James 1:19

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James 1:19 in Multiple Translations

Berean Standard Bible BSB

My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger,

King James Version KJV

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

American Standard Version ASV

Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:

Bible in Basic English BBE

You have knowledge of this, dear brothers. But let every man be quick in hearing, slow in words, slow to get angry;

Free Bible Version FBV

Remember this, my dear friends: everyone should be quick to listen but slow to speak, and slow to get angry,

Geneva Bible 1599 GNV

Wherefore my deare brethren, let euery man be swift to heare, slowe to speake, and slowe to wrath.

Young's Literal Translation YLT

So then, my brethren beloved, let every man be swift to hear, slow to speak, slow to anger,

World English Bible WEB

So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;

Noah Webster Bible WBS

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

Douay-Rheims 1899 DRV

You know, my dearest brethren. And let every man be swift to hear, but slow to speak, and slow to anger.

Translation for Translators T4T

My fellow believers whom I love, you know (OR, I want you to now) that every one of you should be eager to pay attention to God’s true message. Don’t speak without thinking, nor get angry easily,

Plain English Version PEV

Listen, my Christian friends, you have to be ready to listen to other people, and you have to stop and think before you say anything yourself. Stop and think before you get angry.

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Berean Amplified Bible — James 1:19

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

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James 1:19 Interlinear (Deep Study)

BIB

GRK ωστε αδελφοι μου αγαπητοι εστω πας ανθρωπος ταχυς εις το ακουσαι βραδυς εις το λαλησαι βραδυς εις οργην

ωστε hōste G5620 so Conj

αδελφοι adelphos G80 brother Noun-VPM

μου egō G1473 I/we Pron-1GS

αγαπητοι agapētos G27 beloved Adj-VPM

εστω eimi G1510 to be Verb-PAM-3S

πας pas G3956 all Adj-NSM

ανθρωπος anthrōpos G444 a human Noun-NSM

ταχυς tachus G5036 quick Adj-NSM

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

ακουσαι akouō G191 to hear Verb-AAN

βραδυς bradus G1021 slow Adj-NSM

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

λαλησαι laleō G2980 to speak Verb-AAN

βραδυς bradus G1021 slow Adj-NSM

εις eis G1519 toward Prep

οργην orgē G3709 wrath Noun-ASF

Greek Word Study

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Greek Word Reference — James 1:19

ωστε hōste G5620 "so" Conj

This word means so or therefore, used to show a result or conclusion. It appears in Matthew 8:24 and Romans 7:6.

Definition: ὥσ-τε consecutive particle, __1. with infin., expressing result, so as to: Mat.8:24 12:22, Mrk.1:27, Luk.5:7, Act.1:19, Rom.7:6, 1Co.1:7, Heb.13:6, al.; of a designed result, Mat.10:1, Luk.4:29, al.; preceded by οὕτως, Act.14:1; by τοσοῦτος, Mat.15:33. __2. C. indic., __(a) so that: Gal.2:13, preceded by οὕτως, Jhn.3:16; __(b) so then, therefore: Mat.12:12, Mrk.2:28, Rom.7:4, 1Co.3:7, Gal.3:9, al. __3. so then, therefore: with subjc., 1Co.5:8; with imperat., 1Co.3:21 4:5, Php.2:12 1Th.4:18, 1Pe.4:19, al (AS)

Usage: Occurs in 83 NT verses. KJV: (insomuch) as, so that (then), (insomuch) that, therefore, to, wherefore See also: 1 Corinthians 1:7; Hebrews 13:6; 1 Peter 1:21.

αδελφοι adelphos G80 "brother" Noun-VPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

αγαπητοι agapētos G27 "beloved" Adj-VPM

Beloved means to be loved or cherished by someone, like God or a friend, as seen in Matthew 3:17 and Romans 1:7. This word describes a sense of affection or fondness. It is often translated as 'beloved' or 'dearly loved' in the KJV Bible.

