Saint James' letter

JAS (Saint James' letter)

JAS.1

[JAS.1.1] Jacob, a servant of God and my Lord Jesus the Anointed, sends greetings to the twelve tribes who are in the scattering. [§] Yaakov of God and my Lord Jesus the Anointed greets the twelve tribes who are in the scattering. This verse introduces James as a servant of both God and Jesus, addressing a greeting to the dispersed tribes of Israel. "Yaakov" is a direct transliteration of the name Jacob. "Theos" is translated as "God". "Kyrios" is translated as "my Lord". "Iesous Christos" is translated as "Jesus the Anointed". "Doulos" is translated as "servant". "Diaspora" is translated as "the scattering". [JAS.1.2] Consider it complete joy, my brothers, whenever you fall into various temptations. [§] Pas-an char-an hay-gay-sas-the, a-del-foi moo, hot-an pei-ras-mois per-ee-pes-ay-te poi-kee-lois This verse is from the New Testament, specifically James 1:2. The original text is in Koine Greek. "Pas-an char-an" means "every joy". "Hay-gay-sas-the" is a verb meaning "consider" or "reckon". "A-del-foi moo" means "my brothers". "Hot-an" means "when". "Pei-ras-mois" means "temptations". "Per-ee-pes-ay-te" means "you fall into". "Poi-kee-lois" means "various". [JAS.1.3] Knowing that the testing of your faith produces endurance. [§] ginoskontes hoti to dokimion humon tes pisteos katergazetai hupomonen This verse discusses knowing that the testing of your faith produces endurance. "ginoskontes" is a participle meaning 'knowing'. "hoti" means 'that'. "to dokimion" refers to a test or proving. "hymon" means 'your'. "tes pisteos" signifies 'of the faith'. "katergazetai" means 'is being worked out' or 'produces'. "hupomonen" means 'endurance'. [JAS.1.4] And let patience have its complete work, so that you may be perfected and complete in nothing lacking. [§] hai deh hupo-mone egg-eron tel-ei-on eh-heh-toh, hee-nah eh-teh tel-ei-oi kai ho-lok-ler-oi en meh-den-ee lay-po-men-oi. This verse comes from the letter of James, and discusses the importance of patience. "Hupo-mone" refers to endurance or patience. "Egg-eron" means work or deed. "Tel-ei-on" refers to something complete, perfect, or mature. "Eh-heh-toh" is the third person singular present active subjunctive of "eh-ho," meaning "to be." "Hee-nah" indicates purpose, meaning "so that" or "in order that." "Tel-ei-oi" is the plural form meaning perfected. "Ho-lok-ler-oi" signifies complete or whole. "En" is a preposition meaning "in." "Meh-den-ee" means "nothing" or "no one." "Lay-po-men-oi" is the present middle participle meaning "lacking" or "falling short." [JAS.1.5] And if any of you is lacking wisdom, let him ask from the giving God to all generously and not reproaching, and it will be given to him. [§] Ei de tis humon leipetai sophias, aiteito para tou didontos theou pasin haplōs kai mē oneidizontos, kai dothēsetai autō. This verse is from James 1:5. It discusses asking God for wisdom. 'Ei de' means 'and if'. 'Tis humon' means 'any of you'. 'Leipetai' means 'is lacking'. 'Sophias' means 'wisdom'. 'Aiteito' means 'ask'. 'Para' means 'from'. 'Tou didontos' means 'the giving one'. 'Theou' means 'God'. 'Pasin' means 'to all'. 'Haplōs' means 'generously' or 'without reservation'. 'Kai mē oneidizontos' means 'and not reproaching'. 'Kai dothēsetai autō' means 'and it will be given to him'. [JAS.1.6] Let him ask in faith, doubting nothing. For the one who doubts is like a wave of the sea, blown by the wind and tossed. [§] aiteito de en pistei meden diakrinomenos. ho gar diakrinomenos eoiken kludoni thalasses anemizomenoi kai ripipzomenoi. This verse discusses asking in faith without doubting. The person who doubts is likened to a wave of the sea, driven and tossed. 'Aiteito' is a verb meaning 'to ask'. 'Pistei' means 'faith'. 'Meden' means 'nothing'. 'Diakrinomenos' refers to someone who is discerning or doubting. 'Kludoni' means 'wave'. 'Thalasses' means 'sea'. 'Anemizomenoi' describes being blown by the wind. 'Ripipzomenoi' means 'tossed'. [JAS.1.7] For let that person not think that they will receive anything from my Lord. [§] may gar oi-es-tho ho an-thro-pos ek-ei-nos ho-ti lem-pse-tai ti pa-ra tou ku-ri-ou This verse uses the Greek word 'kurios', which is a direct translation of the Hebrew 'Adonai'. 'Adonai' means 'my Lord'. The verse cautions a person not to think they will receive anything from 'my Lord'. [JAS.1.8] A man is double-souled, unstable in all his ways. [§] aner dipsuchos, akatastatos en pasais tais hodois autou This verse appears to be from the Septuagint (the Greek translation of the Hebrew Bible). It describes a person who is double-minded or wavering in all their ways. "aner" means man. "dipsuchos" means double-souled or double-minded. "akatastatos" means unstable or wavering. "en pasais tais hodois autou" means in all his ways. [JAS.1.9] Let the brother, the humble one, boast in his height. [§] kauchasthe de ho adelphos ho tapeinos en to hypei autou This verse comes from a Greek text. "Kauchasthe" is a verb meaning "let him boast". "De" is a conjunction meaning "and" or "but". "Ho adelphos" means "the brother". "Ho tapeinos" means "the humble". "En" is a preposition meaning "in". "To hypei" means "the height". "Autou" is a possessive pronoun meaning "his". Therefore, the verse speaks of a brother boasting in his height. [JAS.1.10] And the rich one, in the humility of him, that as a flower of the grass he will pass by. [§] ho de plousios en te tapeinose autou, hoti hos anthos chortou pareleusetai This verse describes the fleeting nature of wealth. 'Ho de plousios' means 'and the rich one'. 'En te tapeinose autou' signifies 'in the humility of him'. 'Hoti hos anthos chortou' translates to 'that as a flower of grass'. 'Pareleusetai' means 'will pass by' or 'will fade'. The verse is drawing a parallel between the rich man and a flower; both are subject to decline and eventual passing. [JAS.1.11] For the sun has risen with the burning heat and has dried the grass, and its flower has fallen, and the beauty of its face has perished. So the rich one will also wither in his pursuits. [§] ane-tei-len gar ho hel-ios sun toi ka-vo-ni kai ex-e-ra-nen ton hor-ton, kai to an-thos au-tou ex-e-pes-en, kai he euprep-ei-a tou pros-o-pou au-tou ap-o-le-to; houtos kai ho plousios en tais pore-iais au-tou maran-the-se-tai. This verse describes the fading of a flower in the sun as an analogy for the fading of a rich person’s wealth and vitality. 'ane-tei-len' describes the rising of the sun. 'gar' means 'for'. 'ho hel-ios' is 'the sun'. 'sun toi ka-vo-ni' means 'with the burning heat'. 'ex-e-ra-nen' is 'dried'. 'ton horton' is 'the grass'. 'kai' means 'and'. 'to anthos autou' is 'its flower'. 'ex-e-pes-en' is 'fell'. 'he euprepeia tou prosopou autou' is 'the beauty of its face'. 'apoleto' is 'perished'. 'houtos' means 'so'. 'ho plousios' is 'the rich one'. 'en tais poreiais autou' is 'in his ways/pursuits'. 'maranthese-tai' means 'will wither'. [JAS.1.12] Blessed is the man who endures temptation, for having become approved, he will receive the crown of life which He promised to those loving Him. [§] Makarios aner hos hypomenei peirasmon, hoti dokimos genomenos lempseta ton stephanon tes zoes hon epēggeilato tois agapōsin auton. This verse comes from the letter of James in the New Testament. "Makarios" means blessed. "Aner" means man. "Hos" is a relative pronoun meaning who. "Hypomenei" means endures. "Peirasmon" means temptation. "Hoti" means for/because. "Dokimos" means approved. "Gemenos" is a participle meaning having become. "Lempseta" means will receive. "Ton stephanon" means the crown. "Tes zoes" means of life. "Hon" is a relative pronoun meaning which. "Epēggeilato" means promised. "Tois agapōsin" means to those loving. "Auton" means him. [JAS.1.13] Let no one being tested say that the temptation comes from God. For God is incapable of evils, and He does not test anyone Himself. [§] mēdeis peirazomenos legetō hoti apo theou peirazomai; ho gar theos apeirastos estin kakōn, peirazei de autos oudena. This verse discusses the source of temptation. It states that no one being tempted should say that the temptation comes from God. The reason given is that God is incapable of evil, and does not tempt anyone Himself. [JAS.1.14] And each one is tempted by his own desire, being drawn out and being lured. [§] hekastos de peirazetai hypo tes idias epithymias exelkomenos kai deleazomenos This verse discusses how each person is tempted by their own desire, being drawn out and lured. The words represent individual experience of temptation. 