Jam 1:19-21 | RWP | e4.org | Ye know this ( ιστε ). Or "know this." Probably the perfect active indicative (literary form as in ; , unless both are imperative, while in we have οιδατε , the usual vernacular Koine perfect indicative). The imperative uses only ιστε and only the context can decide which it is. Εστο (let be) is imperative. Swift to hear ( ταχυς εις το ακουσα ). For this use of εις το with the infinitive after an adjective see . For εις το after adjectives see . The picture points to listening to the word of truth (verse ) and is aimed against violent and disputatious speech (chapter ). The Greek moralists often urge a quick and attentive ear. Slow to speak ( βραδυς εις το λαλησα ). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. Slow to anger ( βραδυς εις οργην ). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

‏ James 1:19-21

Ye know this ( ιστε ). Or "know this." Probably the perfect active indicative (literary form as in Eph 5:5; Heb 12:17, unless both are imperative, while in Jas 4:4 we have οιδατε, the usual vernacular Koine perfect indicative). The imperative uses only ιστε and only the context can decide which it is. Εστο (let be) is imperative.

Swift to hear ( ταχυς εις το ακουσα ). For this use of εις το with the infinitive after an adjective see 1Th 4:9. For εις το after adjectives see Ro 16:19. The picture points to listening to the word of truth (verse 18) and is aimed against violent and disputatious speech (chapter 3:1-12). The Greek moralists often urge a quick and attentive ear.

Slow to speak ( βραδυς εις το λαλησα ). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.

Slow to anger ( βραδυς εις οργην ). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

The wrath of man ( οργη ανδρος ). Here ανηρ (as opposed to γυνη woman), not ανθρωπος of verse 19 (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with θυμος, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Ac 10:35 for "working righteousness," and Jas 2:9 for "working sin" ( εργαζομα both times).

Wherefore ( διο ). Because of this principle. See Eph 4:25.

Putting away ( αποθεμενο ). Second aorist middle participle of αποτιθημ, to put off, metaphor of removing clothing as in Ro 13:12; Col 3:8; Eph 4:22, 25; 1Pe 2:1.

Filthiness ( ρυπαριαν ). Late word (Plutarch) from ρυπαρος, dirty (Jas 2:2), here only in N.T. Surely a dirty garment.

Overflowing of wickedness ( περισσειαν κακιας ). Περισσεια is a late word (from περισσος, abundant, exceeding), only four times in N.T., in 2Co 8:2 with χαρας (of joy), in Ro 5:17 with χαριτος (of grace). Κακια (from κακος, evil) can be either general like ρυπαρια (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity."

With meekness ( εν πραυτητ ). In docility. "The contrast is with οργη rather than κακιας " (Ropes).

The implanted word ( τον εμφυτον λογον ). This old verbal adjective (from εμφυω to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμφυτευτον (engrafted). It is "the rooted word" (verse 18), sown in the heart as the soil or garden of God (Mt 13:3-23; 15:13; 1Co 3:6).

Able to save ( δυναμενον σωσα ). Cf. 1Pe 1:9; Jas 2:14; 4:12; 5:20; Ro 1:16. Ultimate salvation (effective aorist active infinitive σωσα from σωζω ).