phusis denotes an inherent condition or kind, and what is described as corresponding to or contrary to it.

The attested uses chiefly describe an inherent condition, identity, or constitution: persons are identified “by nature,” non-gods are described as such by nature, and believers may participate in divine nature. It also marks what is natural or contrary to nature in social, bodily, and olive-tree comparisons, and names the kinds of animals and humans in James.

1. Inherent condition or constitution · dominant

   In Galatians 2:15 the dative singular form occurs in the identification of Jews, while Galatians 4:8 contrasts beings who are not gods by nature with God. Ephesians 2:3 describes people as children of wrath by nature, and Romans 2:14 and Romans 2:27 use the term in statements about Gentiles and uncircumcision. In 2 Peter 1:4 the genitive singular form occurs in the clause about becoming participants in divine nature.

   Galatians 2:15Galatians 4:8Ephesians 2:3Romans 2:14Romans 2:272 Peter 1:4
2. What accords with or is contrary to nature · occasional

   Romans 11:21 and Romans 11:24 use the accusative singular form in the olive-tree comparison, including what is wild by nature and grafting contrary to nature. Romans 1:26 sets natural relations against those contrary to nature, while 1 Corinthians 11:14 presents nature itself as teaching in the discussion of a man's long hair.

   Romans 11:21Romans 11:24Romans 1:261 Corinthians 11:14
3. Kinds of living creatures and humans · rare

   In James 3:7 the nominative singular form names every nature of wild animals, birds, reptiles, and sea creatures; the verse then contrasts their taming with human nature.

   James 3:7

In the Anselm Project Bible: The APB commonly uses “by nature,” “divine nature,” “natural,” and “contrary to nature” across these verses; in James 3:7 it uses “every nature” and “human nature.” These renderings indicate the clauses’ presentation rather than a fixed English equivalent.