'Hekastos' means each or every one. 'De' is a conjunction meaning 'and' or 'but'. 'Peirazetai' means 'is tempted'. 'Hypo' indicates 'by'. 'Tes idias epithymias' means 'of his own desire'. 'Exelkomenos' means 'being drawn out'. 'Kai deleazomenos' means 'and being lured'. [JAS.1.15] Then the desire, having taken hold, gives birth to sin, and the sin, having been completed, produces death. [§] ei-ta hee ep-i-thu-mee-a syl-la-bou-sa tik-tei ha-mar-tee-an, hee deh ha-mar-tee-a a-po-te-les-thee-sa a-po-ky-ei tha-na-ton. This verse describes the process of temptation leading to sin, and sin resulting in death. "Ei-ta" means 'then' or 'so'. "Hee ep-i-thu-mee-a" means 'the desire'. "Syl-la-bou-sa" means 'having taken hold' or 'conceiving'. "Tik-tei" means 'gives birth'. "Hee ha-mar-tee-a" means 'the sin'. "A-po-te-les-thee-sa" means 'having been completed'. "A-po-ky-ei" means 'produces' or 'bears fruit'. "Tha-na-ton" means 'death'. [JAS.1.16] Do not be deceived, my beloved brothers. [§] May planasthe, adelphoi mou agapetoi. This is a verse from the New Testament, specifically from the letter of James. It is a warning against being deceived. 'May planasthe' is a strong negative command, meaning 'do not be led astray' or 'do not be deceived'. 'Adelphoi' means 'brothers', 'mou' means 'my', and 'agapetoi' means 'beloved' or 'dear'. [JAS.1.17] Every giving that is good and every endowment that is perfect is coming down from the God of lights, with whom there is no alteration or shadow of change. [§] pasah dosis agatheh kai pan dorhema teleion anothen esti katabainon apo tou patros ton photon, par’ ho ouk eni parallageh etha trophes aposkiasma. This verse describes the source of every good gift and perfect endowment. It states that these come down from the Father of lights, with whom there is no variation or shadow of turning. The original text uses terms for 'gift' and 'endowment' that are quite similar. The 'Father of lights' is a poetic way of referring to God, emphasizing his illuminating and life-giving nature. The phrase regarding 'variation or shadow of turning' speaks to God’s unchanging nature and consistency. [JAS.1.18] Having willed, He gave birth to us through word of truth, into being us a kind of firstfruits of His creations. [§] bouletheis apekuesen hemas logo alētheias eis to einai hēmas aparchen tina tōn autou ktismatōn This verse comes from James 1:18. It describes God's will in giving birth to us through the word of truth, so that we might be a kind of firstfruits of His creations. The verb 'bouletheis' indicates a willing choice or decision. 'Apekuesen' literally means 'gave birth'. 'Logo alētheias' is 'word of truth'. 'Eis to einai hēmas' means 'into being us'. 'Aparchen tina' is 'a kind of firstfruits'. 'Tōn autou ktismatōn' is 'of His creations'. [JAS.1.19] Be, my brothers beloved. Let every person be quick to hear, slow to speak, and slow to anger. [§] Este, adelphoi mou agapetoi; estō de pas anthrōpos tachys eis to akousai, bradys eis to lalein, bradys eis orgēn. This verse comes from James 1:19 and urges listeners to be quick to hear and slow to speak and to anger. 'Este' is a form of the verb 'to be,' essentially 'be.' 'Adelphoi' means 'brothers.' 'Mou' means 'my.' 'Agapetoi' means 'beloved.' 'Estō' is a form of 'to be', meaning 'let be.' 'Pas' means 'every.' 'Anthrōpos' means 'man,' or 'person.' 'Tachys' means 'swift' or 'quick.' 'Eis to' indicates purpose, 'in order to.' 'Akousai' means 'to hear.' 'Bradys' means 'slow.' 'Lalein' means 'to speak.' 'Orgēn' means 'wrath' or 'anger'. [JAS.1.20] For the anger of a man does not produce the justice of God. [§] or-gay gar an-dros di-kai-o-soo-nay the-ou ou ka-ter-ga-ze-tai This verse discusses the anger of a man and its relation to the justice of God. 'Orge' refers to intense displeasure or wrath. 'Andros' means 'of a man', in the genitive case. 'Dikaiosune' signifies righteousness or justice. 'Theou' means 'of God', also in the genitive case. 'Ou' is a negative particle, meaning 'not'. 'Katergazetai' means 'works' or 'produces'. The verse presents a contrast – a man’s anger does not accomplish God's justice. [JAS.1.21] Therefore, setting aside all uncleanness and the excess of wickedness, receive with humility the God-given word that is able to save your souls. [§] dee-oh ah-po-theh-men-oy pa-san roo-pah-ree-an kai pe-ris-sei-an kah-kee-as en prau-tee-tee deksas-the ton em-fu-ton lo-gon ton du-na-men-on so-sai tas psoo-chas hu-mon This verse comes from James 1:21. It instructs believers to rid themselves of all filthiness and excess of evil, and to receive with humility the implanted word, which is able to save their souls. 'James' is a variation of 'Jacob'. The verse calls for both a rejection of negative elements (filthiness and excess evil) and a receptive attitude toward a positive element (the implanted word). The 'implanted word' is understood as the message of God. [JAS.1.22] Become doers of the word, and not only hearers deceiving yourselves. [§] Yaakov 1:22 This verse comes from the letter of James. It urges readers to be doers of the word, not merely hearers who deceive themselves. [JAS.1.23] Because if anyone is a listener of a message and not a doer, this one is like a man observing the face of his own origin in a mirror, and immediately forgets what he has seen. [§] hoti ei tis akroates logou estin kai ou poietes, houtos eoiken andri katanoounti to prosopon tes geneseos autou en esoptro This verse discusses the importance of *doing* the teachings one hears, rather than just hearing them. It uses an analogy of a man looking at his own face in a mirror, seeing it, but then immediately forgetting what he saw. The verse emphasizes that understanding without action is ultimately futile. [JAS.1.24] For he understood himself, and he departed, and immediately he forgot what he had been. [§] ka-te-no-e-sen gar he-au-ton kai a-pe-le-lu-then kai eu-the-os e-pe-la-the-to ho-poi-os en This verse describes someone who understood themselves, then went away, and immediately forgot what they were like. It's a statement about a loss of self-awareness or identity following a period of introspection or departure. The Greek uses past tense consistently to denote completed actions. [JAS.1.25] But the one who looks intently into the perfect law of freedom and remains in it, not becoming a forgetful listener, but a doer of work, this one will be blessed in their doing. [§] ho de parakupsas eis nomon teleion ton tes eleutherias kai parameinas ouk akroates epilesmones genomenos alla poiétés ergou, houtos makarios en tē poiēsei autou estai. This verse describes someone who looks intently into the perfect law of freedom and continues in it. This person is not a hearer who forgets, but a doer of work. This person will be blessed in what they do. [JAS.1.26] If anyone believes they are religious, while not restraining their tongue, but instead deceiving their own heart, that person's religion is worthless. [§] Ei tis dokei threskos einai me chalinaagogon glossa autou all’ apaton kardian autou, toutou mataios he threskeia. This verse discusses the nature of true religious practice. It states that someone who appears religious but does not control their tongue, instead deceiving their own heart, has a useless religion. The verse emphasizes internal sincerity and the importance of aligning words with the heart's truth. [JAS.1.27] Religion that is clean and unstained with the God and Father is this: to visit orphans and widows in their distress, keeping oneself blameless from the world. [§] threskeia kathara kai amiantos para to theo kai patri auti estin, episkepesthai orphanous kai cheras en te thlipei auton, aspilon heauton terein apo tou kosmou. This verse discusses pure religion, defined as caring for orphans and widows in their distress and keeping oneself unspotted from the world. 'threskeia' refers to religious practice or worship. 'kathara' means clean or pure. 'amiantos' means unstained or unblemished. 'para to theo' means 'with God'. 'patr' means 'father'. 'episkepesthai' means 'to visit'. 'orphanous' means 'orphans'. 'cheras' means 'widows'. 'thlipei' means 'distress' or 'affliction'. 'aspilon' means 'blameless' or 'unspotted'. 'terein' means 'to keep'. 'apo tou kosmou' means 'from the world'.

