The Meaning of James 1:1 Explained

James 1:1

KJV: James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

YLT: James, of God and of the Lord Jesus Christ a servant, to the Twelve Tribes who are in the dispersion: Hail!

Darby: James, bondman of God and of the Lord Jesus Christ, to the twelve tribes which are in the dispersion, greeting.

ASV: James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.

KJV Reverse Interlinear

James,  a servant  of God  and  of the Lord  Jesus  Christ,  to the twelve  tribes  which  are scattered abroad,  greeting. 

What does James 1:1 Mean?

Verse Meaning

The writer identified himself for the original recipients of this epistle and greeted them to introduce himself to his readers.
James (lit. Jacob) was probably the half-brother of the Lord Jesus Christ who evidently became a believer late in Jesus" earthly ministry (cf. John 7:5; 1 Corinthians 15:7). He became the leader of the church in Jerusalem early in its history ( Galatians 2:9; Acts 15:13-21).
"Apart from Paul and Peter, no figure in the church of the first days plays a more substantial part upon the historic and legendary stage than James , first Bishop of Jerusalem." [1]
James described himself simply as a bond-servant (Gr. doulos) of God and of the Lord Jesus Christ. Only he and Jude , another half-brother of the Lord, described themselves simply as bond-servants in their epistles. This probably indicates that they were so well known in the early church that they did not need to describe themselves in more detail. [2] James did not refer to himself as Jesus" brother or the church"s leader. He evidently purposed not to know Jesus "after the flesh" ( 2 Corinthians 5:16) but only as his Lord and God. Being a bond-servant of God was his most important relationship (cf. Romans 1:1; Philippians 1:1; Titus 1:1; 2 Peter 1:1; Jude 1:1; Revelation 1:1). He placed Jesus equal with God by saying he was the bond-servant of both God and the Lord Jesus Christ.
The term bond-servant did not carry the degrading connotation in the first century that it does today. In the Septuagint doulos described Israel"s great leaders who occupied positions of privilege and honor (e.g, Moses [3]; David [4]; and the prophets [5]). By using this word James was proudly asserting that he belonged to God and to Jesus Christ body and soul. [6]
"It is only his servanthood to the Lord Jesus Christ that matters to him here, for this is the theme of his letter: How shall we live as servants of the Lord Jesus Christ?" [4]
The12tribes (cf. Matthew 19:28; Acts 26:7) scattered abroad most naturally refer to Jewish Christians of the Diaspora, those who were living outside Palestine. [8] James knew nothing of the ten Song of Solomon -called "lost tribes;" he regarded Israel in its unity and completeness as consisting of12tribes. These Jews were very likely members of the Jerusalem church who had left Jerusalem shortly after Stephen"s martyrdom (cf. Acts 8:1; Acts 8:4; Acts 11:19-20). Some scholars believed they lived within Palestine. [9] However the location of the recipients does not affect the interpretation of the epistle significantly. What James wrote to them as a fellow Jewish Christian is normative for both Jewish and Gentile Christians since both are one in Christ. It is unnatural to take the12tribes as descriptive of the Song of Solomon -called "new Israel," the church, as some interpreters do. [10] "Israel" can and does always refer to the physical descendants of Jacob whenever it occurs in the New Testament, just as it does in the Old Testament. Furthermore there is no other revelation that the church consists of12parts as the nation of Israel did.
James wrote in very good Greek; his grammar, syntax, and word choice were excellent. "Greetings" was a common Greek salutation familiar to his readers.

Context Summary

James 1:1-11 - Steadfast Faith
This Epistle is marked by the austere features of the Jerusalem church, which refused to be affected by that wider contact with the Gentile world, by which the life and teachings of St. Paul were so powerfully influenced. "Brother to Jesus" was the designation that James might have used, but he preferred the more modest title of bond-servant. The slaves of such a king are nobles! The times were full of severe testing. Each believer had to face ignominy, loss and death for his testimony to Jesus and His saving power. But James encourages these harried souls by the immense revenues that would accrue, more especially in the acquisition of patience. While patience is drawn out almost to the breaking-point, God is developing our characters with perfect beauty, so that no side is incomplete.
There are three urgent requirements for us all: (1) Wisdom to act and speak wisely in the hour of trial; (2) faith that refuses to respond to the surging billows of doubt; (3) humility and contentment with God's dealings. [source]

Chapter Summary: James 1

1  James greets the twelve tribes among the nations;
2  exhorts to rejoice in trials and temptations;
5  to ask patience of God;
13  and in our trials not to impute our weakness, or sins, to him,
19  but rather to hearken to the word, to meditate on it, and to do thereafter
26  Otherwise men may seem, but never be, truly religious

Greek Commentary for James 1:1

James [Ιακωβος]
Grecised form (nominative absolute) of the Hebrew Ιακωβ — Iakōb (so lxx). Common name among the Jews, and this man in Josephus (Ant. XX.9.1) and three others of this name in Josephus also. [source]
Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
Of the Lord Jesus Christ [κυριου Ιησου Χριστου]
Here on a par with God Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes. [source]
Which are of the Dispersion [ταις εν τηι διασποραι]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
Greeting [χαιρειν]
Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
Jesus Christ []
Only here and in James 2:1; nowhere in the speeches of James (Acts 15:14, Acts 15:15; Acts 21:20sq.). Had he used Jesus' name it might have been supposed to arise from vanity, because he was the Lord's brother. In all the addresses of epistles the full name, Jesus Christ, is given. [source]
Servant [δοῦλος]
Properly, hired servant. Compare Philemon 1:1; Judges 1:1. [source]
That are scattered abroad [ἐν τῇ διασπορᾷ]
Lit., in the dispersion; on which see on 1 Peter 1:1. Rev., which are of the dispersion. [source]
Greeting [χαίρειν]
Lit., rejoice. The ordinary Greek salutation, hail! welcome! Also used at parting:joy be with you. Compare the same expression in the letter from the church at Jerusalem, Acts 15:23; one of the very few peculiarities of style which connect this epistle with the James of the Acts. It does not occur in the address of any other of the Apostolic Epistles. [source]

