5:11 Therefore, because we know the fear of the Lord, 5 we try to persuade 6 people, 7 but we are well known 8 to God, and I hope we are well known to your consciences too.
8:1 Now we make known to you, brothers and sisters, 13 the grace of God given to the churches of Macedonia,
1:3 Blessed is 14 the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 1:4 who comforts us in all our troubles 15 so that we may be able to comfort those experiencing any trouble 16 with the comfort with which we ourselves are comforted by God.
2:20 But would you like evidence, 21 you empty fellow, 22 that faith without works is useless? 23 2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” 24 and he was called God’s friend. 25 2:24 You see that a person is justified by works and not by faith alone. 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? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.
2:1 My brothers and sisters, 26 do not show prejudice 27 if you possess faith 28 in our glorious Lord Jesus Christ. 29
1 tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).
2 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aiscunh") has been translated as an attributive genitive.
3 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
4 tn Or “craftiness.”
5 tn Or “because we know what it means to fear the Lord.”
6 tn The present tense of πείθομεν (peiqomen) has been translated as a conative present.
7 tn Grk “men”; but ἄνθρωπος (anqrwpo") is generic here since clearly both men and women are in view (Paul did not attempt to win only men to the gospel he preached).
8 tn Or “clearly evident.” BDAG 1048 s.v. φανερόω 2.b.β has “θεῷ πεφανερώμεθα we are well known to God 2 Cor 5:11a, cp. 11b; 11:6 v.l.”
9 tn Or “ministers.”
10 tn Or “we have commended ourselves by all things.”
11 tn Or “in trouble and suffering.”
12 sn An allusion to Prov 3:4.
13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.
14 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.
15 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (qliyi") refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
16 tn Or “any trials”; traditionally, “any affliction.”
17 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.
18 tn Or “from.”
19 tn Grk “you do well.”
20 tn Grk “believe and tremble.” The words “with fear” are implied.
21 tn Grk “do you want to know.”
22 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).
23 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.
24 sn A quotation from Gen 15:6.
25 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.”
26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
27 tn Or “partiality.”
28 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
29 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.