James 1-4

New English Translation

Footnotes

1. James 1:1 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2. James 1:1 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.). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. 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.”
3. James 1:1 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.
4. James 1:2 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
5. James 1:2 tn Grk “all joy,” “full joy,” or “greatest joy.”
6. James 1:8 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 (anēr), 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).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.
7. James 1:9 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).
8. James 1:9 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
9. James 1:9 tn Grk “let him boast.”
10. James 1:9 tn Grk “his height,” “his exaltation.”
11. James 1:10 tn Grk “a flower of grass.”
12. James 1:11 tn Or “perishes,” “is destroyed.”
13. James 1:12 tn The word for “man” or “individual” here is ἀνήρ (anēr), 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.”
14. James 1:12 tc Most mss ([C] P 0246 5 436 442 1611 M) al read ὁ κύριος (ho kurios, “the Lord”) here, while others have ὁ θεός (ho theos, “God”; 4 33^vid 323 945 1175 1243 1735 1739 1852 2492 al). However, several significant and early witnesses (P⁷⁴ א A B Ψ 81 2344 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 little 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.
15. James 1:13 tn Or “God must not be tested by evil people.”
16. James 1:16 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
17. James 1:17 tn The first phrase refers to the action of giving and the second to what is given.
18. James 1:17 tn Or “All generous giving and every perfect gift from above is coming down.”
19. James 1:17 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
20. James 1:18 tn Grk “Having willed, he gave us birth.”
21. James 1:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
22. James 1:20 tn The word translated “human” here is ἀνήρ (anēr), 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).
23. James 1:20 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).
24. James 1:21 tn Or “with meekness.”
25. James 1:23 tn The word for “man” or “individual” is ἀνήρ (anēr), 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.”
26. James 1:23 tn Grk “the face of his beginning [or origin].”
27. James 1:24 tn Grk “and he has gone out and immediately has forgotten.”
28. James 1:25 tn Grk “continues.”
29. James 1:25 tn Grk “this one.”
30. James 1:25 tn Grk “in his doing.”
31. James 1:27 tn Or “in the sight of”; Grk “with.”
32. James 1:27 tn Grk “the God and Father.”
33. James 1:27 tn Traditionally, “affliction.” BDAG 457 s.v. 1 has “difficult circumstances” for this specific context, but since this is somewhat lengthy, “adversity” was preferred instead.
34. James 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
35. James 2:1 tn Or “partiality.”
36. James 2:1 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
37. James 2:1 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxēs) has been translated as an attributive genitive.
38. James 2:2 tn The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”
39. James 2:2 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.).
40. James 2:3 tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.
41. James 2:3 tn Or “sit here, please.”
42. James 2:3 tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).
43. James 2:4 tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).
44. James 2:4 tn Grk “judges of evil reasonings.”
45. James 2:5 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
46. James 2:6 tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.
47. James 2:7 tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).
48. James 2:8 tn Grk “according to the scripture.”
49. James 2:8 sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
50. James 2:9 tn Or “transgressors.”
51. James 2:10 tn Or “stumbles.”
52. James 2:10 tn Grk “guilty of all.”
53. James 2:11 sn A quotation from Exod 20:14 and Deut 5:18.
54. James 2:11 sn A quotation from Exod 20:13 and Deut 5:17.
55. James 2:12 tn Grk “a law of freedom.”
56. James 2:13 tn Grk “boasts against, exults over,” in victory.
57. James 2:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
58. James 2:14 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 (pistis) in the verse. See ExSyn 219.
59. James 2:14 sn The form of the question in Greek expects a negative answer.
60. James 2:15 tn It is important to note that the words ἀδελφός (adelphos) and ἀδελφή (adelphē) 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.
61. James 2:16 tn Grk “what is necessary for the body.”
62. James 2:18 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.
63. James 2:18 tn Or “from.”
64. James 2:19 tn Grk “you do well.”
65. James 2:19 tn Grk “believe and tremble.” The words “with fear” are implied.
66. James 2:20 tn Grk “do you want to know.”