Reverse Greek Commentary Search for James 1:1

Matthew 6:13 Temptation [πειρασμόν]
It is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality. Thus, John 6:6); Paul and Timothy assayed to go to Bithynia (Acts 16:7); “Examine yourselves” (2 Corinthians 13:5). Here, generally of all situations and circumstances which furnish an occasion for sin. We cannot pray God not to tempt us to sin, “for God cannot be tempted with evil, neither tempteth he any man” (James 1:13). [source]
Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Matthew 6:13 And bring us not into temptation [και μη εισενεγκηις εις πειρασμον]
“Bring” or “lead” bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in James 1:13. The word here translated “temptation” That is the idea here. Here we have a “Permissive imperative” as grammarians term it. The idea is then: “Do not allow us to be led into temptation.” There is a way out (1 Corinthians 10:13), but it is a terrible risk. [source]
Mark 9:18 Dashes down [rēssei)]
Also rēgnumi mi form. Convulses, rends, tears asunder. Old and common word.Foameth (aphrizei). Here only in the N.T. Poetic and late word.Grindeth Another hapax legomenon in the N.T. Old word for making a shrill cry or squeak.Pineth away (xērainetai). Old word for drying or withering as of grass in James 1:11.And they were not able They did not have the strength It was a tragedy. [source]
Mark 9:18 Grindeth [trizei)]
Another hapax legomenon in the N.T. Old word for making a shrill cry or squeak.Pineth away (xērainetai). Old word for drying or withering as of grass in James 1:11.And they were not able They did not have the strength It was a tragedy. [source]
Mark 9:18 Pineth away [xērainetai)]
Old word for drying or withering as of grass in James 1:11. [source]
Luke 12:55 Heat [καύσων]
See on James 1:11; and Matthew 20:12. [source]
Luke 9:25 Lose [ἀπολέσας]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Luke 11:4 Lead [εἰσενέγκῃς]
Rev. gives “bring us not,” which, besides being a more accurate rendering of the word ( εἰς , into, φέρω , to bear or bring )avoids the invidious hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (James 1:13); but the circumstances of a man's life often, indeed always, involve possibilities of temptation. A caution is written even over the door of God's own house (Ecclesiastes 5:1). God also sends trials to prove and chasten us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (James 1:14), is our own evil desire. God tempteth no man; but “every man is tempted when he is drawn away of his own lust and enticed.” We pray, therefore, “suffer us not to be drawn away by our own lusts: keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning.” It is not a coward's prayer. No man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil. [source]
Luke 1:24 Conceived [συνελαβεν]
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν — en gastri echein Luke 21:23; εγκυος — egkuos Luke 2:5; στειρα — steira Luke 1:7; ατεκνος — ateknos Luke 20:28). [source]
Luke 22:28 In my temptations [εν τοις πειρασμοις μου]
Probably “trials” is better here as in James 1:2 though temptations clearly in James 1:13 This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity. [source]
Luke 11:1 That []
. Not in the Greek, asyndeton Supply προσευχομενος — proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος — didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα — mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας — mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Luke 11:1 Teach us [διδαχον ημας]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος — didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα — mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας — mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
John 4:10 The gift [δωρεὰν]
Only here in the Gospels, though Luke uses it in Acts four times, and the kindred adverb, δῶρημα , freely, is found once in Matthew. The word carries the sense of a bountiful, free, honorable gift. Compare δῶρημα , gift, and see on James 1:17. [source]
John 7:35 The dispersed among the Gentiles [τὴν διασπορὰν τῶν Ἑλλήνων]
Literally, the dispersion of the Greeks. The Jews who remained in foreign lands after the return from the Captivity were called by two names: 1. The Captivity, which was expressed in Greek by three words, viz., ἀποικία , a settlement far from home, which does not occur in the New Testament; μετοικεσία , change of abode, which is found in Matthew 1:11, Matthew 1:12, Matthew 1:17, and always of the carrying into Babylon; αἰχμαλωσία , a taking at the point of the spear; Ephesians 4:8; Revelation 13:10. 2. The Dispersion ( διασπορά ). See on 1 Peter 1:1; see on James 1:1. The first name marks their relation to their own land; the second to the strange lands. [source]
John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 1:12 Sons [τέκνα]
Rev., more correctly, children. Son is υἱός . Τέκνον , child ( τίκτω , to bring forth ), denotes a relation based on community of nature, while υἱός , Son, may indicate only adoption and heirship. See Galatians 4:7. Except in Revelation 21:7, which is a quotation, John never uses υἱός to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Romans 8:15; Galatians 4:5, Galatians 4:6). See also James 1:18; 1 Peter 1:3, 1 Peter 1:23, where the point of view is John's rather than Paul's. Τέκνον , indicating the relationship of man to God, occurs in John 1:12; John 11:52; 1 John 3:1, 1 John 3:2, 1 John 3:10; 1 John 5:2, and always in the plural. [source]
John 15:6 He is cast forth [εβλητη εχω]
Timeless or gnomic use of the first aorist passive indicative of βαλλω — ballō as the conclusion of a third-class condition (see also John 15:4, John 15:7 for the same condition, only constative aorist subjunctive μεινητε — meinēte and μεινηι — meinēi in John 15:7). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfill his part of the relation as long as the branches keep in vital union with him. As a branch And is withered Another timeless first aorist passive indicative, this time of χηραινω — xērainō same timeless use in James 1:11 of grass, old and common verb. They gather Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches. Are burned Present passive singular of καιω — kaiō to burn, because κληματα — klēmata (branches) is neuter plural. See this vivid picture also in Matthew 13:41, Matthew 13:49. [source]
John 7:35 Among themselves [προς εαυτους]
These Jewish leaders of John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος — houtos). That Almost result like οτι — hoti in Matthew 8:27. Will he go? Negative answer expected in an ironical question, “Is he about to go?” Unto the Dispersion among the Greeks Objective genitive των ελληνων — tōn Hellēnōn (of the Greeks) translated here “among,” because it is the Dispersion of Jews among the Greeks. Διασπορα — Diaspora is from διασπειρω — diaspeirō to scatter apart (Acts 8:1, Acts 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews. And teach the Greeks Confessing his failure to teach the Jews in Palestine, “thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual” (Dods). [source]
Acts 15:23 Greeting [χαίρειν]
The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (James 1:1). See note there. It appears in the letter of Claudius Lysias (Acts 23:26). [source]
Acts 15:23 Greeting [χαιρειν]
