Yakobus 5:18

5:18 Then ¹  he prayed again, and the sky gave rain and the land sprouted with a harvest.

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 4:6

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ² 

Yakobus 5:8

5:8 You also be patient and strengthen your hearts, for the Lord’s return is near.

Yakobus 2:26

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

Yakobus 2:17

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

Yakobus 3:8

3:8 But no human being can subdue the tongue; it is a restless ³  evil, full of deadly poison.

Yakobus 3:2

3:2 For we all stumble ⁴  in many ways. If someone does not stumble ⁵  in what he says, ⁶  he is a perfect individual, ⁷  able to control the entire body as well.

Yakobus 3:16

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

Yakobus 2:11

2:11 For he who said, “Do not commit adultery,” ⁸  also said, “Do not murder.” ⁹  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, ¹⁰  if anyone among you wanders from the truth and someone turns him back,

Yakobus 4:11

4:11 Do not speak against one another, brothers and sisters. ¹¹  He who speaks against a fellow believer ¹²  or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. ¹³ 

Yakobus 3:12

3:12 Can a fig tree produce olives, my brothers and sisters, ¹⁴  or a vine produce figs? Neither can a salt water spring produce fresh water.

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ¹⁵  So whoever decides to be the world’s friend makes himself God’s enemy.

Yakobus 4:14

4:14 You ¹⁶  do not know about tomorrow. What is your life like? ¹⁷  For you are a puff of smoke ¹⁸  that appears for a short time and then vanishes.

Yakobus 1:24

1:24 For he gazes at himself and then goes out and immediately forgets ¹⁹  what sort of person he was.

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ²⁰  welcome the message implanted within you, which is able to save your souls.

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. ²¹ 

Yakobus 2:18

2:18 But someone will say, “You have faith and I have works.” ²²  Show me your faith without works and I will show you faith by ²³  my works.

Yakobus 2:2

2:2 For if someone ²⁴  comes into your assembly ²⁵  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

Yakobus 3:6

3:6 And the tongue is a fire! The tongue represents ²⁶  the world of wrongdoing among the parts of our bodies. It ²⁷  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ²⁸ 

Yakobus 2:19

2:19 You believe that God is one; well and good. ²⁹  Even the demons believe that – and tremble with fear. ³⁰ 

Yakobus 3:4-5

3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, ³¹  yet it has great pretensions. ³²  Think ³³  how small a flame sets a huge forest ablaze.

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. ³⁴  So also the rich person in the midst of his pursuits will wither away.

[5:18]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

[4:6]  ² sn A quotation from Prov 3:34.

[3:8]  ³ 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.

[3:2]  ⁴ tn Or “fail.”

[3:2]  ⁵ tn Or “fail.”

[3:2]  ⁶ tn Grk “in speech.”

[3:2]  ⁷ 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).

[2:11]  ⁸ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ⁹ sn A quotation from Exod 20:13 and Deut 5:17.

[5:19]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ¹² tn See note on the word “believer” in 1:9.

[4:11]  ¹³ tn Grk “a judge.”

[3:12]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:4]  ¹⁵ tn Grk “is hostility toward God.”

[4:14]  ¹⁶ tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ¹⁷ tn Or “you do not know what your life will be like tomorrow.”

[4:14]  ¹⁸ tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).

[1:24]  ¹⁹ tn Grk “and he has gone out and immediately has forgotten.”

[1:21]  ²⁰ tn Or “with meekness.”

[1:10]  ²¹ tn Grk “a flower of grass.”

[2:18]  ²² 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]  ²³ tn Or “from.”

[2:2]  ²⁴ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ²⁵ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[3:6]  ²⁶ tn Grk “makes itself,” “is made.”

[3:6]  ²⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ²⁸ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[2:19]  ²⁹ tn Grk “you do well.”

[2:19]  ³⁰ tn Grk “believe and tremble.” The words “with fear” are implied.

[3:5]  ³¹ tn Grk “a small member.”

[3:5]  ³² tn Grk “boasts of great things.”

[3:5]  ³³ tn Grk “Behold.”

[1:11]  ³⁴ tn Or “perishes,” “is destroyed.”