James 1:20

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

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ³  So whoever decides to be the world’s friend makes himself God’s enemy.

James 1:1

Salutation

1:1 From James, ⁴  a slave ⁵  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁶  Greetings!

James 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.

James 1:13

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, ⁷  and he himself tempts no one.

James 2:23

2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ⁸  and he was called God’s friend. ⁹ 

James 3:9

3:9 With it we bless the Lord ¹⁰  and Father, and with it we curse people ¹¹  made in God’s image.

[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).

[4:4]  ³ tn Grk “is hostility toward God.”

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[1:13]  ⁷ tn Or “God must not be tested by evil people.”

[2:23]  ⁹ sn A quotation from Gen 15:6.

[2:23]  ¹⁰ 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.”

[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.