The customary formula in the beginning of letters, the absolute infinitive (usually chairein) with the nominative absolute also as in James 1:1; Acts 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.). [source]
Acts 23:26 Greeting [chairein)]
Absolute infinitive with independent or absolute nominative (Klaudios Lusias) as is used in letters (Acts 15:23; James 1:1) and in countless papyri (Robertson, Grammar, p. 1092). [source]
Acts 26:7 Our twelve tribes [το δωδεκαπυλον ημων]
A word found only here in N.T. and in Christian and Jewish writings, though δωδεκαμηνον — dōdekamēnon (twelve month) is common in the papyri and δεκαπυλος — dekaphulos (ten tribes) in Herodotus. Paul‘s use of this word for the Jewish people, like James 1:1 (ταις δωδεκα πυλαις — tais dōdeka phulais the twelve tribes), shows that Paul had no knowledge of any “lost ten tribes.” There is a certain national pride and sense of unity in spite of the dispersion (Page). [source]
Acts 15:23 The apostles and the elders, brethren [οι αποστολοι και οι πρεσβυτεροι αδελποι]
So the oldest and best MSS. without τοις αδελποις — kai (and) before “brethren.” This punctuation is probably correct and not “elder brethren.” The inquiry had been sent to the apostles and elders (Acts 15:2) though the whole church joined in the welcome (Acts 15:4) and in the decision (Acts 15:22). The apostles and elders send the epistle, but call themselves “brothers to brothers,” Fratres Fratibus Salutem. “The brothers” Greeting (χαιρειν — Chairein). The customary formula in the beginning of letters, the absolute infinitive (usually chairein) with the nominative absolute also as in James 1:1; Acts 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.). [source]
Romans 14:20 Work of God []
The christian brother, whose christian personality is God's work. See 2 Corinthians 5:17; Ephesians 2:10; James 1:18. [source]
Romans 11:16 The first-fruit - holy []
See on James 1:18, see on Acts 26:10. Referring to the patriarchs. [source]
Romans 1:28 Reprobate mind [ἀδόκιμον νοῦν]
Lit., not standing the test. See on is tried, James 1:12; and see on trial, 1 Peter 1:7. There is a play upon the words. As they did not approve, God gave them up unto a mind disapproved. This form of play upon words of similar sound is perhaps the most frequent of Paul's rhetorical figures, often consisting in the change of preposition in a compound, or in the addition of a preposition to the simple verb. Thus περιτομή circumcision κατατομή concision Philemon 3:2, Philemon 3:3. “Our epistle known ( γινωσκομένη ) and read ( ἀναγινωσκομένη ).” Compare Romans 2:1; 1 Corinthians 11:29-31; Romans 12:3. The word reprobate is from re-probare, to reject on a second trial, hence, to condemn. [source]
1 Corinthians 15:20 The first-fruits [ἀπαρχὴ]
See on James 1:18. Omit become. Compare Colossians 1:18, and see on Revelation 1:5. [source]
1 Corinthians 13:8 Faileth [ἐκπίπει]
Falls off ( ἐκ ) like a leaf or flower, as James 1:11; 1 Peter 1:24. In classical Greek it was used of an actor who was hissed off the stage. But the correct reading is πίπτει fallsin a little more general sense, as Luke 16:17. Love holds its place. [source]
1 Corinthians 10:13 To bear []
Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See James 1:12. [source]
1 Corinthians 9:25 Is temperate in all things [παντα εγκρατευεται]
Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης — egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.A corruptible crown (πταρτον στεπανον — phtharton stephanon). Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
1 Corinthians 9:25 A corruptible crown [πταρτον στεπανον]
Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
2 Corinthians 5:17 Passed away [παρῆλθεν]
Lit., passed by. So Luke 18:37; Mark 6:48. As here, James 1:10; Matthew 5:8; Matthew 24:34, etc. [source]
2 Corinthians 13:11 Farewell [χαίρετε]
In the classics used both at meeting and at parting. Lit., hail! See on James 1:1. Rev., in margin, has rejoice. It is somewhat doubtful whether it ever has the meaning farewell in the New Testament. Edersheim says that, on Sabbaths, when the outgoing course of priests left the temple, they parted from each other with a farewell, reminding us of this to the Corinthians: “He that has caused His name to dwell in this house cause love, brotherhood, peace, and friendship to dwell among you” (“The Temple,” p. 117). [source]
2 Corinthians 1:3 The Father of mercies [ὁ πατὴρ τῶν οἰκτιρμῶν]
Equivalent to the compassionate Father. Compare the phrases Father of glory, Ephesians 1:17; spirits, Hebrews 12:9; lights, James 1:17. Οἰκτιρμός mercyfrom οἶκτος pityor mercy, the feeling which expresses itself in the exclamation οἴ oh!on seeing another's misery. The distinction between this and ἔλεος , according to which οἰκτιρμός signifies the feeling, and ἔλεος themanifestation, cannot be strictly held, since the manifestation is often expressed by οἰκτιρμός . See Sept., 102:4; 118:77. [source]
Galatians 6:7 Be not deceived [μὴ πλανᾶσθε]
For the phrase see 1 Corinthians 6:9; 1 Corinthians 15:33; James 1:16. Deceive is a secondary sense; the primary meaning being lead astray. See on Mark 12:24. The connection of the exhortation may be with the entire section from Galatians 6:1(Eadie and Sieffert), but is more probably with Galatians 6:6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law. [source]
Galatians 5:4 Ye are fallen from grace [τῆς χἁριτος ἐξεπέσατε]
For a similar phrase see 2 Peter 3:17. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Romans 4:4, Romans 4:5, Romans 4:14, Romans 4:16. The verb ἐκπίπτειν tofall out, in the literal sense, Acts 12:7; James 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage. [source]
Galatians 3:28 There is [ἔνι]
Only in Paul (1 Corinthians 6:5; Colossians 3:11) and James 1:17. Ἔνι is the abbreviation of ἔνεστι thereis in or among. [source]
Galatians 4:14 A temptation to you in my flesh [τον πειρασμον υμων εν τηι σαρκι μου]
“Your temptation (or trial) in my flesh.” Peirasmon can be either as we see in James 1:2, James 1:12. If trial here, it was a severe one. [source]
Colossians 3:16 Psalms []
See the parallel passage, Ephesians 5:19. A psalm was originally a song accompanied by a stringed instrument. See on 1 Corinthians 14:15. The idea of accompaniment passed away in usage, and the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a composition having that character. A hymn is a song of praise, and a song ( ᾠδή ode) is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as 1 Corinthians 13:1-13; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-14. James 1:17, and Revelation 1:5, Revelation 1:6; Revelation 15:3, are also supposed to be of this character. In both instances of his use of ᾠδή songPaul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's “Temple,” or Keble's “Christian Year.” This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition. [source]
Colossians 2:3 Hid [ἀπόκρυφοι]
Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see Colossians 3:1, “where Christ is on the right hand of God seated (there).” James 1:17, “Every perfect gift is from above, coming down.” Grammatically, hidden may be taken as an attribute of treasures; “in whom the hidden treasures are contained;” but the other is preferable. The words which immediately follow in Colossians 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

