James 1:2

Joy in Trials

1:2 My brothers and sisters, ¹  consider it nothing but joy ²  when you fall into all sorts of trials,

James 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

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 2:9-10

2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ⁴  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 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ⁷  judgment.

James 3:8

3:8 But no human being can subdue the tongue; it is a restless ⁸  evil, full of deadly poison.

James 3:14

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth.

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¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

² tn Grk “all joy,” “full joy,” or “greatest joy.”

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

⁴ tn Or “transgressors.”

⁵ tn Or “stumbles.”

⁶ tn Grk “guilty of all.”

⁷ tn Grk “boasts against, exults over,” in victory.

⁸ tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.