KJV: Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
YLT: every good giving, and every perfect gift is from above, coming down from the Father of the lights, with whom is no variation, or shadow of turning;
Darby: Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning.
ASV: Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
| πᾶσα | Every |
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Parse: Adjective, Nominative Feminine Singular Root: πᾶς Sense: individually. |
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| δόσις | act of giving |
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Parse: Noun, Nominative Feminine Singular Root: δόσις Sense: a giving. |
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| ἀγαθὴ | good |
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Parse: Adjective, Nominative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
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| πᾶν | every |
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Parse: Adjective, Nominative Neuter Singular Root: πᾶς Sense: individually. |
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| δώρημα | gift |
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Parse: Noun, Nominative Neuter Singular Root: δώρημα Sense: a gift, bounty, benefaction. |
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| τέλειον | perfect |
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Parse: Adjective, Nominative Neuter Singular Root: τέλειος Sense: brought to its end, finished. |
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| ἄνωθέν | from above |
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Parse: Adverb Root: ἄνωθεν Sense: from above, from a higher place. |
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| καταβαῖνον | coming down |
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Parse: Verb, Present Participle Active, Nominative Neuter Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| Πατρὸς | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τῶν | - |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| φώτων | of lights |
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Parse: Noun, Genitive Neuter Plural Root: φῶς Sense: light. |
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| ᾧ | whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἔνι | there is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔνι Sense: is in, is among, has place, is present. |
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| παραλλαγὴ | variation |
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Parse: Noun, Nominative Feminine Singular Root: παραλλαγή Sense: variation, change. |
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| τροπῆς | of shifting |
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Parse: Noun, Genitive Feminine Singular Root: τροπή Sense: a turning. |
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| ἀποσκίασμα | shadow |
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Parse: Noun, Nominative Neuter Singular Root: ἀποσκίασμα Sense: a shade cast by one object on another, a shadow. |
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Greek Commentary for James 1:17
Both old substantives from the same original verb But δωρημα dōrēma (from δωρεω dōreō from δωρον dōron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in δοσις dosis Curiously enough there is a perfect hexameter line here: πασα δο ̀ σις αγα ̀ τη και ̀ παν δω ̀ ρημα τε ̀ λειον pāsa do / δωρημα sis aga / ανωτεν thē kai / καταβαινον pān dō / καταβαινω rēma te / δωρημα leion Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word ανωτεν dōrēma but that is not conclusive. -DIVIDER- -DIVIDER- From above (απο του πατρος των πωτων anōthen). That is, from heaven. Cf. John 3:31; John 19:11.Coming down Present active neuter singular participle of παρ ωι katabainō agreeing with παρα dōrēma expanding and explaining παρα τωι τεωι anōthen (from above). [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9. [source]
This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations. [source]
απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
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]
Abbreviated from ἔνεστι , is in. Stronger than the simple is, and denoting inherence or indwell ing. Rev., can be. [source]
A present participle, to be construed with ἄνωθεν ἐστιν , is from above. Lit.,is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. [source]
Lit., the lights, by which are meant the heavenly bodies. Compare Jeremiah 4:23 (Sept.). God is called “the Father of the lights,” as being their creator and maintainer. Compare Job href="/desk/?q=job+38:28&sr=1">Job 38:28; Psalm 8:3; Amos 5:8. [source]
Better, Rev., variation. The word is not used, as some suppose, in a technical, astronomical sense, which James' readers would not have understood, but in the simple sense of change in the degree or intensity of light, such as is manifested by the heavenly bodies. Compare Plato, “Republic,” vii., 530: “Will he (the astronomer) not think that the heaven and the things in heaven are framed by the Creator in the most perfect manner? But when he reflects that the proportions of night and day, or of both, to the month, or of the month to the year, or of the other stars to these and to one another, are of the visible and material, he will never fall into the error of supposing that they are eternal and liable to no deviation ( οὐδὲν παραλλάττειν ) - that would be monstrous.” [source]
This is popularly understood to mean that there is in God not the faintest hint or shade of change, like the phrase, a shadow of suspicion. But the Greek has no such idiom, and that is not James' meaning. Rev., rightly, renders, shadow that is cast by turning; referring still to the heavenly orbs, which cast shadows in their revolution, as when the moon turns her dark side to us, or the sun is eclipsed by the body of the moon. [source]
Reverse Greek Commentary Search for James 1:17
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]
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]
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]
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]
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]
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]
Comp. Psalm 103:2; 1 John 1:5, 1 John 1:7; James 1:17. [source]
Compare James 1:17. [source]
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]
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]
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]
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]