1 Thessalonians 1:1 Grace to you and peace [χαρις υμιν και ειρηνη]
These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. [source]
1 Thessalonians 1:1 Unto the church of the Thessalonians [τηι εκκλησιαι Τεσσαλονικεων]
The dative case in address. Note absence of the article with Τεσσαλονικεων — Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια — ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α — Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι — en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν — en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
1 Thessalonians 1:1 God the Father and the Lord Jesus Christ []
. No article in the Greek, for both τεωι πατρι — theōi patri and κυριωι ησου Χριστωι — kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος — Christos (verbal from χριω — chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος — kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος — Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος — Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη — charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν — chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις — charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις — charis (from χαιρω — chairō rejoice) from which χαριζομαι — charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
2 Thessalonians 1:9 From the presence [ἀπὸ προσώπου]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
1 Timothy 6:16 In light []
Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17. [source]
1 Timothy 4:4 Creature [κτίσμα]
Not in Paul. See James 1:18; Revelation 5:13; Revelation 8:9. A created thing. For κτίσις creation or creature, frequent in Paul, see on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Κτίσμα in lxx, Wisd. 9:2; 13:5; 14:11; 3 Maccabees 5:11. [source]
2 Timothy 2:15 To shew thyself approved [σεαυτὸν δόκιμον παραστῆσαι]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]
James 3:15 From above []
Compare James 1:17. [source]
James 3:1 Masters [διδάσκαλοι]
Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34. James is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers generally. [source]
James 1:24 He beholdeth [κατενόησεν]
The aorist tense, throwing the sentence into a lively, narrative form: he beheld himself and forgot. Compare James 1:11. [source]
James 1:21 Engrafted [ἔμφυτον]
Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, “the word of the kingdom - sown in his heart.” Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω , from κέντρον , a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24. [source]
James 1:18 Begat [ἀπεκύησεν]
Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23. [source]
James 1:10 Flower [ἄνθος]
Only here, James 1:11, and 1 Peter 1:24. [source]
James 1:17 Every good gift and every perfect gift [Every good gift and every perfect gift (see Greek above)]
The statement that these gifts are from God is in pursuance of the idea that God does not tempt men to evil. The gifts of God are contrasted with the evil springing from man's lust. Two words are used for gifts. Δόσις occurs only here and Philemon 4:15; there in an active sense; but here passive, as in Romans href="/desk/?q=ro+5:16&sr=1">Romans 5:16. It enlarges slightly upon the other word in emphasizing the gift as free, large, full; an idea which is further developed in James 1:18, of hi s own will. The Rev., rather awkwardly, endeavors to bring out the distinction by the word boon, for which the American Revisers insist on retaining gift. Boon originally means a petition; favor being a secondary and later sense, as of something given in response to a petition. The word is of Scandinavian origin, and the meaningfavor seems to indicate a confusion with the Latin bonus, good; French, bonPerfectEnlarges upon good, bringing out more distinctly the moral quality of the gift. [source]
James 1:15 Bringeth forth [ἀποκύει]
A different verb from the preceding, bringeth forth. Rev. has rendered τίκτει , beareth, in order to avoid the repetition of bringeth forth. The verb is used by James only, here and at James 1:18. The image is interpreted in two ways. Either (1) Sin, figured as female, is already pregnant with death, and, when full grown, bringeth forth death (so Rev., and the majority of commentators). “The harlot, Lust, draws away and entices the man. The guilty union is committed by the will embracing the temptress: the consequence is that she beareth sin … .Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth death” (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot. There is a suggestive parallel passage in the “Agamemnon” of Aeschylus, 751-771:“There is a saying old,Uttered in ancient days, That human bliss, full grown,-DIVIDER-
Genders, and dies not childless:-DIVIDER-
And, for the coming race,-DIVIDER-
Springs woe insatiate from prosperity. -DIVIDER-
-DIVIDER-
But I alone-DIVIDER-
Cherish within my breast another thought. -DIVIDER-
-DIVIDER-
The impious deed-DIVIDER-
Begets a numerous brood alike in kind;-DIVIDER-
While households ruled by right inflexible-DIVIDER-
Blossom with offspring fair. Insolence old-DIVIDER-
In men depraved begetteth insolence,-DIVIDER-
Which springs afresh from time to time-DIVIDER-
As comes the day of doom, and fresh creates-DIVIDER-
In Ate's dismal halls-DIVIDER-
Fierce wrath from light,-DIVIDER-
Unhallowed Daring, fiend invincible,Unconquered, with its parents' likeness stamped.”The magnificent passage in Milton's “Paradise Lost,” ii., 760-801, is elaborated from these verses of James. [source]