Definition: ἀγαπητός, -ή, -όν (ἀγαπάω), [in LXX chiefly for יָתִיד, יָדִיד ;] beloved (see M, Pr., 221); __(a) by God: of Christ, Mat.3:17; of men, Rom.1:7; __(b) by Christians, of one another: 1Co.4:14; frequently as form of address, ib. 10:14; opposite to ἐχθρός, Rom.11:28 (see AR, Eph., 229; Cremer, 17; MM, VGT, see word). (AS)

Usage: Occurs in 61 NT verses. KJV: (dearly, well) beloved, dear See also: 1 Corinthians 4:14; Colossians 4:14; 1 Peter 2:11.

εστω eimi G1510 "to be" Verb-PAM-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

πας pas G3956 "all" Adj-NSM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

ταχυς tachus G5036 "quick" Adj-NSM

Means quick or swift, like a fast runner, used to describe something happening promptly. Appears in James 1:19, describing a swift response to God's word.

Definition: ταχύς, -εῖα, -ύ [in LXX chiefly for מָהַר pi. ;] quick, swift, speedy: opposite to βραδύς, Ja 119.† (AS)

Usage: Occurs in 1 NT verses. KJV: swift See also: James 1:19.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ακουσαι akouō G191 "to hear" Verb-AAN

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

βραδυς bradus G1021 "slow" Adj-NSM

Meaning slow or dull, this word is used in James 1:19 to warn against speaking too quickly. It can also describe someone who is slow to understand, as in Luke 24:25 where Jesus meets two disciples on the road to Emmaus.

Definition: βραδύς, -εῖα, -ύ, slow: εἰς τὸ λαλῆσαι, Jas.1:19; metaphorically, of the understanding: β. τ. καρδίᾳ, assoc. with ἀνόητος, Luk.24:25.† (AS)

Usage: Occurs in 2 NT verses. KJV: slow See also: James 1:19; Luke 24:25.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λαλησαι laleō G2980 "to speak" Verb-AAN

To speak or talk, as in Matthew 9:33 and 12:46, where Jesus speaks to the crowds. It can also mean to utter words, like in Revelation 4:1. This word is often translated as preach, say, or tell in the KJV.

Definition: λαλέω, -ῶ, [in LXX chiefly for דּבר pi., also for אמר, etc. ;] __1. to utter: of inanimate things, Rev.4:1 10:4; metaphorically, Heb.11:4 12:24. __2. to talk, speak, say: absol., Mat.9:33 12:46, Mrk.5:35, Luk.8:49; before ὡς, 1Co.13:11, Rev.13:11; εἰς, 1Co.14:9; ἐκ, Mat.12:34; with accusative of thing(s), Mat.10:19, Mrk.11:32, Jhn.8:30, al.; with dative of person(s), Mat.12:46, Luk.24:6, Rom.7:1, al.; with accusative of thing(s) and dative of person(s), Mat.9:18, Jhn.10:6, al.; with prep., πρός, μετά, περί, Mrk.6:50, Luk.1:19 2:33, al.; ἐν, ἐξ, ἀπό, Mat.13:3, Jhn.12:49 14:10, al.; λ. τ. λόγον, Mrk.8:32, al.; before orat. dir. (not cl.), Mrk.14:31, Heb.5:5 11:18; Hebraistically (Dalman, Words, 25f.), ἐλάλησε λέγων, Mat.14:27, Jhn.8:12, Act.8:26, al. SYN.: see: λέγω. (AS)

Usage: Occurs in 269 NT verses. KJV: preach, say, speak (after), talk, tell, utter See also: 1 Corinthians 2:6; Acts 23:18; 1 Peter 3:10.

βραδυς bradus G1021 "slow" Adj-NSM

Usage: Occurs in 2 NT verses. KJV: slow See also: James 1:19; Luke 24:25.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

οργην orgē G3709 "wrath" Noun-ASF

In the Bible, this word means God's strong anger or wrath towards sin, as seen in Romans 1:18 and Revelation 14:10. It's a desire for justice and a reaction against wrongdoing. This concept is also applied to human anger, like in Ephesians 4:31.