JAS.2

[JAS.2.1] My brothers, do not have respect of persons in the faith of our Lord Jesus Christ of the glory. [§] adelphoi mou, me en prosopolēmpsiais echēte tēn pistin tou kuriou hēmōn Iēsou Christou tēs doxēs This verse addresses believers as 'brothers'. It instructs them not to hold 'favoritism' or 'partiality' in their faith regarding our Lord Jesus Christ of the glory. The verse is a warning against showing preference to people based on outward appearances or social status. [JAS.2.2] If a man wearing gold rings and bright clothing enters your gathering, and also a poor man wearing dirty clothing enters, then... [§] ean gar eiselthay eis synagogen humon aner chrysodaktylios en esthēti lamprā, eiselthay de kai ptōchos en ryparā esthēti This verse describes a scenario where a man with gold rings and fine clothing enters a gathering of people, and also a poor man in soiled clothing enters the same gathering. The verse is setting up a situation to explore attitudes toward wealth and poverty. [JAS.2.3] Look carefully upon the one carrying the bright garment, and say to him, “You sit here with honor.” And to the poor one, say, “You stand there or sit beneath my footstool.” [§] epivlepshete de epi ton phoronta ten estheta ten lampran kai eipete: su kathou hode kalos, kai to ptoco eiipete: su stethi e kathou ekei hypo to hypopodiom mou This verse describes a scene of social disparity. Those with fine clothing are to be given the best seats, while the poor are relegated to standing or sitting under the feet of those with status. The original language is Koine Greek. The words are fairly straightforward in meaning. 'Epivlepsete' is a command to look upon or observe. 'phoronta' means 'carrying' (referring to the garment). 'lampran' means 'bright' or 'shining'. 'ptoco' means 'poor'. 'hypo to hypopodiom mou' means 'under my footstool'. [JAS.2.4] And have you not distinguished among yourselves and become judges of wicked thoughts? [§] kai ou diekrīthēte en heautois kai egenesthe kritai dialogismōn ponērōn This verse appears to be from the Septuagint (Greek translation of the Hebrew scriptures). It’s a rhetorical question asking if people are distinguishing among themselves and becoming judges of evil thoughts. The verb 'diekrīthēte' implies making a distinction or separation, while 'kritai' means judges. 'Dialogismōn ponērōn' refers to evil or wicked thoughts. [JAS.2.5] Listen, my brothers, beloved ones. Did not God choose the poor of the world who are rich in faith and heirs of the kingdom which He promised to those who love Him? [§] akousate, adelphoi mou agapetoi; ouch ho theos exelectato tous ptochous toi kosmoi plousious en pistei kai kleronomous tes basileias hes epēggeilato tois agapōsin auton? This verse addresses 'brothers, beloved ones'. It states that God did not choose the poor of the world who are rich in faith and heirs of the kingdom He promised to those who love Him. The word 'theos' means 'God', 'adelphoi' means 'brothers', 'agapetoi' means 'beloved', 'ptochous' means 'poor', 'kosmoi' means 'world', 'plousious' means 'rich', 'pistei' means 'faith', 'klēronomous' means 'heirs', 'basileias' means 'kingdom', and 'agapōsin' means 'love'. [JAS.2.6] But you dishonored the poor one. Do not the rich ones oppress you, and also drag you into courts? [§] humeis de etimasate ton ptochon. ouch hoi plousioi katadunateuousin humon kai autoi helkousin humas eis kriteria? This verse is from the book of James. 'Humeis' means 'you'. 'De' is a connecting particle, meaning 'and' or 'but'. 'Etimasate' is the aorist active indicative third-person plural of 'timazo', meaning 'you honored'. 'Ton ptochon' means 'the poor one'. 'Ouch' is a negative particle, meaning 'not'. 'Hoi plousioi' means 'the rich ones'. 'Katadunateuousin' means 'oppress'. 'Humon' means 'you'. 'Kai' means 'and'. 'Autoi' means 'they'. 'Helkousin' means 'drag'. 'Eis kriteria' means 'into courts'. [JAS.2.7] Do they not blaspheme the good name that is called upon you? [§] ouk autoi blasphemousin to kalon onoma to epiklethon eph humas? This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. "ouk" is a negative particle meaning "not". "autoi" means "they". "blasphemousin" is the third person plural present active indicative of "blasphemeo", meaning "they blaspheme". "to kalon onoma" means "the good name". "to epiklethon" means "that is called". "eph humas" means "upon you". Therefore, the verse asks whether "they" blaspheme the good name called upon you. [JAS.2.8] If indeed you fulfill the royal law according to the scripture: you will love your neighbor as yourself, you do well. [§] Ei mentoi nomon teleite basilikon kata ten graphen: agapeseis ton plesion sou hos seauton, kalos poieite. This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It's a restatement of the commandment to love your neighbor as yourself. 'Ei mentoi' means 'if indeed'. 'Nomon teleite' means 'you fulfill the law'. 'Basilikon' means 'royal' or 'kingly'. 'Kata ten graphen' means 'according to the scripture'. 'Agapeseis' is the future active indicative of 'agapao', meaning 'you will love'. 'Ton plesion sou' means 'your neighbor'. 'Hos seauton' means 'as yourself'. 'Kalos poieite' means 'you do well'. [JAS.2.9] But if you show favoritism, you are working sin, being reproved by the law as transgressors. [§] ei de prosopolimpteite, hamartian ergazesthe elenchomenoi hypo tou nomou hos parabatai. This verse is from the New Testament, specifically James 2:9. It discusses showing partiality. The word 'prosopolimpteite' refers to accepting faces, meaning to show favoritism. 'Hamartian ergazesthe' means 'you are working sin'. 'Elenchomenoi hypo tou nomou' means 'being reproved by the law'. 'Hos parabatai' means 'as transgressors'. [JAS.2.10] For whoever keeps the whole law, yet stumbles in one thing, has become guilty of everything. [§] hos tis gar holon ton nomon teresai, ptaisei de en heni, gegonen panton enochos. This verse discusses the consequence of breaking any part of the Law. The word translated as "Law" here comes from the root "nomos" which means custom or law. The word translated as "transgress" comes from the root "ptaiso" which means to miss the mark or stumble. The word translated as "guilty" comes from the root "enochos" which literally means 'in debt'. [JAS.2.11] For the one who said, "You shall not commit adultery," also said, "You shall not murder." If, however, you do not commit adultery, but you do murder, you have become a transgressor of law. [§] ho gar eipon: me moicheuseis, eipen kai: me phoneuseis; ei de ou moicheueis, phoneueis de, gegonas parabates nomou. This verse is from the book of James in the New Testament. It presents a rhetorical argument: if one avoids adultery but commits murder, they are still a lawbreaker. The verse equates breaking any one of God's commands with breaking the whole law. The original verse uses conditional statements to demonstrate this point. [JAS.2.12] Thus you speak and thus you do, as those who are about to be judged by a law of freedom. [§] Houtos laleite kai houtos poiete hos dia nomou eleutherias mellontes krinesthai. This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It speaks of speaking and acting according to a law of freedom, suggesting a future judgment based on this conformity. The verse emphasizes a future accountability related to how one lives according to a certain law. [JAS.2.13] For judgement is without mercy to the one not doing mercy. Mercy will boast in judgement. [§] gar krisis aneleos to mee poiesanti eleos katakauchatai eleos kriseos This verse discusses judgement and mercy. 