δαμάζω

Pronunciation Guide: dah-MAH-zoh

Basic Definition

Strong’s G1150: δαμάζω (damazō) refers to the act of taming, subduing, or bringing under control that which is wild, unruly, or resistant. It conveys the process of breaking the independent will of something powerful and bringing it into submission. The word carries connotations of mastery over forces that would otherwise be dangerous or destructive when left uncontrolled.

Etymology and Morphology

• Part of Speech: Verb
• Root: Likely from an older Indo-European root *dam- meaning “to force, subdue”
• Language Origin: Classical Greek
• Primary Usage: Narrative sections describing control of animals or forces, metaphorical passages about self-control
• Voice: Typically active or passive
• Tense: Usually present or perfect, indicating ongoing process or completed state

δαμάζω Morphology:

• δαμάζω (present active indicative, 1st person singular) – I tame, I subdue
• δαμάζεις (present active indicative, 2nd person singular) – you tame, you subdue
• δαμάζει (present active indicative, 3rd person singular) – he/she/it tames, subdues
• δαμάζοντες (present active participle, nominative plural) – those who are taming
• δεδάμασται (perfect passive indicative, 3rd person singular) – it has been tamed
• δαμάσαι (aorist active infinitive) – to tame, to have tamed

Origin & History

The word δαμάζω has ancient roots in Greek language and culture, appearing in classical Greek literature as early as Homer’s works (8th century BCE). In the Iliad, it is used to describe the breaking and training of horses, as well as the conquering of enemies in battle. Homer writes of horses being “δεδαμασμένοι” (having been tamed) for riding and war.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, δαμάζω appears rarely but significantly in contexts relating to controlling powerful forces or subduing enemies. The concept parallels the Hebrew כָּבַשׁ (kabash) which conveys similar meaning of bringing something under subjection or control. By the time of the New Testament, the word had developed metaphorical meanings related to self-control and the disciplining of human passions, which we see reflected in James’ epistle.

Expanded Definitions & Translation Options

• To tame or domesticate a wild animal, bringing it under human control
• To subdue or conquer a powerful force, rendering it manageable
• To master or control something dangerous that would otherwise cause harm
• To discipline or restrain one’s own nature, passions, or impulses
• To break the will of something resistant, bringing it into submission

δαμάζω Translation Options:

• Tame – Best used when referring to animals or natural forces, emphasizing the process of domestication
• Subdue – Appropriate when the emphasis is on overcoming resistance or rebellion
• Master – Useful when highlighting the resulting control or mastery over something previously uncontrolled
• Bridle/Restrain – Effective when translating passages about self-control or restraint of speech
• Break – Particularly apt when describing the initial breaking of a strong will, though lacking the ongoing control implied in δαμάζω

Biblical Usage

In the New Testament, δαμάζω appears only four times, but in highly significant contexts. Its first appearance in Mark 5:4 describes the demoniac whom no one could bind or control – literally, no one had the strength to “tame” him. This passage powerfully illustrates the word’s connection to supernatural forces that exceed normal human capacity to control. The only other instances occur in James 3:7-8, where the apostle makes the remarkable observation that while humans have tamed (δεδάμασται) all kinds of creatures, no human can tame (δαμάσαι) the tongue.

This limited but potent usage pattern suggests that δαμάζω in biblical context refers particularly to the mastery of forces that are extraordinarily difficult to control – demonic power and human speech. Both contexts imply that true taming of such forces requires divine rather than merely human strength, pointing to our need for God’s intervention in areas beyond our control.

• “Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame [δαμάσαι] him.” Mark 5:4
• “For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed [δεδάμασται], and hath been tamed [δεδάμασται] of mankind.” James 3:7
• “But the tongue can no man tame [δαμάσαι]; it is an unruly evil, full of deadly poison.” James 3:8

Cultural Insights

In the ancient world, the taming of wild animals represented one of humanity’s most impressive achievements and a demonstration of dominion over creation. Horse-taming (ἱπποδαμάζω) was particularly significant in Greek culture, with horse tamers holding high status. The breaking and training of horses for war or chariot racing required exceptional skill and courage – a process that could take years of patient work.

This cultural background illuminates James’ profound statement about the tongue. When he declares that “no human can tame the tongue,” he is making a culturally shocking claim. His audience would have taken immense pride in humanity’s ability to tame the most ferocious creatures, from lions to sea creatures. By stating that the tongue is beyond this human capacity for taming, James elevates the challenge of controlling one’s speech to a supernatural level. It’s as if he’s saying, “You might be able to tame a lion, but your own tongue? That requires divine help.”

