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 2:21

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

James 4:5-6

4:5 Or do you think the scripture means nothing when it says, ¹  “The spirit that God ²  caused ³  to live within us has an envious yearning”? ⁴  4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ⁵ 

James 4:9

4:9 Grieve, mourn, ⁶  and weep. Turn your laughter ⁷  into mourning and your joy into despair.

James 4:15

4:15 You ought to say instead, ⁸  “If the Lord is willing, then we will live and do this or that.”

James 5:18

5:18 Then ⁹  he prayed again, and the sky gave rain and the land sprouted with a harvest.

[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.

[4:6]  ¹ sn A quotation from Prov 3:34.

[4:9]  ¹ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ² tn Grk “let your laughter be turned.”

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

[5:18]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.