The Meaning of James 2:2 Explained

James 2:2

KJV: For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

YLT: for if there may come into your synagogue a man with gold ring, in gay raiment, and there may come in also a poor man in vile raiment,

Darby: for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel,

ASV: For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;

KJV Reverse Interlinear

For  if  there come  unto  your  assembly  a man  with a gold ring,  in  goodly  apparel,  and  there come in  also  a poor man  in  vile  raiment; 

What does James 2:2 Mean?

Context Summary

James 2:1-13 - Avoid Servility To The Rich
This sin of making distinctions in God's house is as rife today as ever; and wherever it is practiced the divine Spirit departs. God's love is impartial, so far as outward appearances might affect it; and in His Church the only real differences must be those of humility, purity and righteousness.
"Blessed are the poor in spirit," whether they be rich in this world's goods or not. But it is easier for a poor man to be rich in faith and an heir of the Kingdom, because he can give more of his attention to the things of the Spirit.
The law of love must be supreme with us; and we must love our fellows, whatever their position or property, as ourselves, for Christ's sake. If we fail in this, we show that we have never entered into the heart of the Christian faith. A man may observe all the laws of health; but if he inhale one whiff of poison he may die; so we may be outwardly obedient to the entire Decalogue, but delinquency in love will invalidate everything. [source]

Chapter Summary: James 2

1  Do not regard the rich and despise the poor brothers;
13  rather we are to be loving and merciful;
14  and not to boast of faith without deeds;
17  because faith without deeds is useless;
19  as is the faith of the demons;
21  however, Abraham displayed both faith and actions;
25  as did Rahab

Greek Commentary for James 2:2

For [γαρ]
An illustration of the prohibition. [source]
If there come in [εαν εισελτηι]
Condition of third class (supposable case) with εαν — ean and second (ingressive) aorist active subjunctive of εισερχομαι — eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ — chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους — chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος — Ruparos (late word from ρυπος — rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος — ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος — plousios (rich). [source]
A man with a gold ring [ανηρ χρυσοδακτυλιος]
“A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ — chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους — chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent). [source]
In fine clothing [εν εστητι λαμπραι]
“In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος — Ruparos (late word from ρυπος — rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος — ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος — plousios (rich). [source]
Poor man [πτωχος]
Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος — plousios (rich). [source]
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]
Vile [ῥυπαρᾷ]
Compare James 1:21; and see on 1 Peter 3:21. [source]

Reverse Greek Commentary Search for James 2:2

Matthew 16:18 Thou art Peter [οὺ εἶ Πέτρος]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Job 14:13-157; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (1710818235_54), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Luke 15:22 Ring []
See on James 2:2. Compare Genesis 41:42. [source]
Luke 10:38 Received him into her house [υπεδεχατο αυτον εις την οικιαν]
Aorist middle indicative of υποδεχομαι — hupodechomai an old verb to welcome as a guest (in the N.T. only here and Luke 19:6; Acts 17:7; James 2:25). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (John 12:1.). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found. [source]
Luke 15:22 A ring [δακτυλιον]
Common in classical writers and the lxx, but here only in the N.T. From δακτυλος — daktulos finger. See χρυσοδακτυλιος — chrusodaktulios in James 2:2.Shoes (υποδηματα — hupodēmata). Sandals, “bound under.” Both sandals and ring are marks of the freeman as slaves were barefooted. [source]
Luke 23:11 Arraying him in gorgeous apparel [περιβαλων εστητα λαμπραν]
Second aorist active participle of περιβαλλω — periballō to fling around one. Λαμπραν — Lampran is brilliant, shining as in James 2:2, so different from the modest dress of the Master. This was part of the shame. [source]
John 6:59 In the synagogue [ἐν συναγωγῇ]
But the definite article is wanting; so that we must either understand in a synagogue, or in an assembly. See on James 2:2. Among the ruins at Tell Hum, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone, perhaps the lintel, carved with the pot of manna, and with a pattern of vine leaves and clusters of grapes. See a full account of these ruins in Thomson's “Land and Book, Central Palestine and Phoenicia,” pp. 417-419. [source]
John 2:15 Drove out [ἐξέβαλεν]
Literally, as Rev., cast out. See on Matthew 10:34; see on Matthew 12:35; see on Mark 1:12; see on James 2:25. [source]
John 15:15 No longer [ουκετι]
As he had done in John 13:16. He was their Rabbi (John 1:38; John 13:13) and Lord (John 13:13). Paul gloried in calling himself Christ‘s δουλος — doulos (bond-slave). Servants Bond-servants, slaves. I have called you friends Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good δουλοι — douloi Abraham was called the Friend of God (James 2:23). Are we friends of Christ? [source]
Acts 7:41 Offered [ἀνήγαγον]
Lit., led up. See on James 2:21. [source]
Acts 17:7 Whom Jason hath received [ους υποδεδεκται Ιασων]
Present perfect middle indicative of υποδεχομαι — hupodechomai to entertain, old verb, but in N.T. only in Luke 10:38; Luke 19:6; Acts 17:7; James 2:25. This is Jason‘s crime and he is the prisoner before the politarchs. [source]
Acts 21:11 His own feet and hands [εαυτου τους ποδας και τας χειρας]
Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). [source]
Acts 21:11 Paul‘s girdle [την ζωνην του Παυλου]
Old word from ζωννυμι — zōnnumi to gird. See note on Acts 12:8. His own feet and hands (εαυτου τους ποδας και τας χειρας — heautou tous podas kai tas cheiras). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). So As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν — paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Galatians 5:16-25; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; Romans 8:1-13. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, 2 Timothy 1:7; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Romans 8:9; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
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Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
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The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
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Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
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2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
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Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
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3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
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Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
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The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
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2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
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3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
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4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
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5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
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In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
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[source]

