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 1:6

1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind.

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 2:2

2:2 For if someone ¹  comes into your assembly ²  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

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 2:10

2:10 For the one who obeys the whole law but fails ⁴  in one point has become guilty of all of it. ⁵ 

James 2:20

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

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?

[2:2]  ¹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ² tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:6]  ¹ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:10]  ¹ tn Or “stumbles.”

[2:10]  ² tn Grk “guilty of all.”

[2:20]  ¹ tn Grk “do you want to know.”

[2:20]  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).

[2:20]  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.