Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ¹  consider it nothing but joy ²  when you fall into all sorts of trials,

Yakobus 1:4-5

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.

Yakobus 1:20

1:20 For human ³  anger does not accomplish God’s righteousness. ⁴ 

Yakobus 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ⁵  consider it nothing but joy ⁶  when you fall into all sorts of trials,

Yakobus 1:1-27

Salutation

1:1 From James, ⁷  a slave ⁸  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁹  Greetings!

Joy in Trials

1:2 My brothers and sisters, ¹⁰  consider it nothing but joy ¹¹  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, ¹²  unstable in all his ways.

1:9 Now the believer ¹³  of humble means ¹⁴  should take pride ¹⁵  in his high position. ¹⁶  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ¹⁷  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. ¹⁸  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one ¹⁹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ²⁰  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, ²¹  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. ²²  1:17 All generous giving and every perfect gift ²³  is from above, coming down ²⁴  from the Father of lights, with whom there is no variation or the slightest hint of change. ²⁵  1:18 By his sovereign plan he gave us birth ²⁶  through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ²⁷  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human ²⁸  anger does not accomplish God’s righteousness. ²⁹  1:21 So put away all filth and evil excess and humbly ³⁰  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 ³¹  who gazes at his own face ³²  in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets ³³  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ³⁴  and does not become a forgetful listener but one who lives it out – he ³⁵  will be blessed in what he does. ³⁶  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 ³⁷  God the Father ³⁸  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 1:1-27

Salutation

1:1 From James, ³⁹  a slave ⁴⁰  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁴¹  Greetings!

Joy in Trials

1:2 My brothers and sisters, ⁴²  consider it nothing but joy ⁴³  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, ⁴⁴  unstable in all his ways.

1:9 Now the believer ⁴⁵  of humble means ⁴⁶  should take pride ⁴⁷  in his high position. ⁴⁸  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ⁴⁹  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. ⁵⁰  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one ⁵¹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁵²  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, ⁵³  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. ⁵⁴  1:17 All generous giving and every perfect gift ⁵⁵  is from above, coming down ⁵⁶  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁵⁷  1:18 By his sovereign plan he gave us birth ⁵⁸  through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ⁵⁹  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human ⁶⁰  anger does not accomplish God’s righteousness. ⁶¹  1:21 So put away all filth and evil excess and humbly ⁶²  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 ⁶³  who gazes at his own face ⁶⁴  in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets ⁶⁵  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁶⁶  and does not become a forgetful listener but one who lives it out – he ⁶⁷  will be blessed in what he does. ⁶⁸  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 ⁶⁹  God the Father ⁷⁰  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 3:18

3:18 And the fruit that consists of righteousness ⁷¹  is planted ⁷²  in peace among ⁷³  those who make peace.

Yakobus 3:4

3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs.

Yakobus 4:1-17

Passions and Pride

4:1 Where do the conflicts and where ⁷⁴  do the quarrels among you come from? Is it not from this, ⁷⁵  from your passions that battle inside you? ⁷⁶  4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁷⁷  So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, ⁷⁸  “The spirit that God ⁷⁹  caused ⁸⁰  to live within us has an envious yearning”? ⁸¹  4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ⁸²  4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁸³  4:9 Grieve, mourn, ⁸⁴  and weep. Turn your laughter ⁸⁵  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

4:11 Do not speak against one another, brothers and sisters. ⁸⁶  He who speaks against a fellow believer ⁸⁷  or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. ⁸⁸  4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? ⁸⁹ 

4:13 Come now, you who say, “Today or tomorrow we will go into this or that town ⁹⁰  and spend a year there and do business and make a profit.” 4:14 You ⁹¹  do not know about tomorrow. What is your life like? ⁹²  For you are a puff of smoke ⁹³  that appears for a short time and then vanishes. 4:15 You ought to say instead, ⁹⁴  “If the Lord is willing, then we will live and do this or that.” 4:16 But as it is, ⁹⁵  you boast in your arrogance. All such boasting is evil. 4:17 So whoever knows what is good to do ⁹⁶  and does not do it is guilty of sin. ⁹⁷ 

Yakobus 1:1-27

Salutation

1:1 From James, ⁹⁸  a slave ⁹⁹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹⁰⁰  Greetings!

Joy in Trials

1:2 My brothers and sisters, ¹⁰¹  consider it nothing but joy ¹⁰²  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, ¹⁰³  unstable in all his ways.

1:9 Now the believer ¹⁰⁴  of humble means ¹⁰⁵  should take pride ¹⁰⁶  in his high position. ¹⁰⁷  1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ¹⁰⁸  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. ¹⁰⁹  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one ¹¹⁰  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹¹¹  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, ¹¹²  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. ¹¹³  1:17 All generous giving and every perfect gift ¹¹⁴  is from above, coming down ¹¹⁵  from the Father of lights, with whom there is no variation or the slightest hint of change. ¹¹⁶  1:18 By his sovereign plan he gave us birth ¹¹⁷  through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ¹¹⁸  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human ¹¹⁹  anger does not accomplish God’s righteousness. ¹²⁰  1:21 So put away all filth and evil excess and humbly ¹²¹  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 ¹²²  who gazes at his own face ¹²³  in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets ¹²⁴  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ¹²⁵  and does not become a forgetful listener but one who lives it out – he ¹²⁶  will be blessed in what he does. ¹²⁷  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 ¹²⁸  God the Father ¹²⁹  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 5:2-3

5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ¹³⁰ 

Yakobus 5:10

5:10 As an example of suffering and patience, brothers and sisters, ¹³¹  take the prophets who spoke in the Lord’s name.

