James 1:21



An Exegetical Analysis of the Syntactic Function of ἐν πραΰτητι in James 1:21

This exegetical study of the syntactic function of ἐν πραΰτητι in James 1:21 is based on a b-greek discussion from February 14th, 2013. The initial query concerns the precise grammatical attachment of the prepositional phrase ἐν πραΰτητι (in meekness/gentleness) within James 1:21. Specifically, the discussion raises two primary interpretive possibilities: does the phrase modify the preceding participial clause, διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας (therefore, having laid aside all filthiness and an abundance of wickedness), or the subsequent imperative verb, δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν (receive the implanted word which is able to save your souls)?

The main exegetical issue revolves around disambiguating the syntactic relationship of ἐν πραΰτητι. Both interpretations present a semantically plausible reading, yet they convey distinct nuances regarding the manner in which believers are to respond to the divine injunctions. Resolving this ambiguity requires a careful examination of grammatical proximity, semantic appropriateness in the immediate and broader context of James, and a detailed lexical analysis of πραΰτης (meekness/gentleness) across the New Testament. The choice impacts how the virtue of meekness is understood to function—either as the disposition for rejecting sin or as the attitude for receiving God’s word, or potentially encompassing both.

διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences are observed for this specific verse between the provided text (which aligns with critical text traditions like NA27/UBS4) and the SBLGNT (2010). Both render the verse identically.

Textual Criticism (NA28) and Lexical Notes

The critical apparatus of NA28 shows no significant textual variants for the phrase ἐν πραΰτητι or its immediate syntactic environment in James 1:21 that would alter its potential grammatical attachments. The text is stable in this regard, ensuring that the exegetical task remains one of grammatical and semantic interpretation rather than textual reconstruction.

Lexically, the term πραΰτης (derived from πραΰς) carries significant theological weight. BDAG defines πραΰτης as ‘the quality of not being overly impressed by a sense of one’s self-importance, gentleness, humility, considerateness, meekness.’ It often denotes a disposition of humility and mildness, particularly in interaction with others or in response to divine will. It is distinct from weakness, rather representing strength under control, a measured and gentle spirit.

KITTEL’s *Theological Dictionary of the New Testament* (TDNT, s.v. “πραΰτης”) elaborates on its multifaceted meaning. It highlights that πραΰτης is not merely an ethical virtue but often a fruit of the Spirit (Galatians 5:23) and a characteristic of Christ himself (Matthew 11:29). It signifies a humility that does not assert its own rights, a teachability, and a gentle patience towards others, even opponents (2 Timothy 2:25). It is associated with receiving an inheritance (Matthew 5:5) and with the wisdom that comes from God (James 3:13). The term tends to describe an inward disposition that enables receptive rather than aggressive or forceful action. It suggests a non-resistance to divine leading and a patient endurance rather than an active, forceful imposition of one’s will.

Translation Variants with Grammatical & Rhetorical Analysis

The central question is whether ἐν πραΰτητι functions adverbially with ἀποθέμενοι (laying aside) or with δέξασθε (receive). Both options have grammatical merit, though the latter appears to be favored by a broader semantic analysis of πραΰτης.

• Option A: Modifying the Participial Clause (ἀποθέμενοι… ἐν πραΰτητι)
  If ἐν πραΰτητι modifies ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας, the phrase describes the *manner* in which believers are to lay aside sin. Grammatically, a prepositional phrase can modify a participle, indicating how the action of the participle is performed. Rhetorically, this would imply that the rejection of evil should not be done with arrogance, self-righteousness, or harshness, but with a humble and gentle spirit, perhaps recognizing one’s own susceptibility to sin. While semantically plausible—one should humbly purge sin—the lexical analysis of πραΰτης often points to a more passive, receptive disposition rather than an active, albeit gentle, *expulsion* of something. The initial discussion noted that both actions are “appropriately done in meekness,” acknowledging the semantic fit here.

• Option B: Modifying the Imperative Verb (ἐν πραΰτητι δέξασθε)
  If ἐν πραΰτητι modifies δέξασθε τὸν ἔμφυτον λόγον, it describes the *attitude* with which the divine word is to be received. Grammatically, a prepositional phrase most commonly modifies the closest verb or imperative. Rhetorically, this emphasizes the essential humility and openness required for truly embracing God’s word. The word is “implanted,” suggesting a need for a receptive soil. This interpretation aligns strongly with the lexical notes on πραΰτης, which frequently describe a disposition of receptivity, teachability, and humble submission (e.g., Matthew 5:5, where the meek inherit; Matthew 11:29, Christ’s meekness inviting rest; 1 Peter 3:4, a gentle spirit; Galatians 6:1, restoring with a spirit of gentleness; 2 Timothy 2:25, gently instructing opponents; 1 Peter 3:15, giving an account with gentleness and respect). In these passages, πραΰτης is consistently associated with a non-assertive, understanding, and patient stance, which resonates more with “receiving” than with “actively laying aside.” The original discussion highlighted this by stating that πραΰτης is typically used with a “passive (non) action,” thus favoring its connection with δέξασθε.

The argument for option B is strengthened by the principle of proximity, as the phrase immediately precedes the imperative δέξασθε. Furthermore, the semantic range of πραΰτης across the New Testament strongly favors a connection with receptive actions, such as receiving teaching or enduring patiently, rather than with the active process of casting off impurities. While the act of laying aside sin could conceivably be done with gentleness (i.e., not self-righteously), the virtue of πραΰτης is more profoundly expressed in the humble and teachable disposition necessary to accept and integrate the divine word.

Conclusions and Translation Suggestions

Based on the grammatical proximity of ἐν πραΰτητι to the imperative δέξασθε and, more significantly, the consistent semantic domain of πραΰτης across the New Testament literature, the most compelling interpretation is that the prepositional phrase modifies the act of receiving the implanted word. The virtue of meekness is presented as the essential attitude for a humble and receptive engagement with God’s transformative message.

Therefore, the following translation suggestions capture this understanding:

1. Therefore, having laid aside all filthiness and an abundance of wickedness, receive the implanted word in gentleness, which is able to save your souls.

   This translation emphasizes the meek and humble disposition as essential for the reception of the divine word.

2. So, putting away every moral impurity and excessive malice, humbly welcome the word sown within you, which has the power to save your souls.

   This version uses “humbly welcome” to explicitly convey the receptive aspect of πραΰτης in relation to receiving the word.

3. Consequently, strip yourselves of all moral degradation and overflowing malice, and with a gentle spirit accept the word which has been planted in you and is able to save your lives.

   This option foregrounds “gentle spirit” as the manner of acceptance, highlighting the internal disposition.