'Krisis' refers to judgement or a trial. 'Aneleos' means without mercy or merciless. 'Mee poiesanti eleos' translates to 'to one not doing mercy' or 'to one not showing mercy'. 'Katakauchatai' means to glory or boast. Therefore, the verse suggests that judgement will be without mercy towards those who do not show mercy, and mercy will glory in judgement. [JAS.2.14] What benefit is there, my brothers, if someone claims to have faith but does not have works? Is faith able to save him? [§] Tee to ophelos, adelphoi mou, ean pistin legei tis echein, erga de me echei? Me dunatai he pistis sosai auton? This verse asks what benefit faith has if it isn't accompanied by works. It questions whether faith alone can save a person. The verse uses rhetorical questions to emphasize the importance of action alongside belief. 'Ophelos' means benefit or profit. 'Adelphoi' means brothers. 'Pistis' means faith or belief. 'Erga' means works or deeds. 'Dunatai' means to be able or capable. [JAS.2.15] If a brother or a sister are naked and lacking daily food, [§] If brother or sister naked be and lacking be of the daily food, This verse uses the conditional "if" followed by a description of a brother or sister being without clothing and daily nourishment. The verbs are in the subjunctive mood, indicating a potential situation. The syntax is quite literal to reflect the original phrasing. The original verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It is important to note that the structure of the Greek sentence is different than modern English, and the translation reflects that. [JAS.2.16] And if anyone among you says to them, “Go in peace, be warmed and be filled,” but does not provide them with the necessities for the body, what profit is there? [§] eipai de tis autois ex humon: hypagete en eirenei, thermainesthe kai chortazesthe, me dothe de autois ta epitedeia tou somatos, ti to ophelos? This verse discusses a situation where someone tells others to 'go in peace,' providing warmth and food, but refuses to give them necessary clothing or provisions. It questions the benefit of such partial charity. [JAS.2.17] Thus also the faith, if it does not have works, is dead in itself. [§] houtos kai he pistis, ean me echoi erga, nekra estin kath' heauton. This verse discusses faith and its relationship to works. It states that faith, if it does not have works, is dead in and of itself. The verse uses 'pistis' meaning 'faith', 'erga' meaning 'works', and 'nekra' meaning 'dead'. The phrase 'kath' heauton' signifies 'in itself' or 'by itself'. [JAS.2.18] But someone will say, "You have faith, and I have deeds." Show me your faith without your deeds, and I will show you from my deeds my faith. [§] All' erei tis: su pistin echeis, ka ego erga echo. deixon moi tin pistin sou choris ton ergon, ka ego soi deixo ek ton ergon mou tin pistin. This verse is from the New Testament, specifically James 2:18. It is a challenge regarding faith and works. A person is asserting that they have faith, and the speaker acknowledges that the other person claims to have works as well. The speaker then challenges the other to demonstrate faith without any corresponding works, while promising to demonstrate their own faith through their works. [JAS.2.19] You believe that one God exists, you do well. And the demons also believe and tremble. [§] soo pis-too-eh-ees hot-ee eis es-teen ho the-os, kah-los po-ee-ees; kai ta dai-mo-nee-a pis-too-oo-sin kai phris-soo-sin. This verse is from the New Testament, specifically James 2:19. It states that believing there is one God is good, but even demons believe and tremble. "Theos" is a common Greek word meaning "God". "Daimonia" refers to demons or spiritual beings. [JAS.2.20] Do you wish to know, you empty person, that the faith apart from the works is idle? [§] Theleis de gnōnai, ō anthrōpe kene, hoti he pistis chōris tōn ergōn argē estin. This verse asks whether a person understands that faith apart from works is unproductive. "Theleis" means "you wish" or "you want". "Gnōnai" is "to know". "Anthrōpe kene" refers to "empty person" or "vain person". "Pistis" means "faith". "Chōris" means "apart from" or "without". "Ergōn" means "works". "Argē" means "idle" or "unproductive". "Estin" means "is". [JAS.2.21] Abraham, the father of us, was not justified from works, bringing Isaac, his son, upon the altar? [§] Abraham the father of us not from works was justified bringing Isaac the son of himself upon the altar? This verse discusses Abraham's justification, meaning how he was declared righteous before God. It states this righteousness wasn't earned through actions, but rather demonstrated through his willingness to sacrifice Isaac. The original Greek uses a rhetorical question to emphasize this point. [JAS.2.22] You see that the faith cooperates with his works, and from the works the faith was perfected. [§] blepes hoti he pistis synerghei tois ergōis autou kai ek tōn ergōn hē pistis eteleiōthē This verse is from James 2:22. It discusses the relationship between faith and works. 'Blepes' means 'you see'. 'Hoti' means 'that'. 'Hē pistis' means 'the faith'. 'Synerghei' means 'cooperates' or 'works together with'. 'Tois ergōis' means 'with the works'. 'Autou' means 'of him' or 'his'. 'Kai' means 'and'. 'Ek tōn ergōn' means 'from the works'. 'Eteleiōthē' means 'was perfected' or 'was completed'. [JAS.2.23] And the writing was fulfilled that says: Abraham believed in God, and it was counted to him for righteousness, and he was called a friend of God. [§] kai eplērōthē hē graphē hē legousa: episteusen de Abraam tō theō, kai elogisthē autō eis dikaiosynēn kai philos theou eklēthē. This verse states that scripture was fulfilled when Abraham believed in God, and it was counted to him for righteousness, and he was called a friend of God. The original text uses 'theos' which is a direct reference to God, not a plural form or a title. [JAS.2.24] Behold, that from works a man is declared righteous, and not from faith alone. [§] ho-ra-te ho-ti ex er-gon di-kai-ou-tai an-thro-pos kai ouk ek pi-ste-os mo-non This verse discusses justification, or being declared righteous. It states that a person is justified by works, and not by faith alone. The words used relate to seeing, from work, righteousness, man, and alone. [JAS.2.25] And similarly, Rahab the prostitute was not justified from works, having received the messengers and having cast them out by another way? [§] homoios de kai Raab hee pornee ouk ex ergon edikaiothe hypodexamenē tous angelous kai hetera hodo ekbalousa This verse speaks of Rahab, a prostitute, and how she was justified not by works but by receiving the messengers and sending them away by another way. 'Homoios' means similarly, 'de' means also/and, 'kai' means and, 'Raab' is the name Rahab, 'hee' means the, 'pornee' means prostitute, 'ouk' is not, 'ex ergon' means from works, 'edikaiothe' means was justified, 'hypodexamenē' means having received, 'tous angelous' means the messengers, 'kai' means and, 'hetera hodo' means another way, 'ekbalousa' means having cast out. [JAS.2.26] For just as the body apart from breath is dead, so also faith apart from works is dead. [§] hosper gar to soma choris pneumatos nekros estin, houtos kai he pistis choris ergon nekra estin. This verse draws a parallel between the body without breath and faith without works. 'Soma' refers to the physical body. 'Pneuma' represents breath or spirit, the life force. 'Erga' signifies deeds or actions, the manifestation of faith. The verse asserts that just as a body ceases to function without breath, faith is ineffective without corresponding actions.

