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Strong’s Greek 1724 (ἐνάλιος) describes that which is “in the sea,” hence “marine, sea-creature.” English versions render it “creatures of the sea” (James 3:7). Although occurring only once, the term harmonizes with a broad biblical vocabulary that distinguishes land animals, birds, reptiles, and aquatic life, underscoring the Creator’s comprehensive sovereignty over every realm of nature.

Biblical Context:James 3:7

James contrasts humanity’s ability to subdue created beings with its inability to master the tongue: “All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man” (James 3:7). The reference to ἐνάλιος completes a fourfold classification reflectingGenesis 1. By evoking mankind’s dominion mandate, James heightens the irony that the same humanity that can train sea creatures cannot bridle its speech. The single use of 1724 therefore serves a rhetorical function that intensifies moral exhortation.

Dominion, Stewardship, and Human Limitation

1. Dominion Granted: “Then God said, ‘Let Us make man in Our image… to rule over the fish of the sea’ ” (Genesis 1:26). Human authority extends even to elusive marine life, illustrating the breadth of God’s gift.
2. Dominion Exercised: Ancient peoples learned to fish (Luke 5:1-7), navigate (Acts 27), and harness sea creatures (James 3:7), demonstrating the outworking ofGenesis 1:28.
3. Dominion Questioned: James points out the moral gap; technological mastery does not equal spiritual mastery. The tongue remains “a restless evil” (James 3:8), proving that only divine grace can subdue the inner person.

Symbolism of the Sea and Its Creatures

• Chaos and Threat: The sea often pictures untamed forces (Isaiah 57:20;Revelation 13:1).
• Judgment and Deliverance: The Red Sea (Exodus 14) and Jonah’s fish (Jonah 1–2;Matthew 12:40) show God’s rule over maritime realms for both chastening and salvation.
• Eschatological Hope: “There will be no more sea” (Revelation 21:1) signifies the final removal of chaos, not the annihilation of marine beauty. Thus ἐνάλιος points to present reality yet anticipates perfected order.

Historical and Cultural Background

Greco-Roman natural science classified creatures as terrestrial, aerial, aquatic, or amphibious, paralleling Hebrew categories (Genesis 1). Marine spectacles—such as fishponds, maritime trade, and even exotic animals in arenas—were familiar to first-century readers, making James’s illustration vivid. Jewish fishermen on the Sea of Galilee, Roman sailors on Mediterranean routes, and coastal communities all testified to mankind’s growing mastery over the sea.

Ministry and Homiletical Applications

• Self-Control: UseJames 3:7–8 to emphasize that external accomplishments cannot substitute for internal holiness.
• Stewardship of Creation: Recognition of dominion calls believers to protect marine ecosystems, fulfilling a biblical stewardship that honors the Creator.
• Evangelistic Imagery: “Fishers of men” (Matthew 4:19) employs sea life as a metaphor for mission; the term ἐνάλιος reminds us that every sphere, including maritime culture, lies within the gospel’s reach.

Related Biblical Vocabulary

• θάλασσα (thalassa) – the sea itself (Matthew 8:24).
• ἰχθύς (ichthys) – fish (Matthew 17:27).
• κῆτος (kētos) – great fish/sea monster (Matthew 12:40).

These terms supplement ἐνάλιος, collectively portraying a consistent scriptural witness to God’s dominion over aquatic creation.

Summary

Though ἐνάλιος appears only inJames 3:7, it anchors the epistle’s ethical teaching in the creation narrative, affirms human stewardship over marine life, exposes human moral frailty, and contributes to the Bible’s larger theology of the sea. The single word thus richly connects Genesis, Psalms, the Gospels, and Revelation, demonstrating the coherence of Scripture and its continued relevance for faith and practice.