Yakobus 4:3

4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

Yakobus 1:19

Living Out the Message

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

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ²  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?

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, ³  what good is it?

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! ⁴ 

Yakobus 3:18

3:18 And the fruit that consists of righteousness ⁵  is planted ⁶  in peace among ⁷  those who make peace.

Yakobus 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁸  and does not become a forgetful listener but one who lives it out – he ⁹  will be blessed in what he does. ¹⁰ 

Yakobus 1:7

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

Yakobus 3:8-9

3:8 But no human being can subdue the tongue; it is a restless ¹¹  evil, full of deadly poison. 3:9 With it we bless the Lord ¹²  and Father, and with it we curse people ¹³  made in God’s image.

Yakobus 1:18

1:18 By his sovereign plan he gave us birth ¹⁴  through the message of truth, that we would be a kind of firstfruits of all he created.

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 1:22

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

Yakobus 5:9-10

5:9 Do not grumble against one another, brothers and sisters, ¹⁵  so that you may not be judged. See, the judge stands before the gates! ¹⁶  5:10 As an example of suffering and patience, brothers and sisters, ¹⁷  take the prophets who spoke in the Lord’s name.

Yakobus 1:20

1:20 For human ¹⁸  anger does not accomplish God’s righteousness. ¹⁹ 

Yakobus 5:5

5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ²⁰ 

Yakobus 1:3

1:3 because you know that the testing of your faith produces endurance.

Yakobus 2:15

2:15 If a brother or sister ²¹  is poorly clothed and lacks daily food,

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, ²²  and he himself tempts no one.

Yakobus 2:17

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

Yakobus 3:16

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

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ²³  over the miseries that are coming on you.

Yakobus 4:2

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;

Yakobus 1:6

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.

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. ²⁴  So also the rich person in the midst of his pursuits will wither away.

Yakobus 1:17

1:17 All generous giving and every perfect gift ²⁵  is from above, coming down ²⁶  from the Father of lights, with whom there is no variation or the slightest hint of change. ²⁷ 

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ²⁸  welcome the message implanted within you, which is able to save your souls.

Yakobus 3:14

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth.

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ²⁹  full of mercy and good fruit, ³⁰  impartial, and not hypocritical. ³¹ 

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ³²  do the quarrels among you come from? Is it not from this, ³³  from your passions that battle inside you? ³⁴ 

Yakobus 4:5-6

4:5 Or do you think the scripture means nothing when it says, ³⁵  “The spirit that God ³⁶  caused ³⁷  to live within us has an envious yearning”? ³⁸  4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ³⁹ 

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. ⁴⁰ 

Yakobus 4:13

4:13 Come now, you who say, “Today or tomorrow we will go into this or that town ⁴¹  and spend a year there and do business and make a profit.”

Yakobus 5:7

Patience in Suffering

5:7 So be patient, brothers and sisters, ⁴²  until the Lord’s return. ⁴³  Think of how the farmer waits ⁴⁴  for the precious fruit of the ground and is patient ⁴⁵  for it until it receives the early and late rains.

Yakobus 5:14

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ⁴⁶  him with oil in the name of the Lord.

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.

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

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

[2:16]  ³ tn Grk “what is necessary for the body.”

[5:3]  ⁴ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

[3:18]  ⁵ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁶ tn Grk “is sown.”

[3:18]  ⁷ tn Or “for,” or possibly “by.”

[1:25]  ⁸ tn Grk “continues.”

[1:25]  ⁹ tn Grk “this one.”

[1:25]  ¹⁰ tn Grk “in his doing.”

[3:8]  ¹¹ tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.

[3:9]  ¹² 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]  ¹³ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[1:18]  ¹⁴ tn Grk “Having willed, he gave us birth.”

[5:9]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ¹⁶ 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]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ¹⁸ 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]  ¹⁹ 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).

[5:5]  ²⁰ 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).

[2:15]  ²¹ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[1:13]  ²² tn Or “God must not be tested by evil people.”

[5:1]  ²³ tn Or “wail”; Grk “crying aloud.”

[1:11]  ²⁴ tn Or “perishes,” “is destroyed.”

[1:17]  ²⁵ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ²⁶ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ²⁷ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:21]  ²⁸ tn Or “with meekness.”

[3:17]  ²⁹ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ³⁰ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ³¹ tn Or “sincere.”

[4:1]  ³² tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³³ tn Grk “from here.”

[4:1]  ³⁴ tn Grk “in your members [i.e., parts of the body].”

[4:5]  ³⁵ tn Grk “vainly says.”

[4:5]  ³⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ³⁷ 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]  ³⁸ 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]  ³⁹ sn A quotation from Prov 3:34.

[4:8]  ⁴⁰ tn Or “two-minded” (the same description used in 1:8).

[4:13]  ⁴¹ tn Or “city.”

[5:7]  ⁴² 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]  ⁴³ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ⁴⁴ tn Grk “Behold! The farmer waits.”

[5:7]  ⁴⁵ tn Grk “being patient.”

[5:14]  ⁴⁶ tn Grk “anointing.”

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