James 1:8 Man [ανηρ]
Instead of αντρωπος — anthrōpos (general term) in James 1:7, perhaps for variety (Ropes), but often in James (James 1:12, James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from γυνη — gunē (woman). [source]
James 1:10 As the flower of the grass [ως αντος χορτου]
From the lxx (Isa 40:6). Χορτος — Chortos means pasture, then grass (Mark 6:39) or fodder. Αντος — Anthos is old word, in N.T. only here, James 1:11; 1 Peter 1:24 (same quotation). This warning is here applied to “the rich brother,” but it is true of all.He shall pass away (παρελευσεται — pareleusetai). Future middle indicative (effective aoristic future, shall pass completely away from earth). [source]
James 1:18 Of his own will [βουλητεις]
First aorist passive participle of βουλομαι — boulomai Repeating the metaphor of birth in James 1:15, but in good sense. God as Father acted deliberately of set purpose. [source]
James 1:19 Swift to hear [ταχυς εις το ακουσαι]
For this use of εις το — eis to with the infinitive after an adjective see 1 Thessalonians 4:9. For εις το — eis to after adjectives see Romans 16:19. The picture points to listening to the word of truth (James 1:18) and is aimed against violent and disputatious speech (James 3:1-12). The Greek moralists often urge a quick and attentive ear.Slow to speak (βραδυς εις το λαλησαι — bradus eis to lalēsai). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.Slow to anger He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger. [source]
James 1:20 The wrath of man [οργη ανδρος]
Here ανηρ — anēr (as opposed to γυνη — gunē woman), not αντρωπος — anthrōpos of James 1:19 (inclusive of both man and woman). If taken in this sense, it means that a man‘s anger (settled indignation in contrast with τυμος — thumos boiling rage or fury) does not necessarily work God‘s righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Acts 10:35 for “working righteousness,” and James 2:9 for “working sin” (εργαζομαι — ergazomai both times). [source]
James 1:21 The implanted word [τον εμπυτον λογον]
This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:24 He beholdeth himself [κατενοησεν εαυτον]
Usually explained as gnomic aorist like those in James 1:11, but the ordinary force of the tenses is best here. “He glanced at himself The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ‘s wayside hearer). [source]
James 1:2 All joy [πασαν χαραν]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν — hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Ye fall into [περιπεσητε]
Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Manifold temptations [πειρασμοις ποικιλοις]
Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:3 The proof [το δοκιμιον]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος — dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος — dokimos proved or tested (James 1:12). The use of το δοκιμιον — to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα — kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω — hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
James 1:25 But a doer that worketh [αλλα ποιητης εργου]
“But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 1:25 In his doing [εν τηι ποιησει αυτου]
Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 2:1 My brethren [αδελποι μου]
Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7. [source]
James 2:1 The faith of our Lord Jesus Christ [την πιστιν του κυριου ημων Ιησου Χριστου]
Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου — echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις — pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God). [source]
James 2:5 As to the world [τωι κοσμωι]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει — plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην — hēn attracted to the case of the antecedent βασιλειας — basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
James 1:13 When he is tempted [πειραζομενος]
Present passive participle of πειραζω — peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι — apo theou peirazomai). The use of απο — apo shows origin (απο — apo with ablative case), not agency (υπο — hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω — peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος — apeiratos (from πειραω — peiraō), but this is the earliest example of απειραστος — apeirastos (from πειραζω — peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων — apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα — peirazei de autos oudena). Because “untemptable.” [source]
James 1:15 The lust [η επιτυμια]
Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα — sullabousa). Second aorist active participle of συλλαμβανω — sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω — tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια — hē hamartia). The article refers to αμαρτια — hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω — apoteleō old compound verb with perfective use of απο — apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω — teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον — apokuei thanaton). Late compound (κυεω — kueō to be pregnant, perfective use of απο — apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω — tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
James 1:18 He brought us forth [απεκυησεν]
First aorist active indicative of αποκυεω — apokueō (James 1:15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts 17:28.).By the word of truth (λογωι αλητειας — logōi alētheias). Instrumental case λογωι — logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας — alētheias).That we should be Purpose clause εις το — eis to and the infinitive ειναι — einai with the accusative of general reference ημας — hēmās (as to us).A kind of first-fruits (απαρχην τινα — aparchēn tina). “Some first-fruits” (old word from απαρχομαι — aparchomai), of Christians of that age. See Romans 16:5. [source]
James 1:21 Putting away [αποτεμενοι]
Second aorist middle participle of αποτιτημι — apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν — ruparian). Late word (Plutarch) from ρυπαρος — ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 2:5 Which he promised [ης επεγγειλατο]
Genitive of the accusative relative ην — hēn attracted to the case of the antecedent βασιλειας — basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
James 2:12 So speak ye, and so do [ουτως λαλειτε και ουτως ποιειτε]