Yakobus 5:12

5:12 And above all, my brothers and sisters, ¹³²  do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.

[1:2]  ¹ 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]  ² tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:20]  ³ 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]  ⁴ 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).

[1:2]  ⁵ 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]  ⁶ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ¹⁵ tn Grk “let him boast.”

[1:9]  ¹⁶ tn Grk “his height,” “his exaltation.”

[1:10]  ¹⁷ tn Grk “a flower of grass.”

[1:11]  ¹⁸ tn Or “perishes,” “is destroyed.”

[1:12]  ¹⁹ 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]  ²⁰ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:13]  ²¹ tn Or “God must not be tested by evil people.”

[1:16]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ²³ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ²⁴ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ²⁵ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ²⁶ tn Grk “Having willed, he gave us birth.”

[1:19]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “with meekness.”

[1:23]  ³¹ 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]  ³² tn Grk “the face of his beginning [or origin].”

[1:24]  ³³ tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  ³⁴ tn Grk “continues.”

[1:25]  ³⁵ tn Grk “this one.”

[1:25]  ³⁶ tn Grk “in his doing.”

[1:27]  ³⁷ tn Or “in the sight of”; Grk “with.”

[1:27]  ³⁸ tn Grk “the God and Father.”

[1:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:8]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ⁴⁷ tn Grk “let him boast.”

[1:9]  ⁴⁸ tn Grk “his height,” “his exaltation.”

[1:10]  ⁴⁹ tn Grk “a flower of grass.”

[1:11]  ⁵⁰ tn Or “perishes,” “is destroyed.”

[1:12]  ⁵¹ 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]  ⁵² tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:13]  ⁵³ tn Or “God must not be tested by evil people.”

[1:16]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁵⁵ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁵⁶ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁵⁷ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ⁵⁸ tn Grk “Having willed, he gave us birth.”

[1:19]  ⁵⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “with meekness.”

[1:23]  ⁶³ 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]  ⁶⁴ tn Grk “the face of his beginning [or origin].”

[1:24]  ⁶⁵ tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  ⁶⁶ tn Grk “continues.”

[1:25]  ⁶⁷ tn Grk “this one.”

[1:25]  ⁶⁸ tn Grk “in his doing.”

[1:27]  ⁶⁹ tn Or “in the sight of”; Grk “with.”

[1:27]  ⁷⁰ tn Grk “the God and Father.”

[3:18]  ⁷¹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁷² tn Grk “is sown.”

[3:18]  ⁷³ tn Or “for,” or possibly “by.”

[4:1]  ⁷⁴ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁷⁵ tn Grk “from here.”

[4:1]  ⁷⁶ tn Grk “in your members [i.e., parts of the body].”

[4:4]  ⁷⁷ tn Grk “is hostility toward God.”

[4:5]  ⁷⁸ tn Grk “vainly says.”

[4:5]  ⁷⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ⁸⁰ tc The Byzantine text and a few other mss (P 33 Ï) have the intransitive κατῴκησεν (katwkhsen) here, which turns τὸ πνεῦμα (to pneuma) into the subject of the verb: “The spirit which lives within us.” But the more reliable and older witnesses (Ì⁷⁴ א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katwkisen), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω (katoikizw, “cause to dwell”) compared to the intransitive κατοικέω (katoikew, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs one twelfth as frequently as κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν. Thus, on internal and external grounds, κατῴκισεν is the preferred reading.

[4:5]  ⁸¹ tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.

[4:5]  sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.

[4:6]  ⁸² sn A quotation from Prov 3:34.

[4:8]  ⁸³ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁸⁴ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁸⁵ tn Grk “let your laughter be turned.”

[4:11]  ⁸⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ⁸⁷ tn See note on the word “believer” in 1:9.

[4:11]  ⁸⁸ tn Grk “a judge.”

[4:12]  ⁸⁹ tn Grk “who judges your neighbor.”

[4:13]  ⁹⁰ tn Or “city.”

[4:14]  ⁹¹ tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ⁹² tn Or “you do not know what your life will be like tomorrow.”

[4:14]  ⁹³ tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).

[4:15]  ⁹⁴ tn Grk “instead of your saying.”

[4:16]  ⁹⁵ tn Grk “but now.”

[4:17]  ⁹⁶ tn Or “knows how to do what is good.”

[4:17]  ⁹⁷ tn Grk “to him it is sin.”

[1:1]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:8]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ¹⁰⁶ tn Grk “let him boast.”

[1:9]  ¹⁰⁷ tn Grk “his height,” “his exaltation.”

[1:10]  ¹⁰⁸ tn Grk “a flower of grass.”

[1:11]  ¹⁰⁹ tn Or “perishes,” “is destroyed.”

[1:12]  ¹¹⁰ 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]  ¹¹¹ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:13]  ¹¹² tn Or “God must not be tested by evil people.”

[1:16]  ¹¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ¹¹⁴ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ¹¹⁵ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ¹¹⁶ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ¹¹⁷ tn Grk “Having willed, he gave us birth.”

[1:19]  ¹¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ tn Or “with meekness.”

[1:23]  ¹²² 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]  ¹²³ tn Grk “the face of his beginning [or origin].”

[1:24]  ¹²⁴ tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  ¹²⁵ tn Grk “continues.”

[1:25]  ¹²⁶ tn Grk “this one.”

[1:25]  ¹²⁷ tn Grk “in his doing.”

[1:27]  ¹²⁸ tn Or “in the sight of”; Grk “with.”

[1:27]  ¹²⁹ tn Grk “the God and Father.”

[5:3]  ¹³⁰ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[5:10]  ¹³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:12]  ¹³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.