JAS.3

[JAS.3.1] Do not become many teachers, my brothers, knowing that a greater judgement we will receive. [§] May pol-lee dee-das-kah-loy yee-nes-theh, ah-del-foi moo, ey-do-tes ho-tee may-zon kree-mah lam-so-meh-tha. This verse comes from the writings attributed to James in the New Testament. It is a warning against many people aspiring to be teachers. The author indicates that those who attempt to teach will face a greater judgement. [JAS.3.2] For we all stumble in many ways. If anyone does not stumble in speech, this one is a complete man, able to control also the whole body. [§] polla gar ptaiōmen hapantes. eī tis en logō ou ptaiei, houtos teleios anēr dynatos khalināgō̄gēsai kai holon to sōma. This verse speaks of the universal human tendency to stumble in speech. It states that anyone who does not stumble in their speech is a complete person, capable of controlling their entire being. The verse originated in the writings of James in the New Testament. [JAS.3.3] But if we put bridles into the mouths of horses, so that they may obey us, we also control their whole body. [§] ei de ton hippon tous chalinous eis ta stomata ballomen eis to peithesthai autous hemin, kai holon to soma autoon metagomen. This verse discusses the practice of placing bits in horses' mouths to control them. The speaker is using this as an analogy for how one might control their tongue. 'Hippon' means horses. 'Chalinous' means bridles or bits. 'Stomata' means mouths. 'Peithesthai' means to be persuaded or obey. 'Hemin' means us. 'Holon' means whole or entire. 'Soma' means body. 'Autoon' means them. 'Metagomen' means we lead or guide. [JAS.3.4] Behold, the ships are so great, and being driven by harsh winds, are carried by a very small rudder, where the impulse of the one steering wills. [§] idou kai ta ploia telikauta onta kai hypo anemōn sklērōn elainomena metagetei hypo elachistou pēdaliou hopou hē hormē tou euthynontos bouletai. This verse describes how even large ships are guided by a small rudder, illustrating how even small things can control large ones. 'Idou' is 'behold', 'kai' is 'and', 'ta ploia' is 'the ships', 'telikauta' is 'so great', 'onta' is 'being', 'hypo anemōn sklērōn' is 'by harsh winds', 'elainomena' is 'driven', 'metagetei' is 'is carried', 'hypo elachistou pēdaliou' is 'by a very small rudder', 'hopou' is 'where', 'hē hormē' is 'the impulse', 'tou euthynontos' is 'of the one steering', 'bouletai' is 'wills'. [JAS.3.5] Thus also the tongue is a small limb and greatly increases. Behold, how much fire a little wood ignites. [§] houtos kai he glossa mikron melos esti kai megala auchei. idou helikon pur heliken hulen anaptei. This verse speaks metaphorically about the tongue. 'Glossa' is 'tongue'. 'Mikron melos' means 'small limb'. 'Auchei' means 'increases'. 'Helikon' refers to a small amount. 'Pur' is 'fire', and 'hulen' is 'wood'. The verse compares a small part of the body (the tongue) to a small spark that can ignite a large amount of fuel. [JAS.3.6] And the tongue is fire. The world of injustice, the tongue becomes among the members of us, the one corrupting the whole body and igniting the wheel of creation and being ignited by the place of fire. [§] kai hee gloossa pyur. ho kosmos tees adikeas hee gloossa kathistatai en tois melesin hemoon hee spilousa holon to soma kai phlogizousa ton trochon tees geneseos kai phlogizomene hupo tees geennais. This verse uses imagery of fire and corruption to describe the power of the tongue. 'Gloossa' refers to the tongue, 'pyur' means fire, 'kosmos' is the world, 'adikeas' describes injustice, 'melesin' denotes limbs or members, 'soma' is the body, 'trochon' is the wheel, 'geneseos' refers to creation or birth, and 'geennas' is a place of fire, often translated as hell. The verse paints a picture of the tongue as a destructive force capable of corrupting the entire body and igniting a cycle of suffering. [JAS.3.7] For all of nature, including beasts and birds, reptiles and sea creatures, is subdued and has been subdued by human nature. [§] pasah gar phusis therion te kai petteinon, herpeton te kai enalion damazetai kai dedamaztai tei phusei tei anthropinei This verse discusses the subjugation of all creatures – beasts, birds, reptiles, and sea creatures – by human nature. "Pasah" means "all". "Phusis" means "nature". "Therion" means "beast". "Petteinon" means "birds". "Herpeton" means "reptiles". "Enalion" means "sea creatures". "Damazetai" means "is subdued". "Dedamaztai" means "has been subdued". "Tei phusei tei anthropinei" means "by human nature". The repetitions of "te" and "tei" are grammatical particles for emphasis and connection. [JAS.3.8] And no one is able to tame the tongue of people, an unrestrained evil, full of deadly poison. [§] ton de glōssan oudeis damasai dynatai anthrōpōn, akatastaton kakon, meste iou thanatēphorou. This verse discusses the tongue, describing it as uncontrollable and dangerous. 'Glōssa' means tongue. 'Damasai' means to tame or subdue. 'Akatastaton' means unrestrained or unmanageable. 'Kakon' means evil or bad thing. 'Meste' means full of. 'Iou' means poison. 'Thanatēphorou' means deadly or bringing death. [JAS.3.9] In it, we bless my Lord and Father, and in it, we curse the people who have become like the God. [§] en aute eulogoumen ton kurion kai patera kai en aute katarometha tous anthropous tous kath' homoiosis theou gegonotas This verse refers to praising 'the Lord and Father' and cursing people who have become similar to 'the God'. It appears to be referencing a situation where individuals are attempting to emulate divine attributes. The verse focuses on direct literal translation, avoiding traditional theological interpretations regarding the names used. [JAS.3.10] From the same mouth come forth blessing and curse. It is not proper, my brothers, that these things should come to be. [§] ek tou autou stomatos exerchetai eulogia kai katara. ou chre, adelphoi mou, tauta houtos ginesthai. This verse comes from the book of James. It discusses the inconsistency of blessing and cursing coming from the same mouth. 'ek tou autou' means 'from the same'. 'stomatos' means 'mouth'. 'exerchetai' means 'comes forth'. 'eulogia' means 'blessing'. 'kai' means 'and'. 'katara' means 'curse'. 'ou chre' means 'it is not proper'. 'adelphoi mou' means 'my brothers'. 'tauta' means 'these things'. 'houtos' means 'thus'. 'ginesthai' means 'to come to be'. [JAS.3.11] Does a spring from the same opening pour forth both the sweet and the bitter? [§] mee tee hay pee-gee ek tees ow-tees op-ees vree-ay toh gloo-koo kai toh pee-kron? This verse asks a rhetorical question about whether a spring can produce both sweet and bitter water. It is testing the idea of a single source producing contradictory results. The words don't refer to any divine names, so there is no translation necessary for those. [JAS.3.12] Is it possible, my brothers, for a fig tree to make olives or a vine to make figs? Nor can sweet water be made from salt water. [§] may doo-nah-tai, a-del-foi moo, su-kay eh-lai-as poi-ay-sai eh ahm-pe-los su-ka? oo-tay ha-lu-kon glu-ku poi-ay-sai hu-dor. This verse asks a rhetorical question about the natural ability of plants to produce their characteristic fruits. It uses examples of a fig tree and a vine to illustrate a point about inherent capability. The verse is structured as a question about whether a fig tree can produce olives or a vine produce figs, then extends that logic to the production of sweet water from a salty source. [JAS.3.13] Who is the wise and the knowing among you? Let him show from the good way of living the works of himself in the gentleness of wisdom. [§] Tis sophos kai epistemon en humin; deixato ek tes kales anastrophes ta erga autou en prauteti sophias. This verse asks who among them is wise and understanding, and instructs that person to demonstrate their works from good conduct in the gentleness of wisdom. The original verse is in Koine Greek. We will maintain a literal approach while rendering it in English, aiming for clarity and avoiding theological interpretations embedded in traditional translations. [JAS.3.14] But if you have bitter jealousy and selfish ambition in your hearts, do not boast and lie against the truth. [§] ei de zelon pikron echēte kai eritheian en tēi kardiai hymōn, mē katakauchasthe kai pseudesthe kata tēs alētheias. This verse is from the Greek New Testament, specifically James 3:14. It warns against having bitter jealousy and selfish ambition in one's heart. It advises against boasting and lying against the truth. Given the request to translate names of God literally, and that this verse does not contain any such names, a standard, accurate translation will be provided. [JAS.3.15] This wisdom is not descending from the Gods, but is earthly, soulish, and demonic. [§] ouk estin autē hē sophia anothen katerchomenē all’ epigeios, psychikē, daimoniodēs. This verse discusses the source of wisdom. It contrasts a wisdom that comes from above with one that is earthly, soulish, and demonic. 'Ouk estin' means 'is not'. 'Autē' refers to 'this'. 'Sophia' is 'wisdom'. 'Anothen' means 'from above'. 'Katerchomenē' means 'descending'. 'All’' means 'but'. 'Epigeios' means 'earthly'. 'Psychikē' means 'soulish' or 'natural'. 'Daimoniōdēs' means 'demonic'. [JAS.3.16] For wherever there is passionate enthusiasm and self-seeking division, there is disorder and every evil deed. [§] ho-poo gar ze-los kai e-ri-the-ia, e-kei a-ka-ta-sta-si-a kai pan fau-lon prag-ma. This verse discusses the consequences of zeal and faction. 'Zeal' refers to passionate enthusiasm, while 'faction' denotes self-seeking division and strife. The result of these is disorder and all kinds of evil deeds. [JAS.3.17] But the wisdom from above is first pure, then peaceful, gentle, compliant, full of mercy and good fruits, impartial, and without hypocrisy. [§] ha deh anoh-then soph-ee-ah pros-ton men hag-nee es-teen, ep-ei-ta ei-ray-nee-kee, ep-ee-ay-kees, eu-pay-thees, mes-tee el-eh-os kai kar-pon ag-a-thon, a-dee-a-kree-tos, an-oo-po-kree-tos. This verse comes from the Book of James 3:17 in the New Testament. It describes the wisdom from above. The words used are Greek, not the original languages of the Old Testament where the names of God are typically found. Therefore, a direct translation of divine names isn't applicable here. However, I will translate the Greek words literally to English while maintaining proper sentence structure. The verse describes characteristics, not direct address or invocation of a deity. [JAS.3.18] And the fruit of righteousness is sown in peace to those making peace. [§] kar-pos deh dee-kai-o-soo-nees en ee-ray-nay spee-re-tai tois poi-oo-sin ee-ray-nen. This verse discusses the fruit of righteousness being sown in peace for those who make peace. 'karpos' means 'fruit'. 'deh' means 'and'. 'dikaiosunees' means 'righteousness'. 'en' means 'in'. 'eirene' means 'peace'. 'speiretai' means 'is sown'. 'tois' means 'to those'. 'poiouisin' means 'making, doing'. 'eirenen' is a dative plural meaning 'peace'.