Present active imperatives as a habit. For the combination see James 1:19-21 contrasted with James 1:22-25, and James 1:26 with James 1:27. [source]
James 3:4 Are yet turned [μεταγεται]
Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25). [source]
James 3:15 Coming down from above [κατερχομενη ανωτεν]
As in James 1:5, James 1:17. All true wisdom comes from God.Earthly (επιγειος — epigeios). Old adjective, on earth (επι γη — epiπσυχικη — gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here.Sensual Old adjective, belonging to the δαιμονιωδης — psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον — daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
James 1:21 Overflowing of wickedness [περισσειαν κακιας]
Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 1:25 The perfect law [νομον τελειον]
For τελειον — teleion see James 1:17. See Romans 7:12 for Paul‘s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2).The law of liberty (τον της ελευτεριας — ton tēs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2).And so continueth First aorist active articular participle again of παραμενω — paramenō parallel with παρακυπσας — parakupsas Παραμενω — Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω — menō Rather, “having become” (second aorist middle participle of γινομαι — ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης — ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη — Epilēsmonē is a late and rare word (from επιλησμων — epilēsmōn forgetful, from επιλαντομαι — epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 1:25 And so continueth [και παραμεινας]
First aorist active articular participle again of παραμενω — paramenō parallel with παρακυπσας — parakupsas Παραμενω — Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω — menō Rather, “having become” (second aorist middle participle of γινομαι — ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης — ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη — Epilēsmonē is a late and rare word (from επιλησμων — epilēsmōn forgetful, from επιλαντομαι — epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 1:26 While he bridleth not his tongue [μη χαλιναγωγων γλωσσαν εαυτου]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω — chalinagōgeō It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling Present active participle from απατη — apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη — thrēskiē (Herodotus) from τρησκος — thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος — mataios feminine form same as masculine) or empty. Comes to nothing. [source]
James 5:1 Come now, ye rich [αγε νυν οι πλουσιοι]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
James 5:7 Be patient therefore [μακροτυμησατε ουν]
A direct corollary First aorist (constative) active imperative of μακροτυμεω — makrothumeō late compound (Plutarch, lxx) from μακροτυμος — makrothumos On the exhortation to patience (υπομενω — hupomonē) see James 1:3., James 1:12 and repeated in James 5:11. They will need both submission (μακροτυμια — hupomenō James 5:11) and steadfastness (εως της παρουσιας — makrothumia James 5:10). [source]
James 5:11 We call blessed [μακαριζομεν]
Old word (present active indicative of μακαριζω — makarizō), from μακαριος — makarios (happy), in N.T. only here and Luke 1:48. “We felicitate.” As in James 1:3, James 1:12; Daniel 12:12. [source]
James 5:19 From the truth [απο της αλητειας]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον — kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω — epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
James 2:1 Hold not [μη εχετε]
Present active imperative of εχω — echō with negative μη — mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου — tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου — echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις — pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης — prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε — prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν — prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α — a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια — prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 3:1 Be not many teachers [μη πολλοι διδασκαλοι γινεστε]
Prohibition with μη — mē and present middle imperative of γινομαι — ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
1 Peter 1:23 Being born again [ἀναγεγεννημένοι]
Rev., having been begotten again. Compare James 1:18. [source]
1 Peter 1:23 Word of God [λόγου Θεοῦ]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
1 Peter 1:1 Peter [Πετρος]
Greek form for the Aramaic (Chaldaic) Χηπας — Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα — petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων — Simōn and Πετρος — Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν — chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
1 Peter 1:4 That fadeth not away [αμαραντον]
Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.For you More graphic than the mere dative. [source]
1 Peter 1:14 According to your former lusts [συνσχηματιζομενοι]
Associative instrumental case after επιτυμια — sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων — epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14. [source]
1 Peter 1:23 Through the word of God [δια λογου τεου]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message. [source]
1 Peter 1:24 For [διοτι]
As in 1 Peter 1:16 First aorist (gnomic, timeless) passive indicative of χηραινω — xērainō (see James 1:11).Falleth Second aorist (gnomic, timeless) active indicative of εκπιπτω — ekpiptō (see James 1:11). sa120 [source]
1 Peter 1:1 An apostle of Jesus Christ [αποστολος Ιησου Χριστου]
This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
1 Peter 1:1 Of the Dispersion [διασπειρω]
See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
1 Peter 1:24 Withereth [εχηραντη]
First aorist (gnomic, timeless) passive indicative of χηραινω — xērainō (see James 1:11). [source]
1 Peter 1:24 Falleth [εχεπεσεν]
Second aorist (gnomic, timeless) active indicative of εκπιπτω — ekpiptō (see James 1:11). sa120 [source]
1 Peter 1:4 Incorruptible [απταρτον]
Old compound adjective (alpha privative and πτειρω — phtheirō to corrupt), imperishable. So many inheritances vanish away before they are obtained.Undefiled (αμιαντον — amianton). Old verbal adjective (note alliteration) from alpha privative and μιαινω — miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4.That fadeth not away Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.For you More graphic than the mere dative. [source]
