Comparative Greek Analysis: James 3:2 in Koine vs. Classical Greek

πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. (James 3:2)

Literal English Translation

For we all stumble in many ways. If anyone does not stumble in word, he is a perfect man, able to bridle also the whole body.

Grammar and Syntax Analysis (Koine Greek)

1. πολλὰ γὰρ πταίομεν ἅπαντες –
   • πολλὰ is an accusative neuter plural used adverbially: “in many ways” or “many times.” This construction is idiomatic in both Koine and Classical Greek.
   • πταίομεν is present active indicative, 1st person plural of πταίω (“to stumble” or metaphorically “to err”). In Classical Greek (e.g., in Xenophon or Herodotus), it often refers to a physical stumble, while Koine employs it morally or spiritually.
   • ἅπαντες is a more formal synonym of πάντες (“all”), often preferred in Classical rhetoric. James uses it here to elevate tone and universality—“we all (without exception).”
2. εἴ τις ἐν λόγῳ οὐ πταίει –
   • εἴ is a 1st-class conditional particle (“if”), introducing a hypothetical scenario.
   • τις is an indefinite pronoun: “someone” or “anyone.”
   • ἐν λόγῳ is a prepositional phrase: “in word” or “in speech.”
   • οὐ πταίει is present active indicative 3rd person singular. This clause presents a positive exception: if someone does not stumble in speech.
3. οὗτος τέλειος ἀνήρ –
   • οὗτος (“this one”) is the demonstrative pronoun, referring back to the hypothetical speaker.
   • τέλειος means “complete, mature, perfect,” used in both Koine and Classical to denote wholeness, though in Koine it often gains moral and spiritual dimensions.
   • ἀνήρ (“man”) is masculine nominative singular, used here to emphasize maturity and strength.
4. δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα –
   • δυνατὸς is an adjective meaning “capable, powerful.” Used as a predicate adjective: “he is able.”
   • χαλιναγωγῆσαι is the aorist active infinitive of χαλιναγωγέω (“to bridle, restrain”), derived from χάλινος (bridle). Used figuratively here, as in Classical Greek, for self-control.
   • καὶ ὅλον τὸ σῶμα – “also the whole body.” A metaphorical extension: mastering speech equates to mastering oneself entirely. This usage is very Hellenistic-Jewish in thought, though the metaphor of the body as a symbol of the self is also found in Plato and Stoic authors.

Classical Greek Comparisons

• πολλὰ πταίομεν – Though πταίω appears in Classical texts, its metaphorical use (moral/spiritual failure) is intensified in Koine. Classical Greek prefers ἁμαρτάνω or σφάλλω for moral missteps.
• ἅπαντες – Elevated and rhetorical. Common in Classical prose (e.g., Demosthenes, Thucydides) for emphasis. Koine usually uses πάντες, but here it underscores the gravity of the claim.
• οὐ πταίει ἐν λόγῳ – A construction emphasizing domain of error. Classical writers would more typically use ἐν λόγοις or κατὰ λόγον depending on the nuance, but James prefers simple precision.
• τέλειος ἀνήρ – In Aristotle, τέλειος denotes that which has reached its full potential or end (τέλος). In Koine, it leans toward moral/spiritual maturity.
• χαλιναγωγέω – Classical usage is rare but present in Hippocratic and Stoic texts. James uses it metaphorically, like a Stoic might, to suggest self-mastery through control of speech.

Summary Comparison Table