The Meaning of James 1:2 Explained

James 1:2

KJV: My brethren, count it all joy when ye fall into divers temptations;

YLT: All joy count it, my brethren, when ye may fall into temptations manifold;

Darby: Count it all joy, my brethren, when ye fall into various temptations,

ASV: Count it all joy, my brethren, when ye fall into manifold temptations;

KJV Reverse Interlinear

My  brethren,  count it  all  joy  when  ye fall  into divers  temptations; 

What does James 1:2 Mean?

Verse Meaning

What kinds of trials was James talking about? Did he mean troubles such as running out of money, or failing a test in school, or having to stay up all night with a sick child: everyday troubles? Yes. The Greek word translated "trials" (peirasmois) means a "proving," specifically, "the trial of a man"s fidelity, integrity, virtue, constancy ... also an enticement to sin, temptation." [1] Various temptations to depart from the will of God are in view. The context supports this conclusion. James 1:3 restates these trials as "the testing of your faith." James was speaking of the different kinds of trials in which we experience temptation to accompany sinners rather than remaining faithful to the Savior. He was not distinguishing between internal and external temptations. [2] Trials come from both sources (cf. James 1:14). Any trial can constitute a test of our faith, namely, a temptation to cease trusting and obeying God.
"Trials rightly faced are harmless, but wrongly met become temptations to evil." [3]
Note that James was speaking to Christians: "my brethren." This title for the readers occurs15 times in this epistle (cf. James 1:16; James 1:19; James 2:1; James 2:5; James 2:14; James 3:1; James 3:10; James 3:12; James 4:11; James 5:7; James 5:9-10; James 5:12; James 5:19).
"Even a superficial reading of James 1:2-18 shows that the author regards his readers as Christians. It may be said that nowhere in the letter-not even in James 2:14-26!-does he betray the slightest doubt that those in his audience are truly his brothers or sisters in the Lord. If we do not observe this simple and obvious fact, we may fall into a quagmire of skewed interpretations, just as so many expositors of James have actually done." [1]
What follows is instruction concerning how Christians should respond when we experience temptation to sin.
James counseled his readers to view the various kinds of trials and tribulations they were encountering in their lives as opportunities for growth. He did not urge them to rejoice that they were undergoing trials. He did not advocate a masochistic attitude that unnaturally rejoices in painful experiences. Rather he commanded them to view their trials as profitable even though unpleasant. Another translation of "all joy" can be "pure joy." The opposite would be "some joy" along with much grief. The attitude James advocated can take all the bitterness out of even very uncomfortable trials. Regardless of the source of our difficulties-the world, our flesh, or the devil-we can and should be glad as we go through them. The reason follows.

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 1:2

Count it [ηγησαστε]
First aorist middle imperative of ηγεομαι — hēgeomai old verb to consider. Do it now and once for all. [source]
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]
When [οταν]
“Whenever,” indefinite temporal conjunction. [source]
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]
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]
All joy [πᾶσαν χαρὰν]
Joy follows up the rejoice of the greeting. The all has the sense of wholly. Count it a thing wholly joyful, without admixture of sorrow. Perhaps, as Bengel suggests, the all applies to all kinds of temptations. [source]
When [ὅταν]
Lit., whenever: better, because it implies that temptation may be expected all along the Christian course. [source]
Ye fall into [περιπέσητε]
The preposition περί , around, suggests falling into something which surrounds. Thus Thucydides, speaking of the plague at Athens, says, “The Athenians, having fallen into ( περιπεσόντες ) such affliction, were pressed by it.” [source]
Divers [ποικίλοις]
Rev., manifold. See on 1 Peter 1:6. [source]
Temptations [πειρασμοῖς]
In the general sense of trials. See on Matthew 6:13; and 1 Peter 1:6. [source]