JAS.4

[JAS.4.1] From where do wars and battles arise among you? Not from an external place, but from your desires that are campaigning in your members. [§] Pothēn polemoi kai pothēn machai en humin? Ouk entheuten, ek tōn hedonōn humōn tōn strateuomenōn en tois melesin humōn? This verse asks where conflicts and wars originate among people. It asserts that they do not come from an external source, but rather from the desires that wage war within their own bodies. 'Pothēn' means 'whence' or 'from where.' 'Polemoi' is wars. 'Machai' is fights/battles. 'En humin' means 'in you' or 'among you.' 'Ouk entheuten' means 'not from here'. 'Ek tōn hedonōn humōn' means 'from your desires'. 'Tōn strateuomenōn' means 'that are warring' or 'that campaign'. 'En tois melesin humōn' means 'in your limbs/members'. [JAS.4.2] You desire and do not have, you murder and envy and are not able to attain, you fight and wage war, you do not have because you do not ask. [§] epithumete kai ouk echiete, phoneuete kai zeloute kai ou dunasthe epituchein, macheste kai polemete, ouk echiete dia to me aiteisthai humas This verse discusses desire, murder, envy, striving and not receiving. It suggests a lack of attainment stems from a failure to ask. The words themselves do not contain names of God. [JAS.4.3] Ask, and you do not receive, because you ask wrongly, so that you might spend on your pleasures. [§] aiteite kai ou lambanete, dioti kakos aiteishte, hina en tais hedonais humon dapaneshete. This verse consists of a series of connected thoughts. 'Aiteite' is an imperative, meaning 'ask'. 'Ou lambanete' means 'you do not receive'. 'Dioti' means 'because'. 'Kakos aiteishte' means 'you ask badly' or 'you ask for wrong things'. 'Hina' means 'so that' or 'in order that'. 'En tais hedonais humon' means 'in your pleasures'. 'Dapaneshete' means 'you spend' or 'you squander'. The verse describes asking and not receiving because of improper motivations. [JAS.4.4] Adulterers, do you not know that the friendship of the world is hostility against God? Therefore, whoever desires to be a friend of the world becomes an enemy of God. [§] moichalides, ouk oida oti he philia tou kosmou echthra tou theou estin; hos ean oun boulethetai philos einai tou kosmou, echthros tou theou kathistatai. This verse is from the New Testament, specifically James 4:4. It addresses those who are adulterous in spirit, meaning those who are unfaithful to God by pursuing worldly affections. It states that friendship with the world is enmity against God, and that desiring to be a friend of the world makes one an enemy of God. The word 'theos' refers to 'God', 'kosmos' refers to 'the world', 'philia' means 'friendship', and 'echthra' means 'enmity' or 'hostility'. [JAS.4.5] Or do you think that the scripture speaks emptily? The spirit which God has settled within us desires envy. [§] hay dok-ee oh-tee hot-ee ken-os hee gra-fee leg-ee pros phthon-on ep-ee-po-thee to pneu-ma ho kat-oik-ee-sen en he-meen This verse is from the New Testament, specifically James 4:5. It discusses the envy that dwells within people. "Hay" is a questioning particle introducing the question. "Dok-ee" means 'it seems'. "Ken-os" means empty, or vain. "Graphe" is 'the scripture'. "Leg-ee" means 'says'. "Phthon-on" is 'envy'. "Epipothei" means 'desires earnestly'. "Pneu-ma" is 'spirit'. "Kat-oik-ee-sen" means 'dwelled'. "En he-meen" is 'in us'. [JAS.4.6] God resists the proud, but gives grace to the humble. [§] ho theos huperēphanōis antitassetai, tapeinois de didosin charin. This verse discusses God's interaction with the proud and the humble. 'Theos' is 'God'. 'Huerephanos' means proud or haughty. 'Antitassomai' means to resist or oppose. 'Tapeinos' means humble or lowly. 'Didomi' means to give. 'Charis' is grace or favor. [JAS.4.7] Therefore, submit yourselves under God, and resist the devil, and he will flee from you. [§] hupo-ta-gete oun to theo, an-ti-ste-te de to dia-bo-lo, kai pheu-xe-tai aph' hu-mon This verse is a command to submit to God and resist the devil. "Hupo-" means under, suggesting submission. "Theo" is the Greek word for God. "Dia-bo-lo" means devil or accuser. "Pheuxetai" means will flee. "Aph' hu-mon" means from you. [JAS.4.8] Draw near to God, and God will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of double mind. [§] eng-gee-sah-teh toh the-oh kai eng-gee-ee hum-een. kah-tha-ree-sah-teh khee-ras, hah-mar-toh-loi, kai hag-nee-sah-teh kar-dee-as, dee-psu-khoi. This verse is originally Greek. "Engizomai" means to draw near. "Theos" is God. "Humín" is a pronoun meaning "you" or "to you". "Katharízō" means to cleanse. "Cheíras" means hands. "Hamartōloí" means sinners. "Hagniázō" means to sanctify or purify. "Kardías" means hearts. "Dípsychoi" means those of double mind or wavering. [JAS.4.9] You have been afflicted and mourned and wept. Let your laughter be turned into mourning and your joy into gloom. [§] talaiporthesate kai penthesate kai klaustate. ho gelos humon eis penthos metatrapheto kai he chara eis kathefeian. This verse originates from the Septuagint, which is a Greek translation of the Hebrew scriptures. The verse is a prophetic statement of reversal, likely addressed to a people anticipating joy who will instead experience sorrow. Each word is relatively straightforward to translate directly, but maintaining natural English sentence structure is important. [JAS.4.10] Humble yourselves in the presence of my Lord, and he will exalt you. [§] tapeinōthēte enōpion tou kuriou kai hupsōsei humas This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. "Tapeinōthēte" means to humble yourselves. "Enōpion" means in the presence of. "Tou kuriou" is 'of the Lord'. "Kai" means and. "Hupsōsei" means he will exalt. "Humas" means you. The 'kuriou' is a translation of 'Adonai' in the Hebrew text. [JAS.4.11] Do not speak against one another, brothers. The one speaking against a brother, or judging the brother of him, speaks against the teaching and judges the teaching. But if you judge the teaching, you are not a doer of the teaching, but a judge. [§] Meh katalaleite allēlōn, adelphoi. Ho katalalōn adelphou ē krinōn ton adelphon autou katalalei nomou kai krinei nomon. Ei de nomon krineis, ouk ei poiētēs nomou alla kritēs. This verse is a warning against speaking negatively about one another and judging fellow believers. It asserts that judging the law itself makes one a judge, not a doer, of the law. The original text uses 'ἀδελφοί' (adelphoi) meaning 'brothers' or 'siblings', representing fellow believers. 'Καταλαλεῖτε' (katalaleite) means 'to speak against', 'to slander' or 'to backbite', while 'κρίνων' (krinōn) means 'judging'. 'Νόμου' (nomou) refers to 'the law' or 'the teaching'. [JAS.4.12] One is the Lawgiver and the Judge, the one who is able to save and to destroy; but who are you who judge your neighbor? [§] heis estin ho nomothetes kai krites ho dynamenos sosai kai apolesai; su de tis ei ho krinon ton plesion? This verse is from James 4:11. It addresses the issue of judging others while failing to recognize the ultimate authority of God. The verse emphasizes that there is only one Lawgiver and Judge, who is capable of both saving and destroying. The question then challenges the reader regarding their own authority to judge others. [JAS.4.13] Now, those saying, “We will travel to this city today or tomorrow, and we will observe a festival there, and we will trade, and we will profit.” [§] Ah-geh noon hoi leg-on-tes: see-mer-on eh ow-ree-on por-eu-so-metha eis ten-deh ten po-leen kai poi-e-so-men ek-ei en-ee-au-ton kai em-por-eu-so-metha kai ker-dee-so-men. This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It details people planning a trip to a city for a festival and trade, intending to profit. The key components are: 'now' (nun), 'those saying' (hoi legontes), 'today or tomorrow' (sēmeron ē aurion), 'we will travel' (poreusometha), 'to this city' (eis tēn de ten polin), 'and we will do' (kai poiēsomen) 'a year' (eniauton - referring to a festival period), 'and we will trade' (kai emporesometha) 'and we will gain' (kai kerdēsomen). [JAS.4.14] Those who do not know what your life will be tomorrow – for you are a vapor appearing for a little while, then vanishing – [§] hoi tines ouk epistasthai to tes aurion poia he Zoe humon – atmis gar este he pros oligon phainomene, epeita kai aphanizomene – This verse describes the transient nature of life. 