James 3:18

3:18 And the fruit that consists of righteousness ¹  is planted ²  in peace among ³  those who make peace.

James 2:5

2:5 Listen, my dear brothers and sisters! ⁴  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:12

2:12 Speak and act as those who will be judged by a law that gives freedom. ⁵ 

James 1:12

1:12 Happy is the one ⁶  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁷  promised to those who love him.

James 5:11

5:11 Think of how we regard ⁸  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. 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.

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 4:6

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ¹² 

James 5:4

5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

James 1:10

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. ¹³ 

James 5:13

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises.

James 1:23

1:23 For if someone merely listens to the message and does not live it out, he is like someone ¹⁴  who gazes at his own face ¹⁵  in a mirror.

James 3:2

3:2 For we all stumble ¹⁶  in many ways. If someone does not stumble ¹⁷  in what he says, ¹⁸  he is a perfect individual, ¹⁹  able to control the entire body as well.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁰  do the quarrels among you come from? Is it not from this, ²¹  from your passions that battle inside you? ²² 

James 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ²³  and does not become a forgetful listener but one who lives it out – he ²⁴  will be blessed in what he does. ²⁵ 

James 2:16

2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ²⁶  what good is it?

[3:18]  ¹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ² tn Grk “is sown.”

[3:18]  ³ tn Or “for,” or possibly “by.”

[2:5]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:12]  ⁷ tn Grk “a law of freedom.”

[1:12]  ¹⁰ 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]  ¹¹ 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.

[5:11]  ¹³ tn Grk “Behold! We regard…”

[5:11]  ¹⁴ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[3:9]  ¹⁶ 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]  ¹⁷ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[4:6]  ¹⁹ sn A quotation from Prov 3:34.

[1:10]  ²² tn Grk “a flower of grass.”

[1:23]  ²⁵ tn The word for “man” or “individual” 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.”

[1:23]  ²⁶ tn Grk “the face of his beginning [or origin].”

[3:2]  ²⁸ tn Or “fail.”

[3:2]  ²⁹ tn Or “fail.”

[3:2]  ³⁰ tn Grk “in speech.”

[3:2]  ³¹ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[4:1]  ³¹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³² tn Grk “from here.”

[4:1]  ³³ tn Grk “in your members [i.e., parts of the body].”

[1:25]  ³⁴ tn Grk “continues.”

[1:25]  ³⁵ tn Grk “this one.”

[1:25]  ³⁶ tn Grk “in his doing.”

[2:16]  ³⁷ tn Grk “what is necessary for the body.”