Reverse Greek Commentary Search for James 1:2

Luke 9:46 A reasoning [διαλογισμὸς]
A debate or discussion. See on Luke 24:38, and James 1:22; James 2:4. [source]
Luke 8:18 Seemeth [δοκεῖ]
Peculiar to Luke. Rev. renders “thinketh he hath,” as James 1:26, on which see note. Wyc., guesseth; Tynd., supposeth.sa40 [source]
Luke 24:38 Thoughts [διαλογισμοὶ]
See on James 2:4, and deceiving, James 1:22. Rev., reasonings. As if he had said, “Why do you reason about a matter which your spiritual perception ought to discern at once.” Compare note on fools, Luke 24:25. [source]
Luke 24:12 Stooping down []
See on looketh, James 1:25. The best texts omit this verse. [source]
Luke 16:8 Unjust steward []
Lit., steward of injustice. See on forgetful hearer, James 1:25; and compare words of grace, Luke 4:22; unjust judge, Luke 18:6; son of his love, Colossians 1:13; lust of uncleanness, 2 Peter 2:10. The idiom is a Hebrew one. The phrase expresses Jesus' judgment on what the steward's master praised. [source]
Luke 10:30 Fell among []
See on James 1:2. [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 24:12 Stooping and looking in [παρακυπσας]
First aorist active participle of παρακυπτω — parakuptō to stoop besides and peer into. Old verb used also in John 20:5, John 20:11; James 1:25; 1 Peter 1:12.By themselves (μονα — mona). Without the body.To his home Literally, “to himself.” [source]
Luke 16:8 The unrighteous steward [τον οικονομον της αδικιας]
Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See “the mammon of unrighteousness” in Luke 16:9. See “the forgetful hearer” in James 1:25. It is a vernacular idiom common to Hebrew, Aramaic, and the Koiné.Wisely (προνιμως — phronimōs). An old adverb, though here alone in the N.T. But the adjective προνιμος — phronimos from which it comes occurs a dozen times as in Matthew 10:16. It is from προνεω — phroneō and that from πρην — phrēn the mind (1 Corinthians 14:20), the discerning intellect. Perhaps “shrewdly” or “discreetly” is better here than “wisely.” The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended.For Probably by this second οτι — hoti Jesus means to say that he cites this example of shrewdness because it illustrates the point. “This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another” (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.Wiser than (προνιμωτεροι υπερ — phronimōteroi huper). Shrewder beyond, a common Greek idiom. [source]
John 20:5 Stooping down [παρακύψας]
See on James 1:25, and compare 1 Peter 1:12. See also Song of Solomon, Song of Solomon 2:9(Sept.). “He looketh forth ( παρακύπτων ) at the windows.” [source]
John 14:18 Comfortless [ὀρφανούς]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
John 14:18 I will not leave [ουκ απησω]
Future active of απιημι — aphiēmi to send away, to leave behind. Desolate Old word The only other N.T. example is in James 1:27 where it means “fatherless.” I come Futuristic present as in John 14:3. [source]
Acts 15:14 Symeon [Συμεων]
The Aramaic form of Simon as in 2 Peter 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Luke 2:25, Luke 2:34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. How (κατως — kathōs). Strictly, “according as,” here like ος — hos in indirect discourse somewhat like the epexegetic or explanatory use in 3 Jo Luke 1:3. First Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο — epeskepsato). First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Acts 15:14 First [πρωτον]
Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο — epeskepsato). First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Acts 15:14 Did visit [επεσκεπσατο]
First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. [source]
Acts 26:5 Religion [τρησκειας]
From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Acts 27:41 But lighting upon [περιπεσοντες δε]
Second aorist active participle of περιπιπτω — peripiptō old verb to fall into and so be encompassed by as in Luke 10:30; James 1:2. There is a current on one side of St. Paul‘s Bay between a little island (Salmonetta) and Malta which makes a sand bank between the two currents. Unexpectedly the ship stuck in this sandbar. [source]
Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 26:5 If they be willing to testify [εαν τελωσιν μαρτυρειν]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν — tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Romans 1:29 Maliciousness [κακίᾳ]
See on naughtiness, James 1:21. [source]
Romans 2:13 Not the hearers - but the doers [ου γαρ οι ακροαταιαλλ οι ποιηται]
The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between “hearers” and “doers” of the gospel (James 1:22-25). [source]
Romans 2:13 Before God [παρα τωι τεωι]
By God‘s side, as God looks at it. Shall be justified (δικαιωτησονται — dikaiōthēsontai). Future passive indicative of δικαιοω — dikaioō to declare righteous, to set right. “Shall be declared righteous.” Like James 1:22-25. [source]
Romans 2:13 Shall be justified [δικαιωτησονται]
Future passive indicative of δικαιοω — dikaioō to declare righteous, to set right. “Shall be declared righteous.” Like James 1:22-25. [source]
1 Corinthians 2:14 Receiveth not [οὐ δέχεται]
Not, does not understand, but does not admit them into his heart; thus, according to New Testament usage, when the word is used in connection with teaching. See Luke 8:13; Acts 8:14; Acts 11:1; 1 Thessalonians 1:6; James 1:21. [source]
1 Corinthians 14:20 Malice [κακίᾳ]
See on James 1:21. [source]
1 Corinthians 13:12 Through a glass [δἰ ἐσόπτρου]