'hoi tines' refers to 'those who do not know'. 'tes aurion' refers to 'of tomorrow'. 'poia he Zoe humon' refers to 'what your life is'. 'Atmis gar este' means 'for you are a vapor'. 'pros oligon phainomene' means 'appearing for a short time'. 'epeita kai aphanizomene' means 'and then vanishing'. [JAS.4.15] Instead of you saying: "If my Lord wills, we will live and we will do this or that." [§] an-tee too leh-gein hoo-mas: eh-ahn ho koo-ree-os theh-leh-shee kai zee-so-men kai poy-eh-so-men too-toh eh eh-keh-ee-no This verse discusses speaking conditionally, referencing what 'the Lord' wills. The original phrasing involves a conditional statement about living and doing something, contingent on the will of 'the Lord'. 'Koo-ree-os' is a respectful title, meaning 'Lord'. 'Theh-leh-shee' means 'he wills'. 'Zee-so-men' is 'we will live' and 'poy-eh-so-men' means 'we will do'. 'Too-toh' and 'eh eh-keh-ee-no' refer to 'this' and 'that', respectively. [JAS.4.16] Now therefore, you boast in your boastings. All such boasting is evil. [§] nun de kauchasthe en tais alazoneiais humon. pasa kauchesis toiaute ponerá estin. This verse comes from the New Testament, specifically 1 Corinthians 8:1. It expresses disapproval of boasting. "Nun de" means "now therefore". "Kauchasthe" is the verb "to boast". "En tais alazoneiais humon" means "in your boastings". "Pasa kauchesis" means "all boasting". "Toiaute" means "such". "Ponerá estin" means "is evil". [JAS.4.17] Therefore, if anyone knows what is good and does not do it, sin belongs to that one. [§] ei-do-tee oon ka-lon po-ee-een kai mee po-ee-on-tee, ha-mar-tee-a au-toi es-teen. This verse discusses the concept of knowing what is good and failing to do it. "ei-do-tee" signifies 'knowing,' 'ka-lon' means 'good,' 'po-ee-een' means 'doing,' and 'ha-mar-tee-a' represents 'sin'. The verse is structured as a conditional statement: if one knows good and does not do it, then sin belongs to that person.

JAS.5

[JAS.5.1] Come now, the rich ones, weep lamenting over your sufferings that are coming. [§] Ah-geh noon hoi ploo-see-oi, klau-sah-teh oh-loh-luz-ohn-tes eh-pee tais tah-lai-po-ree-ais hoo-mohn tais eh-per-khoh-men-ais. This verse is a direct address to the wealthy. "Ah-geh noon" can be understood as "come now". "Hoi ploo-see-oi" literally means "the rich ones". The verb "klau-sah-teh" means "weep", and "oh-loh-luz-ohn-tes" is an adverb describing a lamenting, wailing kind of weeping. "Tais tah-lai-po-ree-ais hoo-mohn" means "regarding your sufferings". Finally, "tais eh-per-khoh-men-ais" means "the ones coming". The verse is a call for the rich to lament their impending sufferings. [JAS.5.2] Your riches have decayed, and your garments have become moth-eaten. [§] ho ploutos humon sesepen kai ta himatia humon setobrota gegonen This verse is from James 5:2 in the New Testament. It speaks of the wealth of the rich being corrupted and destroyed. 'Ploutos' refers to riches or wealth. 'Sesepen' means it has been corrupted or decayed. 'Himatia' means garments or clothes. 'Setobrota' refers to being eaten by moths. The verse is a warning about the fleeting and destructive nature of earthly possessions. [JAS.5.3] Your gold and your silver have corroded, and their corrosion will be a testimony against you. It will devour your flesh as fire. Store up treasures in the last days. [§] ho chrysos hymon kai ho arguros katiotai kai ho ios autōn eis marturion hymin estai kai phagetai tas sarkas hymon hōs pyr. ethesaurisate en eschatais hēmerais. This verse appears to be a warning about wealth and judgment. It suggests that possessions will be corrupted and ultimately contribute to evidence against those who valued them above all else. It is a call to prioritize spiritual wealth over material wealth. [JAS.5.4] Behold, the wages of the workers who were wronged from your lands, the ones deprived from you, cry out. And the cries of the harvesters have entered the ears of Yahveh of armies. [§] idou ho misthos ton ergaton ton amesan tas horas humon ho apesteremenos aph’ humon krazei, kai hai boai ton therisanton eis ta ota of the Lord of armies eiseleluithasin. This verse comes from James 5:4. It describes the cries of those who were wronged, specifically laborers whose wages were withheld. 'Idou' means 'behold'. 'Misthos' is 'wages'. 'Ergaton' is 'of workers'. 'Amesan' means 'wronged'. 'Horas' is 'lands' or 'fields'. 'Apeesteremenos' is 'deprived' or 'withheld'. 'Krazei' means 'cries out'. 'Boai' is 'cries'. 'Therisanton' is 'of harvesters'. 'Ota' is 'ears'. 'Kurios Sabaoth' is 'Lord of armies'. 'Eiseleluithasin' means 'have entered'. [JAS.5.5] You luxuriated on the earth and squandered, you nourished your hearts in a day of slaughter. [§] eh-tree-fee-sah-teh ep-ee tees gees kai es-pah-tah-lah-sah-teh, eh-threh-sah-teh tas kar-dee-as hoo-mon en hee-meh-rah sphah-gees This verse comes from a passage describing a harsh judgment. The original wording speaks of living luxuriously and indulging in pleasures right before a time of slaughter. 'Etryphosate' suggests being exceedingly well-fed and luxurious. 'Espatalasate' implies squandering or wasting. 'Ethresate' means to nurture or fatten, specifically referring to hearts being filled with enjoyment. 'Sphagees' refers to the day of slaughter. [JAS.5.6] You condemned, you murdered the righteous one, he does not resist you. [§] katēdikasate, ephoneusate ton dikaion, ouk antitassetai humin. This verse contains several words. "katēdikasate" means "you condemned". "ephoneusate" means "you murdered". "ton dikaion" means "the righteous one". "ouk antitassetai" means "does not resist". "humin" means "you". Therefore, the verse speaks of condemning and murdering a righteous person who does not resist those who do it. [JAS.5.7] Therefore, be patient, brothers, until the arrival of the Lord. Behold, the farmer awaits the valuable fruit of the earth, being patient with it, until he receives the first and last fruits. [§] Makrothumēsate oun, adelphoi, heōs tēs parousias tou kuriou. Idou ho geōrgos ekdechetai ton timion karpon tēs gēs makrothumōn ep’ autō, heōs labei proimon kai opsimon. This verse urges patience amongst brothers until the arrival of the Lord. It uses an agricultural analogy: just as a farmer waits patiently for the valuable harvest of the earth, enduring until he receives the early and late crops. [JAS.5.8] Be patient, you yourselves, and establish your hearts, because the presence of the Lord is drawing near. [§] makrothumēsate kai humeis, stērixate tas kardias humōn, hoti hē parousia tou kuriou ēngiken. This verse comes from James 5:8. "Makrothumeo" means to be long-tempered or patient. "Humeis" is the plural "you". "Stērixate" means to establish or confirm. "Kardias humōn" means "your hearts". "Parousia" refers to a presence or arrival. "Kuriou" refers to "the Lord". "Ēngiken" means "is drawing near". [JAS.5.9] Do not groan against one another, brothers, so that you are not judged. Behold, the Judge is standing before the doors. [§] mee stenazete, adelphoi, kat' allelon, hina mee krithete; idou ho krites pro ton thuron hestekken. This verse is from the New Testament, specifically James 5:9. It’s a warning against complaining and judging one another, as judgment is coming. 