KJV: If a brother or sister be naked, and destitute of daily food,
YLT: and if a brother or sister may be naked, and may be destitute of the daily food,
Darby: Now if a brother or a sister is naked and destitute of daily food,
ASV: If a brother or sister be naked and in lack of daily food,
| ἐὰν | Now if |
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Parse: Conjunction Root: ἐάν Sense: if, in case. |
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| ἀδελφὸς | a brother |
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Parse: Noun, Nominative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ἀδελφὴ | a sister |
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Parse: Noun, Nominative Feminine Singular Root: ἀδελφή Sense: a full, own sister. |
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| γυμνοὶ | without clothes |
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Parse: Adjective, Nominative Masculine Plural Root: γυμνός Sense: properly. |
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| λειπόμενοι | lacking |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: λείπω Sense: to leave, leave behind, forsake, to be left behind. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐφημέρου | of daily |
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Parse: Adjective, Genitive Feminine Singular Root: ἐφήμερος Sense: lasting for a day. |
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| τροφῆς | food |
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Parse: Noun, Genitive Feminine Singular Root: τροφή Sense: food, nourishment. |
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Greek Commentary for James 2:15
Condition again of third class (supposable case) with εαν ean and present active subjunctive of υπαρχω huparchō to exist, in the plural though η ē (or) is used and not και kai (and). Hence γυμνοι gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36.; John 21:7; Acts 19:16. [source]
Present passive participle of λειπω leipō and ablative case τροπης trophēs like λειπεται σοπιας leipetai sophias (James 1:5). The old adjective επημερος ephēmeros (ο επι ημεραν ων ho epi hēmeran ōn that which is for a day) occurs here only in the N.T., though επημερια ephēmeria (daily routine) is found in Luke 1:5, Luke 1:8. This phrase occurs in Diodorus, but not in lxx. [source]
The distinction between this word and the simple εἶναι , to be, is very subtle. The verb ὑπάρχω originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of εἶναι , of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, “If a brother or sister, having been in a destitute condition, be found by you in that condition.” Εἶναι , on the other hand, would simply state the present fact of destitution. See on 2 Peter 1:8. [source]
Lit., left behind; and hence lacking, as Rev. Compare James 1:4, James 1:5. This usage of the word occurs in James only. [source]
Only here in New Testament. [source]
Reverse Greek Commentary Search for James 2:15
Lit., are in luxury. On ὑπάρχοντες , are, see on James 2:15. On τρυφῇ , luxury, see on 2 Peter 2:13, the only other place where it occurs. Compare the kindred verb τρυφάω , to live in luxury, James 5:5. [source]
See on James 2:15. [source]
See on James 2:15. Rev., more literally, had been. [source]
See on James 2:15. [source]
Lit., being. See on James 2:15. [source]
Wrong. Sister means a christian woman, a fellow-member of the Church, as Romans 16:1; 1 Corinthians 7:15; James 2:15. It is in apposition with wife: A wife that is a sister or believer. So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona, who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare Matthew 8:14; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses. [source]
The allusion is probably to those which seem to be weaker in their original structure, naturally. This may be indicated by the use of ὑπάρχειν tobe (see on James 2:15); compare εἶναι tobe, in 1 Corinthians 12:23. Others explain of those which on occasion seem to be weaker, as when a member is diseased. [source]
Being. Not the simple είναι tobe, but stronger, denoting being which is from the beginning. See on James 2:15. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to which the sentence refers. In itself it does not imply eternal, but only prior existence. Form ( μορφή ). We must here dismiss from our minds the idea of shape. The word is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character. Thus it is distinguished from σχῆμα fashioncomprising that which appeals to the senses and which is changeable. Μορφή formis identified with the essence of a person or thing: σχῆμα fashionis an accident which may change without affecting the form. For the manner in which this difference is developed in the kindred verbs, see on Matthew 17:2. As applied here to God, the word is intended to describe that mode in which the essential being of God expresses itself. We have no word which can convey this meaning, nor is it possible for us to formulate the reality. Form inevitably carries with it to us the idea of shape. It is conceivable that the essential personality of God may express itself in a mode apprehensible by the perception of pure spiritual intelligences; but the mode itself is neither apprehensible nor conceivable by human minds. -DIVIDER- -DIVIDER- This mode of expression, this setting of the divine essence, is not identical with the essence itself, but is identified with it, as its natural and appropriate expression, answering to it in every particular. It is the perfect expression of a perfect essence. It is not something imposed from without, but something which proceeds from the very depth of the perfect being, and into which that being perfectly unfolds, as light from fire. To say, then, that Christ was in the form of God, is to say that He existed as essentially one with God. The expression of deity through human nature (Phlippians 2:7) thus has its background in the expression of deity as deity in the eternal ages of God's being. Whatever the mode of this expression, it marked the being of Christ in the eternity before creation. As the form of God was identified with the being of God, so Christ, being in the form of God, was identified with the being, nature, and personality of God. -DIVIDER- -DIVIDER- This form, not being identical with the divine essence, but dependent upon it, and necessarily implying it, can be parted with or laid aside. Since Christ is one with God, and therefore pure being, absolute existence, He can exist without the form. This form of God Christ laid aside in His incarnation. [source]
Third-class condition again continued from James 2:15 with second aorist active subjunctive ειπηι eipēi in peace Present active imperative of υπαγω hupagō Common Jewish farewell (Judges 18:6; 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9). Used by Jesus (Mark 5:34; Luke 7:50). [source]
“The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
Present imperative either middle (direct) or passive. We have τερμαινομαι thermainomai as a direct middle in John 18:18 (were warming themselves) and that makes good sense here: “Warm yourselves.” Χορταζω Chortazō was originally used for pasturing cattle, but came to be used of men also as here. “Feed yourselves” (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.And yet ye give not (μη δωτε δε mē dōte de). Third-class condition with δε de (and yet) and μη mē and the second aorist active subjunctive of διδωμι didōmi to give, cold deeds with warm words.The things needful to the body “The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
“Having need” (present active predicate participle of εχω echō agreeing with αδελπον adelphon). See the vivid picture of a like case in James 2:15. [source]
Present active subjunctive of τεωρεω theōreō like εχει echei just before.In need (χρειαν εχοντα chreian echonta). “Having need” (present active predicate participle of εχω echō agreeing with αδελπον adelphon). See the vivid picture of a like case in James 2:15.Shutteth up First aorist (effective) active subjunctive of κλειω kleiō to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα splagchna common in lxx and N.T. for the nobler viscera, the seat of the emotions, as in Philemon 2:11; Colossians 3:12). Only here in John.How (πως pōs). Rhetorical question like that in James 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need. [source]