Yakobus 2:22

2:22 You see that his faith was working together with his works and his faith was perfected by works.

Yakobus 2:18

2:18 But someone will say, “You have faith and I have works.” ¹  Show me your faith without works and I will show you faith by ²  my works.

Yakobus 4:17

4:17 So whoever knows what is good to do ³  and does not do it is guilty of sin. ⁴ 

Yakobus 2:17

2:17 So also faith, if it does not have works, is dead being by itself.

Yakobus 2:26

2:26 For just as the body without the spirit is dead, so also faith without works is dead.

Yakobus 2:24

2:24 You see that a person is justified by works and not by faith alone.

Yakobus 2:20

2:20 But would you like evidence, ⁵  you empty fellow, ⁶  that faith without works is useless? ⁷ 

Yakobus 2:4

2:4 If so, have you not made distinctions ⁸  among yourselves and become judges with evil motives? ⁹ 

Yakobus 2:9

2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ¹⁰ 

Yakobus 2:21

2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

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 4:15

4:15 You ought to say instead, ¹²  “If the Lord is willing, then we will live and do this or that.”

Yakobus 2:25

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?

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. ¹³ 

Yakobus 4:12

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? ¹⁴ 

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. ¹⁵  So also the rich person in the midst of his pursuits will wither away.

Yakobus 1:20

1:20 For human ¹⁶  anger does not accomplish God’s righteousness. ¹⁷ 

Yakobus 3:16

3:16 For where there is jealousy and selfishness, there is disorder and every evil practice.

Yakobus 2:14

Faith and Works Together

2:14 What good is it, my brothers and sisters, ¹⁸  if someone claims to have faith but does not have works? Can this kind of faith ¹⁹  save him? ²⁰ 

Yakobus 2:11

2:11 For he who said, “Do not commit adultery,” ²¹  also said, “Do not murder.” ²²  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

Yakobus 5:19

5:19 My brothers and sisters, ²³  if anyone among you wanders from the truth and someone turns him back,

Yakobus 2:8

2:8 But if you fulfill the royal law as expressed in this scripture, ²⁴  “You shall love your neighbor as yourself,” ²⁵  you are doing well.

Yakobus 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ²⁶  and does not become a forgetful listener but one who lives it out – he ²⁷  will be blessed in what he does. ²⁸ 

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 2:12

2:12 Speak and act as those who will be judged by a law that gives freedom. ²⁹ 

Yakobus 3:2

3:2 For we all stumble ³⁰  in many ways. If someone does not stumble ³¹  in what he says, ³²  he is a perfect individual, ³³  able to control the entire body as well.

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ³⁴  full of mercy and good fruit, ³⁵  impartial, and not hypocritical. ³⁶ 

Yakobus 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ³⁷  will save that person’s ³⁸  soul from death and will cover a multitude of sins.

Yakobus 1:3-4

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.

Yakobus 1:13

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, ³⁹  and he himself tempts no one.

Yakobus 1:1

Salutation

1:1 From James, ⁴⁰  a slave ⁴¹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁴²  Greetings!

Yakobus 1:7

1:7 For that person must not suppose that he will receive anything from the Lord,

Yakobus 2:10

2:10 For the one who obeys the whole law but fails ⁴³  in one point has become guilty of all of it. ⁴⁴ 

Yakobus 4:9

4:9 Grieve, mourn, ⁴⁵  and weep. Turn your laughter ⁴⁶  into mourning and your joy into despair.

Yakobus 5:12

5:12 And above all, my brothers and sisters, ⁴⁷  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.

Yakobus 1:10

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ⁴⁸ 

Yakobus 1:12

1:12 Happy is the one ⁴⁹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁵⁰  promised to those who love him.

Yakobus 1:23

1:23 For if someone merely listens to the message and does not live it out, he is like someone ⁵¹  who gazes at his own face ⁵²  in a mirror.

Yakobus 2:23

2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ⁵³  and he was called God’s friend. ⁵⁴ 

Yakobus 4:8

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. ⁵⁵ 

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁵⁶  So whoever decides to be the world’s friend makes himself God’s enemy.

Yakobus 5:11

5:11 Think of how we regard ⁵⁷  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. ⁵⁸ 

[2:18]  ¹ 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.

[2:18]  ² tn Or “from.”

[4:17]  ³ tn Or “knows how to do what is good.”

[4:17]  ⁴ tn Grk “to him it is sin.”

[2:20]  ⁵ tn Grk “do you want to know.”

[2:20]  ⁶ 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]  ⁷ 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.

[2:4]  ⁸ tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

[2:4]  ⁹ tn Grk “judges of evil reasonings.”

[2:9]  ¹⁰ tn Or “transgressors.”

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

[4:15]  ¹² tn Grk “instead of your saying.”

[5:15]  ¹³ tn Grk “it will be forgiven him.”

[4:12]  ¹⁴ tn Grk “who judges your neighbor.”

[1:11]  ¹⁵ tn Or “perishes,” “is destroyed.”

[1:20]  ¹⁶ 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]  ¹⁷ 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).

[2:14]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ¹⁹ 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]  ²⁰ sn The form of the question in Greek expects a negative answer.

[2:11]  ²¹ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ²² sn A quotation from Exod 20:13 and Deut 5:17.

[5:19]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:8]  ²⁴ tn Grk “according to the scripture.”

[2:8]  ²⁵ 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).

[1:25]  ²⁶ tn Grk “continues.”

[1:25]  ²⁷ tn Grk “this one.”

[1:25]  ²⁸ tn Grk “in his doing.”

[2:12]  ²⁹ tn Grk “a law of freedom.”

[3:2]  ³⁰ tn Or “fail.”

[3:2]  ³¹ tn Or “fail.”

[3:2]  ³² tn Grk “in speech.”

[3:2]  ³³ tn 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).

[3:17]  ³⁴ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ³⁵ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ³⁶ tn Or “sincere.”

[5:20]  ³⁷ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ³⁸ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.

[1:13]  ³⁹ tn Or “God must not be tested by evil people.”

[1:1]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[2:10]  ⁴³ tn Or “stumbles.”

[2:10]  ⁴⁴ tn Grk “guilty of all.”

[4:9]  ⁴⁵ 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]  ⁴⁶ tn Grk “let your laughter be turned.”

[5:12]  ⁴⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:10]  ⁴⁸ tn Grk “a flower of grass.”

[1:12]  ⁴⁹ 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]  ⁵⁰ 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.

[1:23]  ⁵¹ 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]  ⁵² tn Grk “the face of his beginning [or origin].”

[2:23]  ⁵³ sn A quotation from Gen 15:6.

[2:23]  ⁵⁴ 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.”

[4:8]  ⁵⁵ tn Or “two-minded” (the same description used in 1:8).

[4:4]  ⁵⁶ tn Grk “is hostility toward God.”

[5:11]  ⁵⁷ tn Grk “Behold! We regard…”

[5:11]  ⁵⁸ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.