Definition: ὀργή, -ῆς, ἡ [in LXX chiefly for אַף, also for חָרוֹן, חֵמָה, קָצַף, etc. ;] __1 1, impulse, propensity, disposition. __2. anger, wrath; __(a) of men: Mrk.3:5, Eph.4:31, Col.3:8, 1Ti.2:8, Jas.1:19-20; __(b) of God; __α that reaction of the divine nature against sin which in anthropomorphic language is called anger: Rom.1:18 9:22 12:19, (ICC, in l), 1Th.1:10 2:16, Heb.3:11 4:3" (LXX) Rev.14:10 16:19 19:15; __β of the effect of God's anger: Mat.3:7, Luk.3:7 21:23, Jhn.3:36, Rom.2:5, 8 3:5 4:15 5:9 13:4-5 Eph.5:6, Col.3:6, 1Th.5:9, Jas.1:20, Rev.6:16-17 11:18; σκεύη ὀργῆς, Rom.9:22; τέκνα ὀργῆς, Eph.2:3.† SYN.: see: θυμός (AS)

Usage: Occurs in 34 NT verses. KJV: anger, indignation, vengeance, wrath See also: 1 Thessalonians 1:10; Matthew 3:7; Hebrews 3:11.

Study Notes — James 1:19

Show Verse Quote Highlights

Context
Cross References
James 1:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 1:19
Jamieson-Fausset-Brown on James 1:19
Matthew Poole's Commentary on James 1:19
Trapp's Commentary on James 1:19
Ellicott's Commentary on James 1:19
Adam Clarke's Commentary on James 1:19
Cambridge Bible on James 1:19
Barnes' Notes on James 1:19
Whedon's Commentary on James 1:19
Sermons on James 1:19

Context — Hearing and Doing

17Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow. 18He chose to give us birth through the word of truth, that we would be a kind of firstfruits of His creation.

19My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger,

20for man’s anger does not bring about the righteousness that God desires. 21Therefore, get rid of all moral filth and every expression of evil, and humbly accept the word planted in you, which can save your souls.

Cross References

	Reference	Text (BSB)
1	Proverbs 17:27	A man of knowledge restrains his words, and a man of understanding maintains a calm spirit.
2	Proverbs 21:23	He who guards his mouth and tongue keeps his soul from distress.
3	Proverbs 14:29	A patient man has great understanding, but a quick-tempered man promotes folly.
4	Proverbs 10:19	When words are many, sin is unavoidable, but he who restrains his lips is wise.
5	Proverbs 18:13	He who answers a matter before he hears it— this is folly and disgrace to him.
6	Proverbs 13:3	He who guards his mouth protects his life, but the one who opens his lips invites his own ruin.
7	Proverbs 16:32	He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city.
8	Ephesians 4:26	“Be angry, yet do not sin.” Do not let the sun set upon your anger,
9	Ecclesiastes 7:8–9	The end of a matter is better than the beginning, and a patient spirit is better than a proud one. Do not be quickly provoked in your spirit, for anger settles in the lap of a fool.
10	Proverbs 15:18	A hot-tempered man stirs up strife, but he who is slow to anger calms dispute.

James 1:19 Summary

[This verse teaches us the importance of being good listeners, thinking before we speak, and controlling our anger. By being quick to listen, we show respect and care for others, as seen in the example of Jesus in John 10:27. Being slow to speak helps us avoid saying things we might regret, as warned in James 3:5-6. Being slow to anger is about choosing how we respond to situations, rather than letting our emotions control us, which is in line with the teachings of Ephesians 4:26-27.]

Frequently Asked Questions

What does it mean to be quick to listen?

Being quick to listen means giving someone your full attention and considering their perspective, as advised in Proverbs 1:5, before responding with your own thoughts or opinions.

Why is it important to be slow to speak?

Being slow to speak helps prevent hasty or hurtful words, as warned against in Ecclesiastes 5:2, and allows for more thoughtful and considerate communication.

How can I apply being slow to anger in my daily life?

Applying this principle involves recognizing your emotions and taking a moment to reflect before reacting, as encouraged in Psalms 4:4, to ensure your response is guided by wisdom rather than anger.

