Yakobus 1:4

1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

Yakobus 1:11-12

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. ¹  So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one ²  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ³  promised to those who love him.

Yakobus 1:15

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

Yakobus 1:18

1:18 By his sovereign plan he gave us birth ⁴  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ⁵  welcome the message implanted within you, which is able to save your souls.

Yakobus 1:24-25

1:24 For he gazes at himself and then goes out and immediately forgets ⁶  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁷  and does not become a forgetful listener but one who lives it out – he ⁸  will be blessed in what he does. ⁹ 

Yakobus 2:4-8

2:4 If so, have you not made distinctions ¹⁰  among yourselves and become judges with evil motives? ¹¹  2:5 Listen, my dear brothers and sisters! ¹²  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! ¹³  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? ¹⁴  2:8 But if you fulfill the royal law as expressed in this scripture, ¹⁵  “You shall love your neighbor as yourself,” ¹⁶  you are doing well.

Yakobus 2:10-11

2:10 For the one who obeys the whole law but fails ¹⁷  in one point has become guilty of all of it. ¹⁸  2:11 For he who said, “Do not commit adultery,” ¹⁹  also said, “Do not murder.” ²⁰  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

Yakobus 2:21-23

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,” ²¹  and he was called God’s friend. ²² 

Yakobus 3:7

3:7 For every kind of animal, bird, reptile, and sea creature ²³  is subdued and has been subdued by humankind. ²⁴ 

Yakobus 3:9

3:9 With it we bless the Lord ²⁵  and Father, and with it we curse people ²⁶  made in God’s image.

Yakobus 4:9

4:9 Grieve, mourn, ²⁷  and weep. Turn your laughter ²⁸  into mourning and your joy into despair.

Yakobus 5:2-11

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! ²⁹  5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. 5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ³⁰  5:6 You have condemned and murdered the righteous person, although he does not resist you. ³¹ 

Patience in Suffering

5:7 So be patient, brothers and sisters, ³²  until the Lord’s return. ³³  Think of how the farmer waits ³⁴  for the precious fruit of the ground and is patient ³⁵  for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, ³⁶  so that you may not be judged. See, the judge stands before the gates! ³⁷  5:10 As an example of suffering and patience, brothers and sisters, ³⁸  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ³⁹  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁴⁰ 

Yakobus 5:15

5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ⁴¹ 

Yakobus 5:17

5:17 Elijah was a human being ⁴²  like us, and he prayed earnestly ⁴³  that it would not rain and there was no rain on the land for three years and six months!

Yakobus 5:19

5:19 My brothers and sisters, ⁴⁴  if anyone among you wanders from the truth and someone turns him back,

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

[1:12]  ² 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]  ³ 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.

[1:18]  ⁴ tn Grk “Having willed, he gave us birth.”

[1:21]  ⁵ tn Or “with meekness.”

[1:24]  ⁶ tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  ⁷ tn Grk “continues.”

[1:25]  ⁸ tn Grk “this one.”

[1:25]  ⁹ tn Grk “in his doing.”

[2:4]  ¹⁰ tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

[2:4]  ¹¹ tn Grk “judges of evil reasonings.”

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

[2:6]  ¹³ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:7]  ¹⁴ 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]  ¹⁵ tn Grk “according to the scripture.”

[2:8]  ¹⁶ 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).

[2:10]  ¹⁷ tn Or “stumbles.”

[2:10]  ¹⁸ tn Grk “guilty of all.”

[2:11]  ¹⁹ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ²⁰ sn A quotation from Exod 20:13 and Deut 5:17.

[2:23]  ²¹ sn A quotation from Gen 15:6.

[2:23]  ²² 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.”

[3:7]  ²³ tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

[3:7]  ²⁴ tn Grk “the human species.”

[3:9]  ²⁵ tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (̲⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

[3:9]  ²⁶ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[4:9]  ²⁷ 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]  ²⁸ tn Grk “let your laughter be turned.”

[5:3]  ²⁹ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[5:5]  ³⁰ 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).

[5:6]  ³¹ tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

[5:7]  ³² tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ³³ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³⁴ tn Grk “Behold! The farmer waits.”

[5:7]  ³⁵ tn Grk “being patient.”

[5:9]  ³⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³⁷ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:10]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ³⁹ tn Grk “Behold! We regard…”

[5:11]  ⁴⁰ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:15]  ⁴¹ tn Grk “it will be forgiven him.”

[5:17]  ⁴² tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.

[5:17]  ⁴³ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[5:19]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.