειων εις την ταλασσαν]
Imperfect active of εαω — eaō either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea. At the same time loosing the bands of the rudders (αμα ανεντες τας ζευκτηριας των πηδαλιων — hama anentes tas zeuktērias tōn pēdaliōn). On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. Hoisting up the foresail to the wind Supply αυραι — aurāi (breeze) after πνεουσηι — pneousēi (blowing). It is not clear what “sail” is meant by “αρτεμωνα — artemōna No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains ςελο προρα συο — velo prora suo by artemone solo. Hence “foresail” is probably correct. They made for the beach (κατειχον εις τον αιγιαλον — kateichon eis ton aigialon). Imperfect active of κατεχω — katechō to hold down, perhaps inchoative. “They began to hold the ship steadily for the beach.” [source]
Acts 27:40 At the same time loosing the bands of the rudders [αμα ανεντες τας ζευκτηριας των πηδαλιων]
On the use of αμα — hama with the participle, old Greek idiom see Robertson, Grammar, p. 1139. The second aorist active participle of ανιημι — aniēmi to relax, loosen up. Old verb, in N.T. Acts 16:26; Acts 27:40; Ephesians 6:9; Hebrews 13:5. Thayer notes that ζευκτηριας — zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan‘s Vocabulary). The word for rudders (πηδαλιον — pēdalion) is an old one (from πηδον — pēdon the blade of an oar), but in the N.T. only here and James 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. [source]
Romans 9:18 Hardeneth [σκληρύνει]
Only here by Paul. See on hard, Matthew 25:24; see on Judges 1:14; see on James 3:4. Three words are used in the Hebrew to describe the hardening of Pharaoh's heart. The one which occurs most frequently, properly means to be strong, and therefore represents the hardness as foolhardiness, infatuated insensibility to danger. See Exodus href="/desk/?q=ex+8:15&sr=1">Exodus 8:15, Exodus 8:32; Exodus 9:34), and as produced by God (Exodus 4:21; Exodus 7:3; Exodus 9:12; Exodus 10:20, Exodus 10:27; Exodus 11:10). Paul here chooses the latter representation. [source]
Hebrews 2:3 How shall we escape? [πως ημεις εκπευχομετα]
Rhetorical question with future middle indicative of εκπευγω — ekpheugō and conclusion of the condition. If we neglect First aorist active participle of αμελεω — ameleō “having neglected.” So great salvation Ablative case after αμελησαντες — amelēsantes Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10). Which “Which very salvation,” before described, now summarized. Having at the first been spoken Literally, “having received a beginning to be spoken,” “having begun to be spoken,” a common literary Koiné idiom (Polybius, etc.). Through the Lord The Lord Jesus who is superior to angels. Jesus was God‘s full revelation and he is the source of this new and superior revelation. Was confirmed First aorist passive indicative of βεβαιοω — bebaioō from βεβαιος — bebaios (stable), old verb as in 1 Corinthians 1:6. By them that heard Ablative case with υπο — hupo of the articular first aorist active participle of ακουω — akouō Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ. [source]
James 3:3 We turn about [μεταγομεν]
Present active indicative of μεταγω — metagō late compound to change the direction (μετα — meta αγω — agō), to guide, in N.T. only here and James 3:4. The body of the horse follows his mouth, guided by the bridle. [source]
James 3:3 The horses‘ bridles [των ιππων τους χαλινους]
ιππων — Hippōn (genitive plural of ιππος — hippos horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of χαλινος — chalinos old word for bridle (from χαλαω — chalaō to slacken, let down), except Revelation 14:20.That they may obey us (εις το πειτεσται αυτους ημιν — eis to peithesthai autous hēmin). Present middle infinitive of πειτω — peithō with εις το — eis to as a purpose clause with the dative ημιν — hēmin after πειτεσται — peithesthai and αυτους — autous the accusative of general reference.We turn about Present active indicative of μεταγω — metagō late compound to change the direction (μετα — meta αγω — agō), to guide, in N.T. only here and James 3:4. The body of the horse follows his mouth, guided by the bridle. [source]
2 Peter 2:17 Mists [ομιχλαι]
Old word for fog, here alone in N.T.Driven by a storm (υπο λαιλαπος ελαυνομεναι — hupo lailapos elaunomenai). Λαιλαπς — Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω — elaunō for driving power of wind and waves.For whom Dative case of personal interest.The blackness (ο ζοπος — ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω — tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
2 Peter 2:17 Driven by a storm [υπο λαιλαπος ελαυνομεναι]
Λαιλαπς — Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω — elaunō for driving power of wind and waves. [source]
Jude 1:14 Hard [τῶν σκληρῶν]
Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain bab blings (2 Timothy 2:16). Compare John 6:60, a hard saying, where the word means not abusive but difficult. In James 3:4, rough, used of the winds. In Acts 26:14, of Saul of Tarsus; “hard to kick against the pricks.” [source]

What do the individual words in James 3:4 mean?

Behold also the ships so great being and by winds strong being driven are turned about a very small rudder wherever the impulse of the [one] steering resolves
ἰδοὺ καὶ τὰ πλοῖα τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα μετάγεται ἐλαχίστου πηδαλίου ὅπου ὁρμὴ τοῦ εὐθύνοντος βούλεται

ἰδοὺ  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
πλοῖα  ships 
Parse: Noun, Nominative Neuter Plural
Root: πλοῖον  
Sense: a ship.
τηλικαῦτα  so  great 
Parse: Demonstrative Pronoun, Nominative Neuter Plural
Root: τηλικοῦτος  
Sense: of age.
ὄντα  being 
Parse: Verb, Present Participle Active, Nominative Neuter Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἀνέμων  winds 
Parse: Noun, Genitive Masculine Plural
Root: ἄνεμος  
Sense: wind, a violent agitation and stream of air.
σκληρῶν  strong 
Parse: Adjective, Genitive Masculine Plural
Root: σκληρός  
Sense: hard, harsh, rough, stiff.
ἐλαυνόμενα  being  driven 
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural
Root: ἐλαύνω  
Sense: to drive.
μετάγεται  are  turned  about 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: μετάγω  
Sense: to transfer, lead over.
ἐλαχίστου  a  very  small 
Parse: Adjective, Genitive Neuter Singular, Superlative
Root: ἐλάχιστος  
Sense: smallest least.
πηδαλίου  rudder 
Parse: Noun, Genitive Neuter Singular
Root: πηδάλιον  
Sense: a ship’s rudder.
ὅπου  wherever 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
ὁρμὴ  impulse 
Parse: Noun, Nominative Feminine Singular
Root: ὁρμή  
Sense: a violent motion, impulse.
τοῦ  of  the  [one] 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
εὐθύνοντος  steering 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: εὐθύνω  
Sense: to make straight, level, plain.
βούλεται  resolves 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: βούλομαι  
Sense: to will deliberately, have a purpose, be minded.

What are the major concepts related to James 3:4?

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