Is being slow to anger the same as never getting angry?

No, being slow to anger doesn't mean you will never feel anger, but rather, as James 1:20 notes, it's about not letting anger control your actions or decisions, and instead, seeking to understand and apply the righteousness that God desires.

Reflection Questions

In what situations do I often find myself quick to speak and slow to listen, and how can I improve my listening skills in those moments?
How can being slow to anger positively impact my relationships with family, friends, and colleagues?
What are some practical steps I can take to become more mindful of my emotions and reactions, especially when feeling angry or frustrated?
In what ways can I demonstrate being quick to listen, slow to speak, and slow to anger in my interactions with others, especially in difficult conversations?

Gill's Exposition on James 1:19

Wherefore, my beloved brethren,.... Since the Gospel, the word of truth, is the means and instrument which God makes use of in regeneration, and in forming people for himself: let every man be swift

Jamieson-Fausset-Brown on James 1:19

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: Wherefore - as your evil is of yourselves, but your good from God.

Matthew Poole's Commentary on James 1:19

Let every man be swift to hear; prompt and ready to hear God speaking in the word of truth, before mentioned. Slow to speak; either silently and submissively hear the word, or speak not rashly and precipitately of the things of faith, but be well furnished yourselves with spiritual knowledge, ere you take upon you to teach others. Slow to wrath; either, be not angry at the word, or the dispensers of it, though it come close to your consciences, and discover your secret sins; the word is salt, do not quarrel if it make your sores smart, being it will keep them from festering: or, be not angrily prejudiced against those that dissent from you. For the wrath of man: that anger which is merely human, and generally sinful, inordinate passion and carnal zeal. Worketh not the righteousness of God; will not accomplish the ends of the word in you, viz. to work that righteousness which in the word God prescribes you. But here is withal a meiosis in the words, less being spoken than is intended; it is implied therefore, that the wrath of man hinders the operation of the word, and disposeth to that unrighteousness which is forbidden by it.

Trapp's Commentary on James 1:19

19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: Ver. 19. Swift to hear] Reaching after that word of truth, the gospel, James 1:18, and drinking it in as the dry earth doth the dew of heaven. Life doth now enter into the soul at the ear, as at first death did, Genesis 3:19 Slow to speak] We read often, "He that hath an ear to hear, let him hear;" but never, he that hath a tongue to speak, let him speak; for this we can do fast enough, without bidding. But hath not Nature taught us the same that the apostle here doth, by giving us two ears, and those open; and but one tongue, and that hedged in with teeth and lips? It is also tied and bound fast by the root, and hath for guides and counsellors the brain above and the heart beneath it. Hence your wisest men are most silent; for they know that as some gravel and mud passeth away with much water, so in many words there lacketh not sin. Slow to wrath] Slow to snuff at those that reprove you. Rage not when touched, though to the quick.

Ellicott's Commentary on James 1:19

(19) We come now to the third subdivision of the chapter. By reason of the Divine benevolence, the Apostle urges his readers—(1) to meekness, (2) self-knowledge, (3) practical religion. Wherefore, my beloved brethen.—There appears to be some small error in the MSS. here, but the alteration is only just worth mentioning: ye know my brethren beloved, seems the correct version, the very abruptness of which may serve to arrest attention. Yea, “have ye not known?” might well be asked further in the indignant language of Isaiah (Isaiah 40:21; comp. Romans 5:19). Let every man be swift to hear, slow to speak, slow to wrath.—For all these cautions are required in the building up of the new life. “The quick speaker is the quick kindler;” and we are told later on “how great a matter a little fire kindleth” (James 3:5). And what have we at all to do with wrath, much less that our whole life—as unhappily it often is—should be wasted with such bitterness? Anger, no doubt, is a wholesome tonic for some minds, and certain weaknesses; but “he that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city” (Proverbs 16:32).