Rev., in a mirror. Through ( διά ) is by means of. Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface: others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. Ἔσοπτρον mirroroccurs only here and James 1:23. The synonymous word κάτοπτρον does not appear in the New Testament, but its kindred verb κατοπτρίζομαι tolook at one's self in a mirror, is found, 2 Corinthians 3:18. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice-stone was generally attached to it. Corinth was famous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mirrors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire person. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says: “There is no light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls: they are seen through a glass, dimly” (“Phaedrus,” 250). Compare “Republic,” vii., 516. [source]
Galatians 6:3 Deceiveth [φρεναπατᾷ]
N.T.oolxx, oClass. See the noun φεναπάτης deceiver Titus 1:10. Denoting subjective deception; deception of the judgment. The simple ἀπατᾶν to deceive, Ephesians 5:6; 1 Timothy 2:14; James 1:26, and often in lxx. Lightfoot thinks the compound verb may possibly have been coined by Paul. [source]
Galatians 2:6 Hopoioi []
is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε — de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. [source]
Galatians 2:6 Whatsoever they were [οποιοι ποτε ησαν]
Literally, “What sort they once were.” Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε — de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. They, I say, imparted nothing to me He starts over again after the two parentheses and drops the construction απο των δοκουντων — apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες — hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [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]
Ephesians 4:31 Malice [κακίᾳ]
The root of all the rest. See on James 1:21. [source]
Ephesians 6:16 Fiery darts [τὰ βέλη τὰ πεπυρωμένα]
Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides: “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound … . They also hung curtains of skills and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psalm 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Corinthians 10:13; Luke 22:32; James 1:2; 1 Peter 4:12; 2 Peter 2:9. [source]
Colossians 3:8 Put off [ἀπόθεσθε]
Compare Romans 13:12; Ephesians 4:22, Ephesians 4:25; Hebrews 12:1; James 1:21; 1 Peter 2:1. [source]
Colossians 3:8 Malice [κακίαν]
See on naughtiness, James 1:21. [source]
Colossians 2:4 Beguile [παραλογίζηται]
Only here and James 1:22. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishop, says: “He that fails in this, does not deceive the visible bishop, but attempts to cheat ( παραλογίζεται ) the Invisible” (Epistle to Magnesians, 3). The word is found in the Septuagint, Joshua 9:22; 1 Samuel 19:17; 2 Samuel 21:5. [source]
Colossians 2:18 Worship of angels [θρησκείᾳ]
See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27. [source]
Colossians 1:11 With joyfulness []
Compare Colossians 1:24; James 1:2, James 1:3; 1 Peter 4:13. Some connect with giving thanks, Colossians 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Colossians 1:24) and of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3. [source]
1 Thessalonians 5:13 Esteem [ἡγεῖσθαι]
Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philemon 2:3; James 1:2; 2 Peter 3:9. In both senses in Hebrews. See Hebrews 10:29; Hebrews 13:7. [source]
1 Thessalonians 2:17 Being taken from you [ἀπορφανισθέντες]
N.T.oolxx. Rev. better, being bereaved of you. From ὀρφανός bereftSee Mark 12:40, John 14:18; James 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1 Thessalonians 2:7, 1 Thessalonians 2:8. [source]
1 Timothy 6:14 Without spot [ἄσπιλον]
Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14. [source]
1 Timothy 5:22 Keep thyself pure [σεαυτὸν ἁγνὸν τήρει]
Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9. [source]
Titus 3:3 Divers lusts [ηδοναις ποικιλαις]
“Pleasures” Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. [source]
Titus 3:3 Malice [κακίᾳ]
Only here in Pastorals. See on James 1:21. In N.T. κακία is a special form of vice, not viciousness in general, as Cicero, Tusc. iv. 15, who explains by “vitiositas, a viciousness which includes all vices.” Calvin, on Ephesians 4:32, defines as “ a viciousness of mind opposed to humanity and fairness, and commonly styled malignity.” The homily ascribed to Clement of Rome, describes κακία as the forerunner ( προοδοίπορον ) of our sins (x). Malice is a correct translation. [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Deceived [πλανωμενοι]
Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Hebrews 8:6 Was established upon better promises [ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
Hebrews 3:1 Consider [κατανοήσατε]
Attentively, thoughtfully ( κατὰ ). See on James 1:23. The writer's habit is to use the communicative we or us identifying himself with his readers. [source]
Hebrews 10:24 Let us consider one another [κατανοῶμεν ἀλλήλους]
Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Hebrews 13:16 To do good [της ευποιιας]
Genitive case. Late compound from ευποιος — eupoios Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical. Forget not Prohibition with μη — mē and the present middle imperative of επιλαντανω — epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. Is well pleased Present passive indicative of ευαρεστεω — euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις — thusiais (sacrifices). [source]
Hebrews 2:4 God also bearing witness with them [συνεπιμαρτυρουντος του τεου]
Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω — sunepimartureō to join Here only in N.T., but in Aristotle, Polybius, Plutarch. Both by signs Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα — erga (works) of Christ. Τερας — Teras (wonder) attracts attention, δυναμις — dunamis (power) shows God‘s power, σημειον — sēmeion reveals the purpose of God in the miracles. For ποικιλαις — poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος — merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30. According to his own will The word τελησις — thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις — is f0). [source]
James 4:5 Do ye think [δοκεῖτε]
See on James 1:26. [source]
James 3:9 God, even the Father [τὸν Θεὸν καὶ πατέρα]
The proper reading is τὸν Κύριον , the Lord, and the καὶ , and, is simply connective. Read, therefore, as Rev., the Lord and Father. This combination of terms for God is uncommon. See James 1:27. [source]
James 3:6 The course of nature [τροχὸν τῆς γενέσεως]
A very obscure passage. Τροχός , (only here in New Testament), from τρέχω , to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Γενέσεως rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at Matthew 1:1, “the book of the generation of Jesus Christ,” where the meaning is origin or birth; the birth-book of Jesus Christ. The other passage is Matthew 1:18, according to the best texts, also meaning birth. In James 1:23, as we have seen, πρόσωπον τῆς γενέσεως , is the face of his birth. We may then safely translate τροχός by wheel; and as birth is the meaning of γένεσις in every New-Testament passage where it occurs, we may give it the preference here and render the wheel of birth - i.e., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon:“The chariot-wheel, like life, runs rolling round,”Tertullian says: “The whole revolving wheel of existence bears witness to the resurrection of the dead.” The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life. [source]
James 3:2 To bridle []
See on James 1:26. [source]
James 2:4 Judges of evil thoughts [κριταὶ διαλογισμῶν πονηρῶν]
Better, as Rev., “judgeswith evil thoughts.” The form of expression is the same as in Luke 18:6, κριτὴς τῆς ἀδικίας , the judge of injustice, i.e., the unjust judge. So James 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22). Compare Luke 5:21. Their evil processes of thought lead to these unjust discriminations. [source]
James 2:2 Vile [ῥυπαρᾷ]
Compare James 1:21; and see on 1 Peter 3:21. [source]
James 1:26 Religious [θρῆσκος]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
James 1:23 Beholding [κατανοοῦντι]
With the notion of attentively considering ( κατά , down into, or through; compare εἰς , into, James 1:25). Compare Luke 12:24, Luke 12:27; Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (James 1:25, looketh )It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer. [source]
James 2:2 Assembly [συναγωγὴν]
The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
James 1:21 Superfluity of naughtiness [περισσείαν κακίας]
A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here. [source]
James 1:6 Is like [εοικεν]
Second perfect active indicative with the linear force alone from εικω — eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx). [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 1:9 But [δε]
Return to the point of view in James 1:2. [source]
James 1:23 And not a doer [και ου ποιητης]
Condition of first class, assumed as true, and ου — ou (rather than μη — mē) contrasts ποιητης — poiētēs with ακροατης — akroatēs a man beholding Associative instrumental case after εοικεν — eoiken as in James 1:6. Note ανδρι — andri as in James 1:8 in contrast with γυναικι — gunaiki (woman), not αντρωπωι — anthrōpōi (general term for man). Present active participle of κατανοεω — katanoeō to put the mind down on (κατα νους — kataκατενοησεν — nous), to consider attentively, to take note of, as in James 1:24 (το προσωπον της γενεσεως αυτου — katenoēsen). [source]
James 1:6 Nothing doubting [μηδεν διακρινομενος]
Negative way of saying εν πιστει — en pistei (in faith), present passive participle of διακρινω — diakrinō old verb to separate Second perfect active indicative with the linear force alone from εικω — eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx).The surge of the sea Old word (from κλυζω — kluzō to wash against) for a dashing or surging wave in contrast with κυμα — kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν — eoiken In Ephesians 4:14 we have κλυδονιζω — kludonizō (from κλυδων — kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι — anemizomenōi). Present passive participle (agreeing in case with κλυδωνι — kludōni) of ανεμιζω — anemizō earliest known example and probably coined by James (from ανεμος — anemos), who is fond of verbs in ιζω — ̇izō (Mayor). The old Greek used ανεμοω — anemoō In Ephesians 4:14 Paul uses both κλυδονιζω — kludonizō and περιπερω ανεμωι — peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι — kludōni from ριπιζω — ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις — ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
James 1:12 Temptation [πειρασμον]
Real temptation here. See James 1:2 for “trials.”When he hath been approved (δοκιμος γενομενος — dokimos genomenos). “Having become approved,” with direct reference to το δοκιμιον — to dokimion in James 1:3. See also Romans 5:4 for δοκιμη — dokimē (approval after test as of gold or silver). This beatitude (μακαριος — makarios) is for the one who has come out unscathed. See 1 Timothy 6:9.The crown of life The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος — Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
