James 1:3

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

James 1:7

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

James 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. ¹ 

James 2:24

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

James 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ²  because you know that we will be judged more strictly. ³ 

James 2:19-20

2:19 You believe that God is one; well and good. ⁴  Even the demons believe that – and tremble with fear. ⁵ 

2:20 But would you like evidence, ⁶  you empty fellow, ⁷  that faith without works is useless? ⁸ 

James 2:22

2:22 You see that his faith was working together with his works and his faith was perfected by works.

James 4:5

4:5 Or do you think the scripture means nothing when it says, ⁹  “The spirit that God ¹⁰  caused ¹¹  to live within us has an envious yearning”? ¹² 

James 5:8

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

James 1:12-13

1:12 Happy is the one ¹³  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁴  promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, ¹⁵  and he himself tempts no one.

James 1:23

1:23 For if someone merely listens to the message and does not live it out, he is like someone ¹⁶  who gazes at his own face ¹⁷  in a mirror.

James 5:11

5:11 Think of how we regard ¹⁸  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ¹⁹ 

James 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ²⁰  will save that person’s ²¹  soul from death and will cover a multitude of sins.

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ²²  So whoever decides to be the world’s friend makes himself God’s enemy.

¹ tn Grk “a flower of grass.”

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

² tn Grk “will receive a greater judgment.”

¹ tn Grk “you do well.”

² tn Grk “believe and tremble.” The words “with fear” are implied.

¹ tn Grk “do you want to know.”

² 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).

³ 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.

¹ tn Grk “vainly says.”

² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

³ 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 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.

¹ 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.”

² 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 tn Or “God must not be tested by evil people.”

¹ 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.”

² tn Grk “the face of his beginning [or origin].”

¹ tn Grk “Behold! We regard…”

² sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

¹ 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).

² tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.

¹ tn Grk “is hostility toward God.”