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 1:20

1:20 For human ¹  anger does not accomplish God’s righteousness. ² 

Yakobus 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ³  judgment.

Yakobus 5:12

5:12 And above all, my brothers and sisters, ⁴  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 2:26

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 5:6

5:6 You have condemned and murdered the righteous person, although he does not resist you. ⁵ 

Yakobus 4:17

4:17 So whoever knows what is good to do ⁶  and does not do it is guilty of sin. ⁷ 

Yakobus 3:8

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

Yakobus 4:3

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

Yakobus 3:17

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁹  full of mercy and good fruit, ¹⁰  impartial, and not hypocritical. ¹¹ 

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, ¹²  and he himself tempts no one.

Yakobus 2:20

2:20 But would you like evidence, ¹³  you empty fellow, ¹⁴  that faith without works is useless? ¹⁵ 

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 2:14

Faith and Works Together

2:14 What good is it, my brothers and sisters, ¹⁶  if someone claims to have faith but does not have works? Can this kind of faith ¹⁷  save him? ¹⁸ 

Yakobus 1:8

1:8 since he is a double-minded individual, ¹⁹  unstable in all his ways.

Yakobus 4:14

4:14 You ²⁰  do not know about tomorrow. What is your life like? ²¹  For you are a puff of smoke ²²  that appears for a short time and then vanishes.

Yakobus 2:11

2:11 For he who said, “Do not commit adultery,” ²³  also said, “Do not murder.” ²⁴  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

Yakobus 5:17

5:17 Elijah was a human being ²⁵  like us, and he prayed earnestly ²⁶  that it would not rain and there was no rain on the land for three years and six months!

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, ²⁷  what good is it?

Yakobus 3:10

3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. ²⁸ 

Yakobus 3:2

3:2 For we all stumble ²⁹  in many ways. If someone does not stumble ³⁰  in what he says, ³¹  he is a perfect individual, ³²  able to control the entire body as well.

Yakobus 3:12

3:12 Can a fig tree produce olives, my brothers and sisters, ³³  or a vine produce figs? Neither can a salt water spring produce fresh water.

Yakobus 1:27

1:27 Pure and undefiled religion before ³⁴  God the Father ³⁵  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ³⁶  So whoever decides to be the world’s friend makes himself God’s enemy.

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 1:23

1:23 For if someone merely listens to the message and does not live it out, he is like someone ³⁷  who gazes at his own face ³⁸  in a mirror.

Yakobus 1:4

1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

Yakobus 5:9

5:9 Do not grumble against one another, brothers and sisters, ³⁹  so that you may not be judged. See, the judge stands before the gates! ⁴⁰ 

Yakobus 2:18

2:18 But someone will say, “You have faith and I have works.” ⁴¹  Show me your faith without works and I will show you faith by ⁴²  my works.

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 4:11

4:11 Do not speak against one another, brothers and sisters. ⁴³  He who speaks against a fellow believer ⁴⁴  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. ⁴⁵ 

Yakobus 1:7

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

Yakobus 3:16

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

Yakobus 2:15

2:15 If a brother or sister ⁴⁶  is poorly clothed and lacks daily food,

Yakobus 1:17

1:17 All generous giving and every perfect gift ⁴⁷  is from above, coming down ⁴⁸  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴⁹ 

Yakobus 3:15

3:15 Such ⁵⁰  wisdom does not come ⁵¹  from above but is earthly, natural, ⁵²  demonic.

Yakobus 5:19

5:19 My brothers and sisters, ⁵³  if anyone among you wanders from the truth and someone turns him back,

Yakobus 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁵⁴  and does not become a forgetful listener but one who lives it out – he ⁵⁵  will be blessed in what he does. ⁵⁶ 

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 1:24

1:24 For he gazes at himself and then goes out and immediately forgets ⁵⁷  what sort of person he was.

Yakobus 4:16

4:16 But as it is, ⁵⁸  you boast in your arrogance. All such boasting is evil.

Yakobus 1:9

1:9 Now the believer ⁵⁹  of humble means ⁶⁰  should take pride ⁶¹  in his high position. ⁶² 

Yakobus 3:11

3:11 A spring does not pour out fresh water and bitter water from the same opening, does it?

Yakobus 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

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. ⁶³ 

Yakobus 2:6

2:6 But you have dishonored the poor! ⁶⁴  Are not the rich oppressing you and dragging you into the courts?

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. ⁶⁵ 

Yakobus 5:4

5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

Yakobus 1:19

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ⁶⁶  Let every person be quick to listen, slow to speak, slow to anger.