Adam Clarke's Commentary on James 1:19

Verse 19. Swift to hear] Talk little and work much, is a rabbinical adage.-Pirkey Aboth, cap. i. 15. The righteous speak little, and do much; the wicked speak much, and do nothing.-Bava Metzia, fol. 87. The son of Sirach says, cap. v. 11: Γινουταχυςεντῃακροασεισου, καιενμακροθυμιᾳφθεγγουαποκρισιν. "Be swift to hear, and with deep consideration give answer." Slow to wrath] "There are four kinds of dispositions," says the Midrash hanaalam, cap. v. 11: "First, Those who are easily incensed, and easily pacified; these gain on one hand, and lose on the other. Secondly, Those who are not easily incensed, but are difficult to be appeased; these lose on the one hand, and gain on the other. Thirdly, Those who are difficult to be incensed, and are easily appeased; these are the good. Fourthly, Those who are easily angered, and difficult to be appeased; these are the wicked." Those who are hasty in speech are generally of a peevish or angry disposition. A person who is careful to consider what he says, is not likely to be soon angry.

Cambridge Bible on James 1:19

19–21. Man’s wrath, and God’s righteousness19. Wherefore] The better MSS. give “Ye know this … but let every man.”my beloved brethren] The formula of address was common to all the four great writers of the Apostolic Church. We find it in St Paul (1 Corinthians 15:58), in St Peter (2 Peter 3:14-15), in St John (1 John 2:7; 1 John 3:2). In the last two instances, however, the word “brethren” is wanting.let every man be swift to hear] From the general thought of the high ideal of life implied in the new birth from God, St James passes to the special aspect of that ideal which was most in contrast with the besetting sin of his countrymen. To him speech was of silver, and silence of gold. In this as in many other passages of his Epistle, he echoed the teaching of the sapiential books of the Old Testament (Proverbs 13:3; Proverbs 14:29; Proverbs 17:27; Ecclesiastes 5:2) yet more, perhaps, of those of the Apocrypha. So we find “Be swift to hear” in Sir 5:11, and maxims of a like nature in Sir 20:7. The “slow to wrath” follows on “slow to speak” as pointing to the crucial test of character. If it were hard at all times to be “slow to speak,” it was harder than ever when men were roused to anger.

Barnes' Notes on James 1:19

Wherefore, my beloved brethren - The connection is this: “since God is the only source of good; since he tempts no man; and since by his mere sovereign goodness, without any claim on our part, we

Whedon's Commentary on James 1:19

19. Wherefore—The true reading seems to be, Ye know; that is, of all this you are aware; but (Greek, äå) let every man, etc. Same ye know in Ephesians 5:5, and Hebrews 12:17.

Sermons on James 1:19

	Sermon	Description
	God Uses Foolish Things - Part 1 by Jackie Pullinger	The sermon transcript provided is not coherent and does not contain any clear message or topic. It seems to be a jumble of unrelated thoughts and statements. There is no mention of
	Children by Charles Stanley	In this sermon, the speaker emphasizes that while parents have a responsibility to teach and guide their children in their faith, ultimately each child must develop their own belie
	The Restraining Power of the Holy Ghost by David Wilkerson	In this sermon, the preacher discusses the story of David and Nabal from the Bible. David sends his men to Nabal's house during shearing time to ask for provisions for his hungry a
	1992 Missions Conference Talk - Part 1 by Richard Wurmbrand	This sermon emphasizes the importance of listening to God and each other, highlighting a personal story of enduring love and faithfulness through trials. It delves into the concept
	Learning How to Encourage Yourself in the Lord by David Wilkerson	In this sermon, the preacher emphasizes the importance of not allowing bitterness, anger, or jealousy to rob one's fellowship with God. He shares how he prays for the Holy Spirit t
	The Healing of the Home by David Wilkerson	In this sermon, the preacher emphasizes the importance of using a soft answer to turn away wrath and bring healing to the home. He criticizes those who rely on loudness as a badge
	(Fury of Fire) 11 - the Mark of God or the Mark of the Beast by Milton Green	In this sermon, the speaker emphasizes the importance of receiving revelation from the Word of God and being willing to challenge old traditions and wrong teachings. The speaker wa