2 Timothy 2:25

2:25 correcting ¹  opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth ² 

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ³  sound in faith, in love, and in endurance. ⁴ 

James 1:20

1:20 For human ⁵  anger does not accomplish God’s righteousness. ⁶ 

James 1:1

Salutation

1:1 From James, ⁷  a slave ⁸  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁹  Greetings!

James 3:8-9

3:8 But no human being can subdue the tongue; it is a restless ¹⁰  evil, full of deadly poison. 3:9 With it we bless the Lord ¹¹  and Father, and with it we curse people ¹²  made in God’s image.

[2:25]  ¹ sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).

[2:25]  ² tn Grk “repentance unto knowledge of the truth.”

[2:2]  ³ tn Or “sensible.”

[2:2]  ⁴ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:20]  ⁵ 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]  ⁶ 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).

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[3:8]  ¹⁰ 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.

[3:9]  ¹¹ tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “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 (̲⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

[3:9]  ¹² tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.