1 Peter 1:14 Not fashioning yourselves [μη συνσχηματιζομενοι]
Usual negative μη — mē with the participle (present direct middle of συνσχηματιζω — sunschēmatizō a rare (Aristotle, Plutarch) compound See Philemon 2:6. for contrast between μορπη — schēma (pattern) and ταις προτερον επιτυμιαις — morphē (form).According to your former lusts (συνσχηματιζομενοι — tais proteron epithumiais). Associative instrumental case after επιτυμια — sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων — epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14.In the time of your ignorance “In your ignorance,” but in attributive position before “lusts.” αγνοεω — Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
1 Peter 1:23 Not of corruptible seed [ουκ εκ σπορας πταρτης]
Ablative with εκ — ek as the source, for πταρτος — phthartos see 1 Peter 1:18, and σπορας — sporās (from σπειρω — speirō to sow), old word (sowing, seed) here only in N.T., though σπορος — sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω — zaō and μενω — menō) can be taken with τεου — theou (God) or with λογου — logou (word). In 1 Peter 1:25 μενει — menei is used with ρημα — rēma (word). Still in Daniel 6:26 both μενων — menōn and ζων — zōn are used with τεος — theos Either construction makes sense here. [source]
1 Peter 2:20 If ye shall take it patiently [ει υπομενειτε]
First-class condition with ει — ei and future active indicative of υπομενω — hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω — hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 5:4 Ye shall receive [κομιζω]
Future of τον αμαραντινον της δοχης στεπανον — komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος — ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος — stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος — amarantos unfading. αμαραντ — Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
2 Peter 1:14 Cometh swiftly [ταχινη εστιν]
Late adjective (Theocritus, lxx, inscription), in N.T. only here and 2 Peter 2:1. It is not clear whether ταχινος — tachinos means soon or speedy as in Isaiah 59:7 and like ταχυς — tachus in James 1:19, or sudden, like ταχυς — tachus in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.Signified unto me (εδηλωσεν μοι — edēlōsen moi). First aorist active indicative of δηλοω — dēloō old verb (from δελος — delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18., which he knew by personal experience before John wrote it down. [source]
2 Peter 1:19 Arise [ανατειληι]
First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 2:14 Enticing [δελεαζοντες]
Present active participle of δελεαζω — deleazō to catch by bait as in 2 Peter 2:18; James 1:14. [source]
2 Peter 3:9 Slackness [βραδυτητα]
Old substantive from βραδυς — bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας — eis humas). Προς — Pros rather than εις — eis after μακροτυμει — makrothumei in 1 Thessalonians 5:14 and επι — epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι — boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
2 Peter 1:19 Made more sure [βεβαιοτερον]
Predicate accusative of the comparative adjective βεβαιος — bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι — hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν — noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες — prosechontes of λυχνος — luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 That ye take heed [προσεχοντες]
Present active participle with νουν — noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες — prosechontes of λυχνος — luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 Shining [παινοντι]
Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 Until the day dawn [εως ου ημερα διαυγασηι]
First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 2:14 That cannot cease [ακαταπαστους]
Reading of A B in place of ακαταπαυστους — akatapaustous (alpha privative and verbal of καταπαυω — katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους — akatapastous is merely a misspelling of ακαταπαυστους — akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες — deleazontes). Present active participle of δελεαζω — deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω — stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην — gegumnasmenēn). Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
1 John 3:4 Is the transgression of the law [ἐστὶν ἡ ἀνομία]
Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare James 1:14; James 4:17. [source]
1 John 1:1 Of life [τῆς ζωῆς]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER-
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2 John 1:10 Neither bid him God speed [καὶ χαίρειν αὐτῷ μὴ λέγετε]
Lit., and say not unto him “greeting! ” Χαίρειν rejoicehail, was the customary form of salutation. It was also used in bidding farewell; but in the New Testament always of greeting (Acts 15:23; Acts 23:26; James 1:1). “Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow this, do not hear him” (“Teaching of the Twelve Apostles,” ch. xi. See on Matthew 10:10). [source]
2 John 1:10 This teaching [μη λαμβανετε αυτον]
This teaching of Christ of 2 John 1:9, which is the standard by which to test Gnostic deceivers (2 John 1:7). John does not refer to entertaining strangers (Hebrews 13:2; 1 Timothy 5:10), but to the deceiving propagandists who were carrying dissension and danger with them.Receive him not (μη — mē lambanete auton). Present active imperative with λαμβανω — mē For εις οικιαν — lambanō in this sense see John 1:12; John 6:21; John 13:20.Into your house Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Into your house [χαιρειν αυτωι μη λεγετε]
Definite without the article like our at home, to town.Give him no greeting (χαιρειν — chairein autōi mē legete). “Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
2 John 1:10 Give him no greeting [χαιρειν]
“Say not farewell to him.” Apparently λεγετε — chairein here (present active infinitive, object of μη — legete present active imperative with negative χαιρειν — mē) is used of farewell as in 2 Corinthians 13:11, though usually in the N.T. (Acts 15:23; Acts 23:26; James 1:1) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in Luke 10:5. On the other hand, if chairein means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers. [source]