67. James 2:20 tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anthrōpe, “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).
68. James 2:20 tc Most witnesses, including several significant ones (א A C² P Ψ 5 33 81 436 442 1611 1735 1852 2344 2492 M al sy bo), have νεκρά (nekra, “dead”) here, while P⁷⁴ reads κενή (kenē, “empty”). Both variants are most likely secondary, derived from ἀργή (argē, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while P⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1175 1243 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.
69. James 2:23 sn A quotation from Gen 15:6.
70. James 2:23 sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”
71. James 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
72. James 3:1 tn Grk “will receive a greater judgment.”
73. James 3:2 tn Or “fail.”
74. James 3:2 tn Or “fail.”
75. James 3:2 tn Grk “in speech.”
76. James 3:2 tn The word for “man” or “individual” is ἀνήρ (anēr), 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).
77. James 3:3 tn Grk “their entire body.”
78. James 3:5 tn Grk “a small member.”
79. James 3:5 tn Grk “boasts of great things.”
80. James 3:5 tn Grk “Behold.”
81. James 3:6 tn Grk “makes itself,” “is made.”
82. James 3:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
83. James 3:6 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).
84. James 3:7 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
85. James 3:7 tn Grk “the human species.”
86. James 3:8 tc Most mss (C Ψ 1611 1739^c 1244 M as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatascheton), while most of the more significant witnesses (א A B K P 1175 1243 1735 1739* latt co) 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. In a semantically parallel early Christian text, ἀκατάστατος (akatastatos) 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 deemed more likely to be the initial reading.
87. James 3:9 tc Most later mss (M), along with several versional witnesses, have θεόν (theon, “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 (P²⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.
88. James 3:9 tn Grk “men”; but here ἀνθρώπους (anthrōpous) has generic force, referring to both men and women.
89. James 3:10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
90. James 3:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
91. James 3:13 tn Grk “works in the gentleness of wisdom.”
92. James 3:15 tn Grk “This.”
93. James 3:15 tn Grk “come down”; “descend.”
94. James 3:15 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.
95. James 3:17 tn Or “willing to yield,” “open to persuasion.”
96. James 3:17 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
97. James 3:17 tn Or “sincere.”
98. James 3:18 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
99. James 3:18 tn Grk “is sown.”
100. James 3:18 tn Or “for,” or possibly “by.”
101. James 4:1 tn The word “where” is repeated in Greek for emphasis.
102. James 4:1 tn Grk “from here.”
103. James 4:1 tn Grk “in your members [i.e., parts of the body].”
104. James 4:4 tn Grk “is hostility toward God.”
105. James 4:5 tn Grk “vainly says.”
106. James 4:5 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
107. James 4:5 tc The Byzantine text and a few other mss (P 5 33 436 442 1243 1611 1735 1852 2344 2492 M) have the intransitive κατῴκησεν (katōkēsen) 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 (P⁷⁴ א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katōkisen), 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 (katoikizō, “cause to dwell”) compared to the intransitive κατοικέω (katoikeō, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs much less frequently than 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.
108. James 4:5 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.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.
109. James 4:6 sn A quotation from Prov 3:34.
110. James 4:8 tn Or “two-minded” (the same description used in 1:8).
111. James 4:9 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
112. James 4:9 tn Grk “let your laughter be turned.”
113. James 4:11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
114. James 4:11 tn See note on the word “believer” in 1:9.
115. James 4:11 tn Grk “a judge.”
116. James 4:12 tn Grk “who judges your neighbor.”
117. James 4:13 tn Or “city.”
118. James 4:14 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.
119. James 4:14 tn Or “you do not know what your life will be like tomorrow.”
120. James 4:14 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).
121. James 4:15 tn Grk “instead of your saying.”
122. James 4:16 tn Grk “but now.”
123. James 4:16 tn Or “you boast in your arrogance.” The translation in the text is based on two points: (1) The verb καυχάομαι (kauchaomai, “boast”) often uses the preposition ἐν (en) to indicate the focus of the boast (see BDAG 536 s.v. 1). (2) ἀλαζονεία (alazoneia, “arrogance”) here is plural and likely refers to the specific plans mentioned in v. 13.
124. James 4:17 tn Or “knows how to do what is good.”
125. James 4:17 tn Grk “to him it is sin.”