Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹  do the quarrels among you come from? Is it not from this, ²  from your passions that battle inside you? ³ 

Yakobus 5:8

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

Yakobus 1:17

1:17 All generous giving and every perfect gift ⁴  is from above, coming down ⁵  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁶ 

Yakobus 1:3

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

Yakobus 3:15

3:15 Such ⁷  wisdom does not come ⁸  from above but is earthly, natural, ⁹  demonic.

Yakobus 1:1

Salutation

1:1 From James, ¹⁰  a slave ¹¹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹²  Greetings!

Yakobus 5:7

Patience in Suffering

5:7 So be patient, brothers and sisters, ¹³  until the Lord’s return. ¹⁴  Think of how the farmer waits ¹⁵  for the precious fruit of the ground and is patient ¹⁶  for it until it receives the early and late rains.

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁷  over the miseries that are coming on you.

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. ¹⁸ 

Yakobus 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ¹⁹  judgment.

Yakobus 3:18

3:18 And the fruit that consists of righteousness ²⁰  is planted ²¹  in peace among ²²  those who make peace.

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 ²³  him with oil in the name of the Lord.

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 1:15

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

Yakobus 5:9

5:9 Do not grumble against one another, brothers and sisters, ²⁶  so that you may not be judged. See, the judge stands before the gates! ²⁷ 

Yakobus 1:20

1:20 For human ²⁸  anger does not accomplish God’s righteousness. ²⁹ 

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. ³⁰ 

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, ³¹  and he himself tempts no one.

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ³²  full of mercy and good fruit, ³³  impartial, and not hypocritical. ³⁴ 

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. ³⁵ 

Yakobus 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ³⁶  will save that person’s ³⁷  soul from death and will cover a multitude of sins.

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

[4:1]  ² tn Grk “from here.”

[4:1]  ³ tn Grk “in your members [i.e., parts of the body].”

[1:17]  ⁴ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁵ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁶ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[3:15]  ⁷ tn Grk “This.”

[3:15]  ⁸ tn Grk “come down”; “descend.”

[3:15]  ⁹ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[5:7]  ¹³ 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]  ¹⁴ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ¹⁵ tn Grk “Behold! The farmer waits.”

[5:7]  ¹⁶ tn Grk “being patient.”

[5:1]  ¹⁷ tn Or “wail”; Grk “crying aloud.”

[4:8]  ¹⁸ tn Or “two-minded” (the same description used in 1:8).

[2:13]  ¹⁹ tn Grk “boasts against, exults over,” in victory.

[3:18]  ²⁰ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²¹ tn Grk “is sown.”

[3:18]  ²² tn Or “for,” or possibly “by.”

[5:14]  ²³ tn Grk “anointing.”

[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.).

[5:9]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ²⁷ 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.

[1:20]  ²⁸ 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]  ²⁹ 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).

[3:13]  ³⁰ tn Grk “works in the gentleness of wisdom.”

[1:13]  ³¹ tn Or “God must not be tested by evil people.”

[3:17]  ³² tn Or “willing to yield,” “open to persuasion.”

[3:17]  ³³ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ³⁴ tn Or “sincere.”

[5:15]  ³⁵ tn Grk “it will be forgiven him.”

[5:20]  ³⁶ 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]  ³⁷ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.