James 1:21

1:21 So put away all filth and evil excess and humbly ¹  welcome the message implanted within you, which is able to save your souls.

James 5:6

5:6 You have condemned and murdered the righteous person, although he does not resist you. ² 

James 2:6

2:6 But you have dishonored the poor! ³  Are not the rich oppressing you and dragging you into the courts?

James 2:8

2:8 But if you fulfill the royal law as expressed in this scripture, ⁴  “You shall love your neighbor as yourself,” ⁵  you are doing well.

James 2:10

2:10 For the one who obeys the whole law but fails ⁶  in one point has become guilty of all of it. ⁷ 

James 2:21

2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

James 5:18

5:18 Then ⁸  he prayed again, and the sky gave rain and the land sprouted with a harvest.

James 1:12

1:12 Happy is the one ⁹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁰  promised to those who love him.

James 3:9

3:9 With it we bless the Lord ¹¹  and Father, and with it we curse people ¹²  made in God’s image.

James 4:12

4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? ¹³ 

James 5:15

5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ¹⁴ 

James 1:11

1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. ¹⁵  So also the rich person in the midst of his pursuits will wither away.

James 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ¹⁶  and does not become a forgetful listener but one who lives it out – he ¹⁷  will be blessed in what he does. ¹⁸ 

James 2:3

2:3 do you pay attention to the one who is finely dressed and say, ¹⁹  “You sit here in a good place,” ²⁰  and to the poor person, “You stand over there,” or “Sit on the floor”? ²¹ 

James 3:6

3:6 And the tongue is a fire! The tongue represents ²²  the world of wrongdoing among the parts of our bodies. It ²³  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ²⁴ 

James 4:11

4:11 Do not speak against one another, brothers and sisters. ²⁵  He who speaks against a fellow believer ²⁶  or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. ²⁷ 

James 5:7

Patience in Suffering

5:7 So be patient, brothers and sisters, ²⁸  until the Lord’s return. ²⁹  Think of how the farmer waits ³⁰  for the precious fruit of the ground and is patient ³¹  for it until it receives the early and late rains.

James 5:12

5:12 And above all, my brothers and sisters, ³²  do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.

[1:21]  ¹ tn Or “with meekness.”

[5:6]  ² tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

[2:6]  ³ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:8]  ⁴ tn Grk “according to the scripture.”

[2:8]  ⁵ 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).

[2:10]  ⁵ tn Or “stumbles.”

[2:10]  ⁶ tn Grk “guilty of all.”

[5:18]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

[1:12]  ⁷ 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.”

[1:12]  ⁸ 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.

[3:9]  ⁸ 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]  ⁹ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[4:12]  ⁹ tn Grk “who judges your neighbor.”

[5:15]  ¹⁰ tn Grk “it will be forgiven him.”

[1:11]  ¹¹ tn Or “perishes,” “is destroyed.”

[1:25]  ¹² tn Grk “continues.”

[1:25]  ¹³ tn Grk “this one.”

[1:25]  ¹⁴ tn Grk “in his doing.”

[2:3]  ¹³ 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.

[2:3]  ¹⁴ tn Or “sit here, please.”

[2:3]  ¹⁵ 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).

[3:6]  ¹⁴ tn Grk “makes itself,” “is made.”

[3:6]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ¹⁶ 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).

[4:11]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ¹⁶ tn See note on the word “believer” in 1:9.

[4:11]  ¹⁷ tn Grk “a judge.”

[5:7]  ¹⁶ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ¹⁷ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ¹⁸ tn Grk “Behold! The farmer waits.”

[5:7]  ¹⁹ tn Grk “being patient.”

[5:12]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.