James 1:25 He that looketh into [ο παρακυπσας]
First aorist active articular participle of παρακυπτω — parakuptō old verb, to stoop and look into (John 20:5, John 20:11), to gaze carefully by the side of, to peer into or to peep into (1 Peter 1:12). Here the notion of beside (παρα — para) or of stooping (κυπτω — kuptō) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with James 1:24 seems to preclude that here. [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 Not a hearer that forgetteth [ουκ ακροατης επιλησμονης]
“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. [source]
James 2:4 Judges with evil thoughts [κριται διαλογισμων πονηρων]
Descriptive genitive as in James 1:25. Διαλογισμος — Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι — ponēroi) and Mark 7:21 (κακοι — kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος — dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]
James 2:11 Now if thou dost not commit adultery, but killest [ου]
Condition of first class with δε — ou (not ει μη — mē) because of the contrast with ου — de whereas παραβατης νομου — ei mē would mean “unless,” a different idea. So ou in James 1:23.A transgressor of the law (parabatēs nomou) as in James 2:9. Murder springs out of anger (Matthew 5:21-26). People free from fleshly sins have often “made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins” (Hort). [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 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 2:12 By a law of liberty [δια νομου ελευτεριας]
The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια — dia with κρινω — krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” [source]
James 3:2 If not [ειου]
Condition of first class with ου — ou (not μη — mē) negativing the verb πταιει — ptaiei word In speech. The teacher uses his tongue constantly and so is in particular peril on this score.The same (ουτος — houtos). “This one” (not ο αυτος — ho autos the same).A perfect man “A perfect husband” also, for ανηρ — anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα — chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν — glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
James 3:2 A perfect man [τελειος ανηρ]
“A perfect husband” also, for ανηρ — anēr is husband as well as man in distinction from woman The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also (χαλιναγωγησαι και ολον το σωμα — chalinagōgēsai kai holon to sōma). See note on James 1:26 for this rare verb applied to the tongue (γλωσσαν — glōssan). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
James 3:2 To bridle the whole body also [χαλιναγωγησαι και ολον το σωμα]
See note on James 1:26 for this rare verb applied to the tongue Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (James 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Titus 1:11 about stopping people‘s mouths (επιστομιζω — epistomizō). [source]
James 3:6 The world of iniquity [ο κοσμος της αδικιας]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ — pur instead of after αδικιας — adikias then the phrase may be the predicate with κατισταται — kathistatai (present passive indicative of κατιστημι — kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος — kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας — adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα — hē spilousa holon to sōma). Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted).Setteth on fire Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
James 3:6 Which defileth the whole body [η σπιλουσα ολον το σωμα]
Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted). [source]
James 3:6 Setteth on fire [πλογιζουσα]
Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
James 3:6 The wheel of nature [τον τροχον γενεσεως]
Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. [source]
James 3:13 Wise and understanding [σοπος και επιστημων]
Σοπος — Sophos is used for the practical teacher (James 3:1), επιστημων — epistēmōn (old word from επισταμαι — epistamai here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 4:6, the two terms are practically synonyms.Let him shew (δειχατω — deixatō). First aorist active imperative of δεικνυμι — deiknumi old verb to show. As about faith in James 2:18. Emphatic position of this verb.By his good life For this literary Koiné word from αναστρεπομαι — anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας — en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 3:13 By his good life [εκ της καλης αναστροπης]
For this literary Koiné word from αναστρεπομαι — anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας — en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 3:13 In meekness of wisdom [εν πραυτητι σοπιας]
As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 4:11 Speak not one against another [μη καταλαλειτε αλληλων]
Prohibition against such a habit or a command to quit doing it, with μη — mē and the present imperative of καταλαλεω — katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
James 4:17 To do good [καλον ποιειν]
“To do a good deed.”And doeth it not (και μη ποιουντι — kai mē poiounti). Dative again of the present active participle of ποιεω — poieō “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26.Sin Unused knowledge of one‘s duty is sin, the sin of omission. Cf. Matthew 23:23. [source]
James 4:17 And doeth it not [και μη ποιουντι]
