An Exegetical Analysis of James 2:15: Gender Specification and the Conjunction ἢ
This exegetical study of An Exegetical Analysis of James 2:15: Gender Specification and the Conjunction ἢ is based on a b-greek discussion from Sun Sep 6 1998.
The initial inquiry, prompted by research into A. T. Robertson’s *Massive Yellow Tome*, concerned the grammatical function of the conjunction ἢ (eta) in James 2:15. The central question was whether ἢ in this context operates as an inclusive conjunction, combining two singular items to form a plural subject, as suggested for James 2:15 and potentially Galatians 1:8. The original contributor also inquired if other extra-biblical examples of this usage had been identified since Robertson’s work.
The discussion subsequently broadened to two primary exegetical challenges. First, it addresses the precise semantic range of ἢ in James 2:15, particularly its role in governing the plural predicate adjective γυμνοὶ and the plural verb ὑπάρχωσιν when connecting ἀδελφὸς and ἀδελφή. Second, the study investigates the rhetorical and theological implications of James’s specific inclusion of both ἀδελφὸς (masculine) and ἀδελφή (feminine), questioning why the feminine form is explicitly stated when the masculine ἀδελφός can often function generically in Koine Greek.
Ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς,
(James 2:15, Nestle 1904)
Key differences with SBLGNT (2010):
- For James 2:15, the textual readings in Nestle 1904 and SBLGNT (2010) are identical regarding the words under discussion. No textual variants impact the presence or form of the conjunction ἢ or the words ἀδελφὸς, ἀδελφή, γυμνοὶ, or ὑπάρχωσιν. The primary discussion points revolve around grammatical interpretation rather than textual variation.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The critical Greek text for James 2:15 remains stable across major editions, including NA28, which presents the same reading as Nestle 1904 and SBLGNT (2010), thus affirming the textual basis for this exegesis. Lexical analysis provides further nuance:
- ἀδελφός (adelphos): According to BDAG, this term primarily signifies a “brother” or “fellow human being,” especially a “fellow believer” or “member of the Christian community.” KITTEL (TDNT) traces its range from a physical sibling to a member of a religious or communal group. While it can function generically to include both genders in some contexts, its specific usage often depends on rhetorical intent.
- ἀδελφή (adelphē): BDAG defines this as a “sister” or “female fellow believer.” KITTEL emphasizes its strict feminine gender, always referring to a female individual. Its explicit inclusion alongside ἀδελφός suggests a deliberate emphasis on gender inclusivity rather than relying on the generic masculine.
- ἢ (ē): BDAG notes this conjunction typically means “or,” indicating a disjunctive relationship. However, it can also function non-exclusively, similar to “and/or,” especially in contexts where multiple possibilities are encompassed. KITTEL acknowledges its primary disjunctive function but also discusses instances where it approaches an inclusive or comprehensive sense, particularly when combined with other grammatical features.
- γυμνός (gymnos): BDAG defines this as “naked,” “without clothing,” or “insufficiently clothed.” In this context, it refers to lacking adequate raiment. KITTEL expands on this, highlighting the vulnerability and destitution implied by a lack of proper clothing. The plural form (γυμνοὶ) here is crucial for understanding the subject’s number.
- ὑπάρχωσιν (hyparchōsin): This verb, from ὑπάρχω, means “to be,” “to exist,” or “to be in a certain state or condition.” BDAG emphasizes its nuance of “being in a specific state already, having attained it.” KITTEL underscores its role in describing an existing condition. The third-person plural subjunctive form indicates a hypothetical or conditional state for a plural subject.
Translation Variants and Grammatical & Rhetorical Analysis
The grammatical structure of James 2:15 presents a compound subject, ἀδελφὸς ἢ ἀδελφή, followed by a plural predicate adjective, γυμνοὶ, and a plural verb, ὑπάρχωσιν. This grammatical agreement is highly significant. In classical and Koine Greek, a disjunctive ἢ connecting two singular subjects would typically result in a singular verb unless one of the subjects was plural or the subjects were conceived as a collective unit. Here, both ἀδελφὸς and ἀδελφή are singular nouns. The subsequent plural agreement, therefore, strongly suggests that ἢ is functioning not as an exclusively disjunctive “either…or” but as an inclusively connective “and/or.” This interpretation, as noted in the original discussion, is akin to the Latin *vel* rather than *aut*, indicating that the condition applies to a brother, a sister, or both, collectively treated as a plural entity for the purpose of the predicate.
Rhetorically, the explicit inclusion of ἀδελφή alongside ἀδελφός is a deliberate choice with significant implications. While ἀδελφός could, in some contexts, be used generically to refer to any fellow human or Christian regardless of gender, James’s specific mention of both the masculine and feminine forms underscores a commitment to comprehensive inclusivity. This specification ensures that the directive regarding care for the needy explicitly covers all members of the Christian community, male and female. It removes any ambiguity that might otherwise allow the needs of women to be overlooked or considered secondary. The intention is to emphasize the universal responsibility of believers towards *any* member of the body of Christ who is in a state of destitution, leaving no room for gender-based distinctions in the application of this ethical imperative.
Conclusions and Translation Suggestions
The exegetical analysis of James 2:15 highlights two critical aspects: the inclusive function of the conjunction ἢ, which grammatically creates a plural referent, and the deliberate specification of both male and female believers to emphasize universal responsibility within the Christian community. Any faithful translation must endeavor to reflect these nuances.
- If a brother or a sister are poorly clothed and lack daily food…
This translation directly reflects the plural grammatical agreement found in the Greek text by using “are,” which implicitly conveys the “and/or” sense of ἢ in a way that respects the original syntax, though it may sound slightly less idiomatic in modern English. - If a Christian brother or sister is poorly clothed and lacks daily food…
This translation opts for the more common singular verb agreement in English for a disjunctive subject while using the phrase “Christian brother or sister” to capture the communal context and the explicit gender inclusivity of the original Greek. - If any brother or sister among you is naked and lacking daily food…
This translation aims for a natural English flow, using “any” to convey inclusivity and applying the “among you” nuance from the wider context of James’s address to the community, while still acknowledging both genders in the subject.