Yakobus 2:3

2:3 do you pay attention to the one who is finely dressed and say, ¹  “You sit here in a good place,” ²  and to the poor person, “You stand over there,” or “Sit on the floor”? ³ 

Yakobus 4:15

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

Yakobus 2:12

2:12 Speak and act as those who will be judged by a law that gives freedom. ⁵ 

Yakobus 2:14

Faith and Works Together

2:14 What good is it, my brothers and sisters, ⁶  if someone claims to have faith but does not have works? Can this kind of faith ⁷  save him? ⁸ 

Yakobus 4:13

4:13 Come now, you who say, “Today or tomorrow we will go into this or that town ⁹  and spend a year there and do business and make a profit.”

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, ¹⁰  and he himself tempts no one.

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, ¹¹  what good is it?

Yakobus 2:18

2:18 But someone will say, “You have faith and I have works.” ¹²  Show me your faith without works and I will show you faith by ¹³  my works.

Yakobus 3:2

3:2 For we all stumble ¹⁴  in many ways. If someone does not stumble ¹⁵  in what he says, ¹⁶  he is a perfect individual, ¹⁷  able to control the entire body as well.

Yakobus 1:19

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ¹⁸  Let every person be quick to listen, slow to speak, slow to anger.

Yakobus 2:11

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 5:12

5:12 And above all, my brothers and sisters, ²¹  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 2:23

2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ²²  and he was called God’s friend. ²³ 

Yakobus 1:18

1:18 By his sovereign plan he gave us birth ²⁴  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 4:5-6

4:5 Or do you think the scripture means nothing when it says, ²⁵  “The spirit that God ²⁶  caused ²⁷  to live within us has an envious yearning”? ²⁸  4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ²⁹ 

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 1:21

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.

Yakobus 1:23

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.

Yakobus 1:5

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 5:3

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! ³³ 

Yakobus 3:10

3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. ³⁴ 

Yakobus 1:26

1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.

Yakobus 5:10

5:10 As an example of suffering and patience, brothers and sisters, ³⁵  take the prophets who spoke in the Lord’s name.

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³⁶  do not show prejudice ³⁷  if you possess faith ³⁸  in our glorious Lord Jesus Christ. ³⁹ 

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁴⁰  So whoever decides to be the world’s friend makes himself God’s enemy.

Yakobus 5:11

5:11 Think of how we regard ⁴¹  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. ⁴² 

[2:3]  ¹ 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]  ² tn Or “sit here, please.”

[2:3]  ³ 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).

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

[2:12]  ⁵ tn Grk “a law of freedom.”

[2:14]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ⁷ 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]  ⁸ sn The form of the question in Greek expects a negative answer.

[4:13]  ⁹ tn Or “city.”

[1:13]  ¹⁰ tn Or “God must not be tested by evil people.”

[2:16]  ¹¹ tn Grk “what is necessary for the body.”

[2:18]  ¹² 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]  ¹³ tn Or “from.”

[3:2]  ¹⁴ tn Or “fail.”

[3:2]  ¹⁵ tn Or “fail.”

[3:2]  ¹⁶ tn Grk “in speech.”

[3:2]  ¹⁷ 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).

[1:19]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[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.

[5:12]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:23]  ²² sn A quotation from Gen 15:6.

[2:23]  ²³ 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.”

[1:18]  ²⁴ tn Grk “Having willed, he gave us birth.”

[4:5]  ²⁵ tn Grk “vainly says.”

[4:5]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn A quotation from Prov 3:34.

[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].”

[5:3]  ³³ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[3:10]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:10]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

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

[2:1]  ³⁷ tn Or “partiality.”

[2:1]  ³⁸ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁹ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:4]  ⁴⁰ tn Grk “is hostility toward God.”

[5:11]  ⁴¹ tn Grk “Behold! We regard…”

[5:11]  ⁴² sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.