Yakobus 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ¹ 

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 ²  him with oil in the name of the Lord.

Yakobus 4:2-3

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

Yakobus 5:13

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises.

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. ³ 

Yakobus 5:17-18

5:17 Elijah was a human being ⁴  like us, and he prayed earnestly ⁵  that it would not rain and there was no rain on the land for three years and six months! 5:18 Then ⁶  he prayed again, and the sky gave rain and the land sprouted with a harvest.

Yakobus 1:1

Salutation

1:1 From James, ⁷  a slave ⁸  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁹  Greetings!

[5:16]  ¹ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

[5:14]  ² tn Grk “anointing.”

[5:15]  ³ tn Grk “it will be forgiven him.”

[5:17]  ⁴ 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]  ⁵ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[5:18]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ 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.