Dative again of the present active participle of ποιεω — poieō “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26. [source]
1 Peter 1:6 Manifold [ποικίλοις]
Literally the word means variegated. It is used to describe the skin of a leopard, the different-colored veinings of marble, or an embroidered robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, 1 Peter 4:10, of the grace of God, and James of temptations, as here (James 1:2). Compare πολυποίκιλος ,manifold, in Ephesians 3:10, applied to the wisdom of God. The word gives a vivid picture of the diversity of the trials, emphasizing this idea rather than that of their number, which is left to be inferred. [source]
1 Peter 1:6 Temptations [πειρασμοῖς]
Better, trials, as in margin of Rev., since the word includes more than direct solicitation to evil. It embraces all that goes to furnish a test of character. Compare James 1:2. [source]
1 Peter 1:19 Without spot [ἀσπίλου]
Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense. [source]
1 Peter 1:12 To look into [παρακύψαι]
A very graphic word, meaning to stoop sideways ( παρά )Used by Aristophanes to picture the attitude of a bad harp-player. Here it portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in James 1:25, describing him who looks into the perfect law of liberty as into a mirror; and in Luke 24:12; John 20:5, John 20:11, of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in παρά , beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare Hebrews 2:16; Ephesians 3:10. [source]
1 Peter 1:4 Undefiled [αμιαντον]
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. [source]
1 Peter 1:6 If need be [ει δεον]
Present active neuter singular participle of δει — dei (it is necessary). Some MSS. have εστιν — estin after δεον — deon (periphrastic construction). Condition of first class.Though ye have been put to grief (λυπητεντες — lupēthentes). First aorist passive participle (concessive circumstantial use) of λυπεω — lupeō to make sorrowful (from λυπη — lupē sorrow), old and common verb. See 2 Corinthians 6:10.In manifold temptations Just the phrase in James 1:2, which see note on. “Trials” clearly right here as there. Seven N.T. writers use ποικιλος — poikilos (varied). [source]
1 Peter 1:6 In manifold temptations [εν ποικιλοις πειρασμοις]
Just the phrase in James 1:2, which see note on. “Trials” clearly right here as there. Seven N.T. writers use ποικιλος — poikilos (varied). [source]
1 Peter 1:12 By the Holy Ghost [αποσταλεντι]
Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [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 1:6 Ye greatly rejoice [αγαλλιαστε]
Present middle indicative (rather than imperative) of αγαλλιαομαι — agalliaomai late verb from αγαλλομαι — agallomai to rejoice, only in lxx, N.T., and ecclesiastical literature as in Matthew 5:12.Now for a little while (ολιγον αρτι — oligon arti). Accusative case of time (ολιγον — oligon) probably as in Mark 6:31, though it can be used of space (to a small extent) as in Luke 5:3.If need be Present active neuter singular participle of δει — dei (it is necessary). Some MSS. have εστιν — estin after δεον — deon (periphrastic construction). Condition of first class.Though ye have been put to grief (λυπητεντες — lupēthentes). First aorist passive participle (concessive circumstantial use) of λυπεω — lupeō to make sorrowful (from λυπη — lupē sorrow), old and common verb. See 2 Corinthians 6:10.In manifold temptations Just the phrase in James 1:2, which see note on. “Trials” clearly right here as there. Seven N.T. writers use ποικιλος — poikilos (varied). [source]
1 Peter 1:12 It was revealed [απεκαλυπτη]
First aorist passive indicative of αποκαλυπτω — apokaluptō old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.Did they minister (διηκονουν — diēkonoun). Imperfect active of διακονεω — diakoneō old verb, to minister, “were they ministering.”Have been announced Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 Desire [επιτυμεω]
Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 To look into [παρακυπτω]
First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 2:1 Putting away therefore [αποτεμενοι ουν]
Second aorist middle participle of αποτιτημι — apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν — oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
1 Peter 4:10 Ministering [διακονουντες]
Present active participle plural of διακονεω — diakoneō common verb (Matthew 20:28), though εκαστος — hekastos (each) is singular.As good stewards (ως καλοι οικονομοι — hōs kaloi oikonomoi). For “steward” (οικονομος — oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος — kalos used with διακονος — diakonos in 1 Timothy 4:6.Of the manifold grace of God For ποικιλος — poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
1 Peter 4:10 Of the manifold grace of God [ποικιλης χαριτος τεου]
For ποικιλος — poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
1 Peter 1:12 Have been announced [ανηγγελη]
Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
2 Peter 3:14 Give diligence [σπουδασατε]
As in 2 Peter 1:10.That ye may be found (ευρετηναι — heurethēnai). First aorist passive infinitive (cf. ευρετησεται — heurethēsetai in 2 Peter 3:10). For this use of ευρισκω — heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7.Without spot and blameless Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
2 Peter 3:14 Without spot and blameless [ασπιλοι και αμωμητοι]
Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
1 John 1:7 All sin [πάσης ἁμαρτίας]
The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

