Mazmur 1:1-6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
Yakobus 2:1-26
Konteks2:1 My brothers and sisters, 30 do not show prejudice 31 if you possess faith 32 in our glorious Lord Jesus Christ. 33 2:2 For if someone 34 comes into your assembly 35 wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, 36 “You sit here in a good place,” 37 and to the poor person, “You stand over there,” or “Sit on the floor”? 38 2:4 If so, have you not made distinctions 39 among yourselves and become judges with evil motives? 40 2:5 Listen, my dear brothers and sisters! 41 Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! 42 Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? 43 2:8 But if you fulfill the royal law as expressed in this scripture, 44 “You shall love your neighbor as yourself,” 45 you are doing well. 2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. 46 2:10 For the one who obeys the whole law but fails 47 in one point has become guilty of all of it. 48 2:11 For he who said, “Do not commit adultery,” 49 also said, “Do not murder.” 50 Now if you do not commit adultery but do commit murder, you have become a violator of the law. 2:12 Speak and act as those who will be judged by a law that gives freedom. 51 2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over 52 judgment.
2:14 What good is it, my brothers and sisters, 53 if someone claims to have faith but does not have works? Can this kind of faith 54 save him? 55 2:15 If a brother or sister 56 is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, 57 what good is it? 2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” 58 Show me your faith without works and I will show you faith by 59 my works. 2:19 You believe that God is one; well and good. 60 Even the demons believe that – and tremble with fear. 61
2:20 But would you like evidence, 62 you empty fellow, 63 that faith without works is useless? 64 2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” 65 and he was called God’s friend. 66 2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.
Yakobus 1:1-27
Konteks1:1 From James, 67 a slave 68 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 69 Greetings!
1:2 My brothers and sisters, 70 consider it nothing but joy 71 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 72 unstable in all his ways.
1:9 Now the believer 73 of humble means 74 should take pride 75 in his high position. 76 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 77 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 78 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 79 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 80 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 81 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 82 1:17 All generous giving and every perfect gift 83 is from above, coming down 84 from the Father of lights, with whom there is no variation or the slightest hint of change. 85 1:18 By his sovereign plan he gave us birth 86 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 87 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 88 anger does not accomplish God’s righteousness. 89 1:21 So put away all filth and evil excess and humbly 90 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 91 who gazes at his own face 92 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 93 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 94 and does not become a forgetful listener but one who lives it out – he 95 will be blessed in what he does. 96 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 97 God the Father 98 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yakobus 1:1-27
Konteks1:1 From James, 99 a slave 100 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 101 Greetings!
1:2 My brothers and sisters, 102 consider it nothing but joy 103 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 104 unstable in all his ways.
1:9 Now the believer 105 of humble means 106 should take pride 107 in his high position. 108 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 109 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 110 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 111 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 112 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 113 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 114 1:17 All generous giving and every perfect gift 115 is from above, coming down 116 from the Father of lights, with whom there is no variation or the slightest hint of change. 117 1:18 By his sovereign plan he gave us birth 118 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 119 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 120 anger does not accomplish God’s righteousness. 121 1:21 So put away all filth and evil excess and humbly 122 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 123 who gazes at his own face 124 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 125 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 126 and does not become a forgetful listener but one who lives it out – he 127 will be blessed in what he does. 128 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 129 God the Father 130 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yakobus 1:1-27
Konteks1:1 From James, 131 a slave 132 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 133 Greetings!
1:2 My brothers and sisters, 134 consider it nothing but joy 135 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 136 unstable in all his ways.
1:9 Now the believer 137 of humble means 138 should take pride 139 in his high position. 140 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 141 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 142 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 143 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 144 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 145 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 146 1:17 All generous giving and every perfect gift 147 is from above, coming down 148 from the Father of lights, with whom there is no variation or the slightest hint of change. 149 1:18 By his sovereign plan he gave us birth 150 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 151 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 152 anger does not accomplish God’s righteousness. 153 1:21 So put away all filth and evil excess and humbly 154 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 155 who gazes at his own face 156 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 157 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 158 and does not become a forgetful listener but one who lives it out – he 159 will be blessed in what he does. 160 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 161 God the Father 162 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yakobus 1:1-27
Konteks1:1 From James, 163 a slave 164 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 165 Greetings!
1:2 My brothers and sisters, 166 consider it nothing but joy 167 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 168 unstable in all his ways.
1:9 Now the believer 169 of humble means 170 should take pride 171 in his high position. 172 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 173 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 174 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 175 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 176 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 177 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 178 1:17 All generous giving and every perfect gift 179 is from above, coming down 180 from the Father of lights, with whom there is no variation or the slightest hint of change. 181 1:18 By his sovereign plan he gave us birth 182 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 183 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 184 anger does not accomplish God’s righteousness. 185 1:21 So put away all filth and evil excess and humbly 186 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 187 who gazes at his own face 188 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 189 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 190 and does not become a forgetful listener but one who lives it out – he 191 will be blessed in what he does. 192 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 193 God the Father 194 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 14 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 15 tn Heb “channels of water.”
[1:3] 17 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 18 tn Heb “in its season.”