Yakobus 2:10

2:10 For the one who obeys the whole law but fails ⁶⁷  in one point has become guilty of all of it. ⁶⁸ 

Yakobus 2:12

2:12 Speak and act as those who will be judged by a law that gives freedom. ⁶⁹ 

Yakobus 2:24

2:24 You see that a person is justified by works and not by faith alone.

Yakobus 1:12

1:12 Happy is the one ⁷⁰  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁷¹  promised to those who love him.

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ⁷²  welcome the message implanted within you, which is able to save your souls.

Yakobus 2:21

2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

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 4:5

4:5 Or do you think the scripture means nothing when it says, ⁷³  “The spirit that God ⁷⁴  caused ⁷⁵  to live within us has an envious yearning”? ⁷⁶ 

Yakobus 4:12

4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? ⁷⁷ 

[1:20]  ¹ 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]  ² 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).

[2:13]  ³ tn Grk “boasts against, exults over,” in victory.

[5:12]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:6]  ⁵ tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

[4:17]  ⁶ tn Or “knows how to do what is good.”

[4:17]  ⁷ tn Grk “to him it is sin.”

[3:8]  ⁸ 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.

[3:17]  ⁹ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ¹⁰ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ¹¹ tn Or “sincere.”

[1:13]  ¹² tn Or “God must not be tested by evil people.”

[2:20]  ¹³ tn Grk “do you want to know.”

[2:20]  ¹⁴ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ¹⁵ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:14]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ¹⁷ 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]  ¹⁸ sn The form of the question in Greek expects a negative answer.

[1:8]  ¹⁹ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. 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).

[1:8]  sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.

[4:14]  ²⁰ 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]  ²¹ tn Or “you do not know what your life will be like tomorrow.”

[4:14]  ²² 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).

[2:11]  ²³ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ²⁴ sn A quotation from Exod 20:13 and Deut 5:17.

[5:17]  ²⁵ 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]  ²⁶ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

[2:16]  ²⁷ tn Grk “what is necessary for the body.”

[3:10]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:2]  ²⁹ tn Or “fail.”

[3:2]  ³⁰ tn Or “fail.”

[3:2]  ³¹ tn Grk “in speech.”

[3:2]  ³² 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).

[3:12]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:27]  ³⁴ tn Or “in the sight of”; Grk “with.”

[1:27]  ³⁵ tn Grk “the God and Father.”

[4:4]  ³⁶ tn Grk “is hostility toward God.”

[1:23]  ³⁷ 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]  ³⁸ tn Grk “the face of his beginning [or origin].”

[5:9]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ⁴⁰ 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.

[2:18]  ⁴¹ 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]  ⁴² tn Or “from.”

[4:11]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ⁴⁴ tn See note on the word “believer” in 1:9.

[4:11]  ⁴⁵ tn Grk “a judge.”

[2:15]  ⁴⁶ 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.

[1:17]  ⁴⁷ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁴⁸ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴⁹ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[3:15]  ⁵⁰ tn Grk “This.”

[3:15]  ⁵¹ tn Grk “come down”; “descend.”

[3:15]  ⁵² 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.

[5:19]  ⁵³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:25]  ⁵⁴ tn Grk “continues.”

[1:25]  ⁵⁵ tn Grk “this one.”

[1:25]  ⁵⁶ tn Grk “in his doing.”

[1:24]  ⁵⁷ tn Grk “and he has gone out and immediately has forgotten.”

[4:16]  ⁵⁸ tn Grk “but now.”

[1:9]  ⁵⁹ tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[1:9]  ⁶⁰ tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

[1:9]  ⁶¹ tn Grk “let him boast.”

[1:9]  ⁶² tn Grk “his height,” “his exaltation.”

[1:10]  ⁶³ tn Grk “a flower of grass.”

[2:6]  ⁶⁴ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[3:13]  ⁶⁵ tn Grk “works in the gentleness of wisdom.”

[1:19]  ⁶⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:10]  ⁶⁷ tn Or “stumbles.”

[2:10]  ⁶⁸ tn Grk “guilty of all.”

[2:12]  ⁶⁹ tn Grk “a law of freedom.”

[1:12]  ⁷⁰ tn The word for “man” or “individual” here 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.”

[1:12]  ⁷¹ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:21]  ⁷² tn Or “with meekness.”

[4:5]  ⁷³ tn Grk “vainly says.”

[4:5]  ⁷⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  ⁷⁵ 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]  ⁷⁶ 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.

[4:12]  ⁷⁷ tn Grk “who judges your neighbor.”