Jude 1:1 Servant [δουλος]
Precisely as James (James 1:1), only James added κυριου — kuriou (Lord). [source]
Revelation 7:16 Heat [καῦμα]
In Isaiah 49:10, the word καύσων thescorching wind or sirocco is used. See on Matthew 20:12; see on James 1:11. [source]
Revelation 5:12 Riches [πλοῦτον]
Not limited to spiritual riches, but denoting the fulness of every gift of God. James 1:17; Acts 17:25. Only here in a doxology. [source]
Revelation 5:13 Creature [κτίσμα]
See 1 Timothy 4:4; James 1:18. From κτίζω tofound. A thing founded or created Rev., created thing. See on John 1:3. [source]
Revelation 4:4 Crowns [στεφάνους]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER-
-DIVIDER-
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Revelation 2:10 A crown [τὸν στέφανον]
Rev., rightly, “the crown.” See on 1 Peter 5:4; see on James 1:12. Crown is used with a variety of words: crown of righteousness (2 Timothy 4:8); glory (1 Peter 5:4); beauty Isaiah 62:3, Sept., A.V., glory ); pride (Isaiah 28:1); rejoicing (1 Thessalonians 2:19). [source]
Revelation 19:12 Crowns [διαδήματα]
See on 1 Peter 5:4; see on James 1:12. [source]
Revelation 14:4 First-fruits [ἀπαρχὴ]
See on James 1:18. [source]
Revelation 12:6 Of God [ἀπὸ τοῦ Θεοῦ]
Lit., from God, the preposition marking the source from which the preparation came. For a similar use, see James 1:13, “tempted of God.” [source]
Revelation 1:5 The first-begotten of the dead [ὁ πρωτότοκος ἐκ τῶν νεκρῶν]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]
Revelation 14:15 And reap [και τερισον]
First aorist (urgency) active imperative of τεριζω — therizō old verb (from τερος — theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι — Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω — therizō).The harvest (ο τερισμος — ho therismos). Old, but rare word (from τεριζω — therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.Is over-ripe First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω — xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Revelation 14:15 Is over-ripe [εχηραντη]
First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω — xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Revelation 12:1 A woman [γυνη]
Nominative case in apposition with σημειον — sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον — peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Revelation 12:1 Arrayed with the sun [περιβεβλημενη τον ηλιον]
Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Revelation 12:6 Where [οπουεκει]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω — hētoimasmenon). Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα — hina ekei trephōsin autēn). Purpose clause with τρεπουσιν — hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται — trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Revelation 2:10 The crown of life [τον στεπανον της ζωης]
See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 21:6 I am the Alpha and the Omega [Εγω το Αλπα και το Ο]
God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise For this partitive use of εκ — ek see Matthew 25:8, without εκ — ek Revelation 2:17.Freely See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]
Revelation 3:10 From the hour of trial [εκ της ωρας του πειρασμου]
This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks. [source]
Revelation 12:6 Of God [ινα εκει τρεπωσιν αυτην]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα — hina ekei trephōsin autēn). Purpose clause with τρεπουσιν — hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται — trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Revelation 2:10 Some of you [εχ υμων]
Without τινας — tinas (some) before εχ υμων — ex humōn a common idiom as in Revelation 3:9; Revelation 11:19; Luke 11:49.That ye may be tried (ινα πειραστητε — hina peirasthēte). Purpose clause with ινα — hina and the first aorist passive subjunctive of πειραζω — peirazō John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In Revelation 3:10 a general persecution is outlined by πειρασμος — peirasmos shall have (εχετε — hexete). Future active, but some MSS. read εχητε — echēte (present active subjunctive with hina, “that ye may have”).Tribulation ten days “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος — ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι — ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 2:10 Tribulation ten days [τλιπσιν ημερων δεκα]
“Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος — ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι — ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 3:10 Thou didst keep [ετηρησας]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 - I also will keep [καγω τηρησω]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 5:13 Every created thing [παν κτισμα]
Every creature in a still wider antiphonal circle beyond the circle of angels (from κτιζω — ktizō for which see 1 Timothy 4:4; James 1:18), from all the four great fields of life (in heaven, upon the earth, under the earth as in Revelation 5:3, with on the sea επι της ταλασσης — epi tēs thalassēs added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in Romans 8:20-22 concerning the sympathetic agony of creation (κτισις — ktisis) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. [source]

What do the individual words in James 1:1 mean?

James of God and of [the] Lord Jesus Christ a servant To the twelve tribes - in the Dispersion Greetings
Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ δοῦλος Ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ Διασπορᾷ Χαίρειν

Ἰάκωβος  James 
Parse: Noun, Nominative Masculine Singular
Root: Ἰάκωβος  
Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Κυρίου  of  [the]  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
δοῦλος  a  servant 
Parse: Noun, Nominative Masculine Singular
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
Ταῖς  To  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
δώδεκα  twelve 
Parse: Adjective, Dative Feminine Plural
Root: δώδεκα  
Sense: twelve.
φυλαῖς  tribes 
Parse: Noun, Dative Feminine Plural
Root: φυλή  
Sense: a tribe.
ταῖς  - 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
Διασπορᾷ  Dispersion 
Parse: Noun, Dative Feminine Singular
Root: διασπορά  
Sense: a scattering, dispersion.
Χαίρειν  Greetings 
Parse: Verb, Present Infinitive Active
Root: χαίρω  
Sense: to rejoice, be glad.