[1:3] 19 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 20 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 21 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 22 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 25 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 26 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 27 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 28 tn Heb “the
[1:6] 29 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 30 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:1] 32 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
[2:1] 33 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.
[2:2] 34 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”
[2:2] 35 tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).
[2:3] 36 tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.
[2:3] 37 tn Or “sit here, please.”
[2:3] 38 tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).
[2:4] 39 tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).
[2:4] 40 tn Grk “judges of evil reasonings.”
[2:5] 41 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:6] 42 tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.
[2:7] 43 tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).
[2:8] 44 tn Grk “according to the scripture.”
[2:8] 45 sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
[2:9] 46 tn Or “transgressors.”
[2:10] 48 tn Grk “guilty of all.”
[2:11] 49 sn A quotation from Exod 20:14 and Deut 5:18.
[2:11] 50 sn A quotation from Exod 20:13 and Deut 5:17.
[2:12] 51 tn Grk “a law of freedom.”
[2:13] 52 tn Grk “boasts against, exults over,” in victory.
[2:14] 53 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[2:14] 54 tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.
[2:14] 55 sn The form of the question in Greek expects a negative answer.
[2:15] 56 tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.
[2:16] 57 tn Grk “what is necessary for the body.”
[2:18] 58 tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.
[2:19] 60 tn Grk “you do well.”
[2:19] 61 tn Grk “believe and tremble.” The words “with fear” are implied.
[2:20] 62 tn Grk “do you want to know.”
[2:20] 63 tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).
[2:20] 64 tc Most witnesses, including several important ones (א A C2 P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì74 reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì74’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.
[2:23] 65 sn A quotation from Gen 15:6.
[2:23] 66 sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”
[1:1] 67 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 68 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 69 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 70 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 71 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 72 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 73 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 74 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 75 tn Grk “let him boast.”
[1:9] 76 tn Grk “his height,” “his exaltation.”
[1:10] 77 tn Grk “a flower of grass.”
[1:11] 78 tn Or “perishes,” “is destroyed.”
[1:12] 79 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 80 tc Most
[1:13] 81 tn Or “God must not be tested by evil people.”
[1:16] 82 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 83 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 84 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 85 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 86 tn Grk “Having willed, he gave us birth.”
[1:19] 87 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 88 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 89 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 90 tn Or “with meekness.”
[1:23] 91 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 92 tn Grk “the face of his beginning [or origin].”
[1:24] 93 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 96 tn Grk “in his doing.”
[1:27] 97 tn Or “in the sight of”; Grk “with.”
[1:27] 98 tn Grk “the God and Father.”
[1:1] 99 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 100 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 101 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 102 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 103 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 104 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 105 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 106 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 107 tn Grk “let him boast.”
[1:9] 108 tn Grk “his height,” “his exaltation.”
[1:10] 109 tn Grk “a flower of grass.”
[1:11] 110 tn Or “perishes,” “is destroyed.”
[1:12] 111 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 112 tc Most
[1:13] 113 tn Or “God must not be tested by evil people.”
[1:16] 114 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 115 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 116 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 117 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 118 tn Grk “Having willed, he gave us birth.”
[1:19] 119 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 120 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 121 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 122 tn Or “with meekness.”
[1:23] 123 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 124 tn Grk “the face of his beginning [or origin].”
[1:24] 125 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 126 tn Grk “continues.”
[1:25] 128 tn Grk “in his doing.”
[1:27] 129 tn Or “in the sight of”; Grk “with.”
[1:27] 130 tn Grk “the God and Father.”
[1:1] 131 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 132 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 133 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 134 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 135 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 136 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 137 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 138 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 139 tn Grk “let him boast.”
[1:9] 140 tn Grk “his height,” “his exaltation.”
[1:10] 141 tn Grk “a flower of grass.”
[1:11] 142 tn Or “perishes,” “is destroyed.”
[1:12] 143 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 144 tc Most
[1:13] 145 tn Or “God must not be tested by evil people.”
[1:16] 146 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 147 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 148 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 149 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 150 tn Grk “Having willed, he gave us birth.”
[1:19] 151 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 152 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 153 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 154 tn Or “with meekness.”
[1:23] 155 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 156 tn Grk “the face of his beginning [or origin].”
[1:24] 157 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 158 tn Grk “continues.”
[1:25] 160 tn Grk “in his doing.”
[1:27] 161 tn Or “in the sight of”; Grk “with.”
[1:27] 162 tn Grk “the God and Father.”
[1:1] 163 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 164 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 165 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 166 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 167 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 168 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 169 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 170 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 171 tn Grk “let him boast.”
[1:9] 172 tn Grk “his height,” “his exaltation.”
[1:10] 173 tn Grk “a flower of grass.”
[1:11] 174 tn Or “perishes,” “is destroyed.”
[1:12] 175 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 176 tc Most
[1:13] 177 tn Or “God must not be tested by evil people.”
[1:16] 178 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 179 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 180 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 181 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 182 tn Grk “Having willed, he gave us birth.”
[1:19] 183 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 184 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 185 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 186 tn Or “with meekness.”
[1:23] 187 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 188 tn Grk “the face of his beginning [or origin].”
[1:24] 189 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 190 tn Grk “continues.”
[1:25] 192 tn Grk “in his doing.”