Jude 1:21 Keep yourselves [εαυτους τηρησατε]
First aorist active imperative (of urgency) of τηρεω — tēreō In Judges 1:1 they are said to be kept, but note the warning in Judges 1:5 from the angels who did not keep their dominion. See also James 1:27. In Philemon 2:12 both sides (human responsibility and divine sovereignty are presented side by side). [source]
Revelation 22:11 He which is filthy [ὁ ῥυπῶν]
Only here in the New Testament. On the kindred noun ῥύπος filthsee on 1 Peter 3:21. Ῥυπαρία filthinessoccurs only in James 1:21; and the adjective ῥυπαρός filthyonly in James 2:2. [source]
Revelation 22:11 Let him do unrighteousness still [αδικησατω ετι]
First aorist (constative) active imperative of αδικεω — adikeō viewed here as a whole. The language is probably ironical, with a reminder of Daniel 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” First aorist (constative) passive imperative of ρυπαινω — rupainō old verb, to make foul or filthy (from ρυπος — rupos filth, 1 Peter 3:21, as is ρυπαρος — ruparos filthy), here only in N.T. The use of ετι — eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matthew 25:10; Luke 13:25). υπαρος — Ruparos occurs elsewhere in N.T. only in James 2:2, and ρυπαρια — ruparia (filthiness) only in James 1:21. So then “the righteous” The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter. [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 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]

What do the individual words in James 1:2 mean?

All joy esteem [it] brothers of me when trials you might fall into various
Πᾶσαν χαρὰν ἡγήσασθε ἀδελφοί μου ὅταν πειρασμοῖς περιπέσητε ποικίλοις

χαρὰν  joy 
Parse: Noun, Accusative Feminine Singular
Root: χαρά  
Sense: joy, gladness.
ἡγήσασθε  esteem  [it] 
Parse: Verb, Aorist Imperative Middle, 2nd Person Plural
Root: ἐπιτροπεύω 
Sense: to lead.
ἀδελφοί  brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
πειρασμοῖς  trials 
Parse: Noun, Dative Masculine Plural
Root: πειρασμός  
Sense: an experiment, attempt, trial, proving.
περιπέσητε  you  might  fall  into 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: περιπίπτω  
Sense: so to fall into as to be encompassed.
ποικίλοις  various 
Parse: Adjective, Dative Masculine Plural
Root: ποικίλος  
Sense: a various colours, variegated.