The demoniac in Mark’s Gospel similarly represents forces beyond normal human capacity to control. The broken chains and inability of anyone to “tame” him would have signified to ancient readers not just physical strength but a rejection of the normal social constraints and controls that “tame” human behavior – a rejection only the Messiah could overcome.

Theological Significance

The biblical usage of δαμάζω reveals a profound theological truth about human limitations and divine power. While humanity was given dominion over creation in Genesis, the New Testament’s use of δαμάζω points to specific areas where human dominion falls short – particularly over spiritual forces and our own sinful nature (represented by the untamable tongue).

This limitation directs us to the necessity of divine intervention. Only Yeshua (Jesus) could tame the demoniac whom no chains could hold, demonstrating His authority over spiritual forces that exceed human control. Similarly, James’ teaching implies that only through the Holy Spirit can we gain mastery over our speech, which naturally flows from the condition of our hearts.

The theological contrast is striking: humanity has successfully tamed the external world of animals and nature, fulfilling part of the creation mandate, but fails to tame the internal realm of the heart and tongue. This failure points to our need for redemption and transformation by a power greater than ourselves. The same God who empowered humans to tame wild animals must be the One who tames our wild hearts, emphasizing our dependence on יהוה (Yahweh) for true self-control and spiritual victory.

Personal Application

The concept of δαμάζω invites us to honestly assess which areas of our lives remain “untamed” despite our best efforts. For many of us, like the imagery James uses, our speech reveals the true state of our hearts – words of blessing and cursing flowing from the same mouth. Rather than redoubling human efforts at self-control, the biblical usage of δαμάζω points us toward surrender to the only One who can truly tame what we cannot.

This surrender isn’t passive but participatory. Just as a horse must yield to the training process to become useful, we must cooperate with the Holy Spirit’s work in our lives. Daily practices of prayer, Scripture meditation, and community accountability become the “taming process” through which God subdues our rebellious nature and shapes us into vessels fit for His purposes. When we find ourselves wrestling with seemingly uncontrollable aspects of our character, we can take comfort that the same power that cast out demons and created the universe is working to “tame” our hearts for His glory.

Related Words

• χαλιναγωγέω (chalinagōgeō, khah-lee-nag-oh-GEH-oh) – to bridle, to guide with a bridle; specifically refers to restraining speech in James, offering a practical means of taming the tongue. See G5468
• ὑποτάσσω (hypotassō, hoo-poh-TASS-oh) – to place under, subordinate, subject; carries the idea of bringing under arranged order rather than breaking resistance. Often used for proper relationships in the body of Messiah. See G5293
• κρατέω (krateō, krah-TEH-oh) – to have power, be master of, to get possession of; emphasizes the holding power rather than the process of taming. See G2902
• παιδεύω (paideuō, pai-DEU-oh) – to train, educate, discipline, correct; focuses on the formative aspects of training rather than the breaking of resistance. See G3811
• καταστέλλω (katastellō, kah-tah-STEHL-loh) – to restrain, quiet, appease; particularly used for calming crowds or emotions, representing a gentler form of control. See G2687

Did you Know?

• The ancient Greek world had professional “horse-tamers” called ἱπποδαμαστής (hippodamastēs) who were highly respected for their skill in breaking and training horses for warfare and competition. The root δαμάζω in their title highlights the central aspect of their profession – the ability to tame what was wild and potentially dangerous into something useful and controlled.
• James’ statement that “no human can tame the tongue” uses the aorist infinitive form δαμάσαι, which emphasizes the impossibility of the completed action rather than just the ongoing process. He’s not merely saying it’s difficult to control our speech, but that bringing the tongue into complete and permanent submission is beyond human capacity – a profound statement about our need for divine transformation.
• The cultural connection between taming animals and controlling speech appears in other ancient literature as well. Plutarch wrote that just as wild animals need training, “so does the tongue of youth need bridles.” This metaphor of the bridled tongue became a common ethical teaching in both Jewish and Greco-Roman moral philosophy, making James’ declaration about the impossibility of taming the tongue all the more striking to his original audience.

Remember This

δαμάζω reminds us that while we can master many forces in the external world, true mastery of our internal nature requires surrendering to the only One powerful enough to tame what we cannot – the God who turns roaring lions into peaceful lambs and chaotic hearts into vessels of His peace.