Yakobus 4:15

4:15 You ought to say instead, ¹  “If the Lord is willing, then we will live and do this or that.”

Yakobus 5:5

5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ² 

Yakobus 4:14

4:14 You ³  do not know about tomorrow. What is your life like? ⁴  For you are a puff of smoke ⁵  that appears for a short time and then vanishes.

Yakobus 3:6

3:6 And the tongue is a fire! The tongue represents ⁶  the world of wrongdoing among the parts of our bodies. It ⁷  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ⁸ 

Yakobus 1:12

1:12 Happy is the one ⁹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁰  promised to those who love him.

Yakobus 3:13

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. ¹¹ 

Yakobus 1:18

1:18 By his sovereign plan he gave us birth ¹²  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 1:11

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. ¹³  So also the rich person in the midst of his pursuits will wither away.

Yakobus 1:8

1:8 since he is a double-minded individual, ¹⁴  unstable in all his ways.

Yakobus 1:20

1:20 For human ¹⁵  anger does not accomplish God’s righteousness. ¹⁶ 

Yakobus 1:2-3

Joy in Trials

1:2 My brothers and sisters, ¹⁷  consider it nothing but joy ¹⁸  when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance.

Yakobus 1:9

1:9 Now the believer ¹⁹  of humble means ²⁰  should take pride ²¹  in his high position. ²² 

Yakobus 3:18

3:18 And the fruit that consists of righteousness ²³  is planted ²⁴  in peace among ²⁵  those who make peace.

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ²⁶  welcome the message implanted within you, which is able to save your souls.

Yakobus 3:7

3:7 For every kind of animal, bird, reptile, and sea creature ²⁷  is subdued and has been subdued by humankind. ²⁸ 

Yakobus 2:6

2:6 But you have dishonored the poor! ²⁹  Are not the rich oppressing you and dragging you into the courts?

Yakobus 2:16

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, ³⁰  what good is it?

[4:15]  ¹ tn Grk “instead of your saying.”

[5:5]  ² sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).

[4:14]  ³ 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]  ⁴ tn Or “you do not know what your life will be like tomorrow.”

[4:14]  ⁵ 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).

[3:6]  ⁶ tn Grk “makes itself,” “is made.”

[3:6]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ⁸ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[1:12]  ⁹ 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]  ¹⁰ 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.

[3:13]  ¹¹ tn Grk “works in the gentleness of wisdom.”

[1:18]  ¹² tn Grk “Having willed, he gave us birth.”

[1:11]  ¹³ tn Or “perishes,” “is destroyed.”

[1:8]  ¹⁴ 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.

[1:20]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “all joy,” “full joy,” or “greatest joy.”

[1:9]  ¹⁹ 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]  ²⁰ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ²¹ tn Grk “let him boast.”

[1:9]  ²² tn Grk “his height,” “his exaltation.”

[3:18]  ²³ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²⁴ tn Grk “is sown.”

[3:18]  ²⁵ tn Or “for,” or possibly “by.”

[1:21]  ²⁶ tn Or “with meekness.”

[3:7]  ²⁷ tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

[3:7]  ²⁸ tn Grk “the human species.”

[2:6]  ²⁹ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:16]  ³⁰ tn Grk “what is necessary for the body.”