'stenazete' means to groan or sigh, often with complaint. 'adelphoi' refers to brothers or fellow believers. 'kat' allelon' means against one another. 'hina mee krithete' means 'so that you not be judged'. 'idou' is 'behold'. 'ho krites' is 'the Judge'. 'pro ton thuron' means 'before the doors'. 'hestekken' means 'is standing'. [JAS.5.10] Take as an example, brothers, the suffering and the patience of the prophets who spoke in the name of my Lord. [§] hupo-deigma labete, adelphoi, tes kakopathias kai tes makrothymias tous prophetas hoi elalēsan en tō onomati kyriou. This verse is from the book of James. It instructs believers to take as an example the suffering and patience of the prophets who spoke in the name of the Lord. 'Hupo-deigma' means 'example'. 'Adelphoi' means 'brothers'. 'Kakopathia' means 'suffering'. 'Makrothymia' means 'patience'. 'Prophetes' are 'prophets'. 'Onoma' means 'name'. 'Kyrios' means 'Lord'. [JAS.5.11] Behold, we call blessed those who have endured. You have heard of the patience of Job, and you have seen the end of Yahveh, that Yahveh is very compassionate and merciful. [§] idou makarizomen tous hypomeinantas; ten hypomonen Iob ekousate kai to telos kyriou eidetē; hoti polysplagnos estin ho kyrios kai oiktirmon. This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. The verse speaks of blessedness for those who endure, referencing the patience of Job and the merciful nature of 'the Lord'. 'ἰδοὺ' (idou) means 'behold' or 'see'. 'μακαρίζομεν' (makarizomen) means 'we bless' or 'we call blessed'. 'ὑπομείναντας' (hypomeinantas) means 'those who have endured'. 'Ἰὼβ' (Iob) is the name Job. 'ἠκούσατε' (ekousate) means 'you have heard'. 'τὸ τέλος κυρίου' (to telos kyriou) means 'the end of the Lord'. 'πολύσπλαγχνός' (polysplagnos) means 'very compassionate'. 'οἰκτίρμων' (oiktirmon) means 'merciful'. 'κύριος' (kyrios) means 'the Lord'. [JAS.5.12] But above all, my brothers, do not swear by heaven or by the earth or by any other oath; rather, let your 'yes' be 'yes' and your 'no' be 'no', so that you do not fall under judgment. [§] Pro panton de, adelphoi mou, me omnuete mete ton ouranon mete ten gen mete allon tina horkon; hetō de hymōn to nai nai kai to ou ou, hina mē hypo krisin pesēte. This verse is from the book of James in the New Testament. It advises believers not to swear by anything – heaven, earth, or any other oath. Instead, they should let their 'yes' be yes, and their 'no' be no, to avoid falling under judgment. The verse focuses on sincerity and truthfulness in speech. [JAS.5.13] If anyone among you is suffering hardship, let him pray. If anyone is cheerful, let him sing praises. [§] kakopathai tis en humin, proseuchestho; euthumei tis, psallete This verse speaks about responding to circumstances with prayer or song. "Kakopathai" refers to someone who is suffering hardship. "Tis" simply means 'someone' or 'anyone'. "En humin" means 'among you'. "Proseuchestho" is a command to pray. "Euthumei" means 'is cheerful' or 'is of good spirits'. "Psallete" is a command to sing praises (specifically with a stringed instrument). [JAS.5.14] If anyone among you is weak, let them call for the elders of the community, and let them pray for that one, anointing them with oil in the name of the Lord. [§] asthenei tis en humin, proskalesasthe tous presbuterous tes ekklesias kai proseuxasthesan ep' autōn aleipsantes autōn elaio en tō onomati tou kuriou. This verse discusses someone who is ill among the believers. It instructs them to summon the elders of the community and have them pray for them, anointing them with oil in the name of the Lord. [JAS.5.15] And the prayer of faith will save the one who is weak, and the Lord will raise him up. If he has done sins, they will be forgiven to him. [§] kai hee euchay tees pisteos sosai ton kamonta kai egerei auton ho kurios: kan hamartias hay popeikeos, afethesai autoi. This verse originates from the Septuagint, a Greek translation of the Hebrew scriptures. 'Euchay' means 'prayer', 'pisteos' means 'of faith', 'sosai' means 'will save', 'kamonta' means 'the one who is weak/ill', 'egerei' means 'will raise up', 'kurios' means 'the Lord', 'hamartias' means 'sins', 'popeikeos' means 'having done', and 'afethesai' means 'will be forgiven'. The verse describes the power of prayer offered in faith to heal the sick and forgive sins. [JAS.5.16] Therefore, confess your sins to one another and pray for one another, so that you may be healed. The supplication of a righteous person is very powerful when it is being put into action. [§] exomologeisthe oun allelois tas hamartias kai euxesthe huper allelon, hopos iathete. polu ischuei deesis dikaiou energuomene. This verse instructs believers to confess their sins to one another and to pray for one another, with the understanding that the prayer of a righteous person is powerful. The original text uses grammatical structures common in ancient Greek, focusing on mutual confession and intercession. [JAS.5.17] Elijah was a man with passions like ours, and he prayed to the Gods that it not rain, and it did not rain on the earth for three years and six months. [§] Ee-lee-as an-thro-pos een ho-moi-o-pa-thes hee-meen kai pro-seu-chee pro-seu-xa-to too mee brex-ai, kai ook eb-rex-en ep-ee tees gees en-ia-u-toos treis kai mee-nas hex. This verse describes Elijah as a man with feelings like our own, who prayed earnestly that it should not rain, and for three years and six months, rain did not fall on the earth. The verse utilizes several relational terms and a descriptive account of a divine event. [JAS.5.18] And again he prayed, and the heaven gave rain and the earth flourished with its fruit. [§] kai palin proseuxato, kai ho ouranos hueton edoken kai he ge blastesen ton karpon autou. This verse describes a renewed prayer and the subsequent provision of rain from the heavens and the flourishing of the earth's fruit. "kai" means "and". "palin" means "again". "proseuxato" means "he prayed". "ho ouranos" means "the heaven". "hueton" means "rain". "edoken" means "he gave". "he ge" means "the earth". "blastesen" means "it sprouted" or "it flourished". "ton karpon autou" means "its fruit". [JAS.5.19] My brothers, if anyone among you wanders from the truth, and someone turns them back, [§] Adelphoi mou, ean tis en humin planetheei apo tes aletheias kai epistrepsei tis auton This verse is from the New Testament, specifically James 5:19. It speaks to the importance of bringing others back to the truth if they stray. The phrase 'Adelphoi mou' is a direct address to 'my brothers'. 'Ean tis' means 'if anyone'. 'En humin' signifies 'among you'. 'Planetheei' means 'to wander' or 'to go astray'. 'Apo tes aletheias' means 'from the truth'. 'Kai epistrepsei tis auton' means 'and someone turns them back'. [JAS.5.20] Let it be known that the one turning a sinner from the error of their way will save their soul from death, and will cover a multitude of sins. [§] ginosketo hoti ho epistrepsas hamartolon ek planes hodou autou sōsei psychēn autou ek thanatou kai kalypse plethos hamartion. This verse describes the act of turning a sinner from their misguided path. It asserts that by doing so, their soul will be saved from death, and a multitude of sins will be covered. The verse uses descriptive language to highlight the transformative power of repentance and the forgiveness offered through divine intervention. It is a statement of hope and redemption.