James 1:4

1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

James 1:15

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹  do not show prejudice ²  if you possess faith ³  in our glorious Lord Jesus Christ. ⁴ 

James 2:10

2:10 For the one who obeys the whole law but fails ⁵  in one point has become guilty of all of it. ⁶ 

James 2:22

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

James 2:25

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?

James 3:13

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. ⁷ 

James 4:5

4:5 Or do you think the scripture means nothing when it says, ⁸  “The spirit that God ⁹  caused ¹⁰  to live within us has an envious yearning”? ¹¹ 

James 4:15

4:15 You ought to say instead, ¹²  “If the Lord is willing, then we will live and do this or that.”

James 5:19

5:19 My brothers and sisters, ¹³  if anyone among you wanders from the truth and someone turns him back,

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

[2:1]  ² tn Or “partiality.”

[2:1]  ³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:10]  ¹ tn Or “stumbles.”

[2:10]  ² tn Grk “guilty of all.”

[3:13]  ¹ tn Grk “works in the gentleness of wisdom.”

[4:5]  ¹ tn Grk “vainly says.”

[4:5]  ² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:5]  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.

[4:5]  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.

[4:15]  ¹ tn Grk “instead of your saying.”

[5:19]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.