2 Corinthians 12:7 Messenger of Satan [ἄγγελος Σατᾶν]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
1 Thessalonians 1:1 The church [ἐκκλησίᾳ]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
Hebrews 13:15 Let us offer [ἀναφέρωμεν]
Lit. bring up the offering to the altar. See James 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1 Peter 2:5. [source]
Hebrews 11:31 The harlot Rahab [Ῥαὰβ ἡ πόρνη]
See Joshua href="/desk/?q=jos+6:17&sr=1">Joshua 6:17, and comp. James 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith, by rendering πόρνη landladyPerished not with ( οὐ συναπώλετο )N.T.oIn lxx see Numbers 16:26; Psalm 25:9; Psalm 27:3. [source]
Hebrews 11:17 When he was tried offered up [προσενήνοχεν πειραζόμενος]
The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. James 2:21. [source]
Hebrews 11:19 Accounting [λογισαμενος]
First aorist middle participle of λογιζομαι — logizomai Abraham had God‘s clear command that contravened God‘s previous promise. This was his solution of his difficult situation. God is able God had given him Isaac in his old age. God can raise him from the dead. It was Abraham‘s duty to obey God. In a parable See note on Hebrews 9:9 for παραβολη — parabolē Because of (οτεν — hothen whence) Abraham‘s superb faith Isaac was spared and so he received him back (εκομισατο — ekomisato) as almost from the dead. This is the test that Abraham stood of which James speaks (James 2:23). [source]
Hebrews 6:1 Wherefore [διο]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι — aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου — Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου — ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα — pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα — aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος — teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην — didachēn in apposition with τεμελιον — themelion may mean that there are only four included in the τεμελιον — themelion Two are qualitative genitives after τεμελιον — themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
James 2:6 Despised [ἠτιμάσατε]
Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in James 2:2, James 2:3. [source]
James 1:21 Filthiness [ῥυπαρίαν]
Only here in New Testament, but James uses the kindred adjective (James 2:2), “vile raiment.” Ῥύπος , filth, occurs in 1 Peter 3:21- on which see notes; and the verb ῥυπόω , to be filthy, is found in Revelation 22:11. [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 1:21 Filthiness [ρυπαριαν]
Late word (Plutarch) from ρυπαρος — ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment. [source]
James 2:3 And ye have regard to [επιβλεπσητε δε επι]
First aorist active subjunctive (still with εαν — ean of James 2:2) of επιβλεπω — epiblepō followed by repeated preposition επι — epi to gaze upon, old compound, in N.T. only here and Luke 1:48; Luke 9:38. [source]
James 2:23 Was fulfilled [επληρωτη]
First aorist passive indicative of πληροω — plēroō the usual verb for fulfilling Scripture. So James quotes Genesis 15:6 as proving his point in James 2:21 that Abraham had works with his faith, the very same passage that Paul quotes in Romans 4:3 to show that Abraham‘s faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. [source]
James 3:4 Are yet turned [μεταγεται]
Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25). [source]
James 4:4 A friend of the world [πιλος του κοσμου]
Predicate nominative with infinitive ειναι — einai agreeing with ος — hos See note on James 2:23 for πιλος τεου — philos theou (friend of God).Maketh himself (κατισταται — kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου — theou). [source]
James 1:21 Putting away [αποτεμενοι]
Second aorist middle participle of αποτιτημι — apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν — ruparian). Late word (Plutarch) from ρυπαρος — ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια — Perisseia is a late word (from περισσος — perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας — charas (of joy), in Romans 5:17 with χαριτος — charitos (of grace). Κακια — Kakia (from κακος — kakos evil) can be either general like ρυπαρια — ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι — en praūtēti). In docility. “The contrast is with οργη — orgē rather than κακιας — kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω — emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον — emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι — dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι — sōsai from σωζω — sōzō). [source]
James 4:5 The Scripture [η γραπη]
Personification as in Galatians 3:8; James 2:23. But no O.T. passage is precisely like this, though it is “a poetical rendering” (Ropes) of Exodus 20:5. The general thought occurs also in Genesis 6:3-5; Isaiah 63:8-16, etc. Paul has the same idea also (Galatians 5:17, Galatians 5:21; Romans 8:6, Romans 8:8). It is possible that the reference is really to the quotation in James 4:6 from Proverbs 3:34 and treating all before as a parenthesis. There is no way to decide positively. [source]
James 2:3 Weareth [πορουντα]
“Wearing,” present active participle of the old frequentative verb πορεω — phoreō (from περω — pherō), to bear constantly, to wear (Matthew 11:8). Note repeated article την — tēn (the) with εστητα — esthēta pointing to James 2:2.And say (και ειπητε — kai eipēte). Continuing the third-class condition with εαν — ean and second aorist active subjunctive of ειπον — eipon thou here in a good place (συ κατου ωδε καλως — su kathou hōde kalōs). Emphatic position of συ — su “Do thou sit here in a good place.” Present middle imperative of κατημαι — kathēmai to sit for the literary κατησο — kathēso See Matthew 23:6 for the first seats in the synagogue (places of honour).And ye say to the poor man Third class condition with εαν — ean continued as before Note article τωι — tōi pointing to James 2:2.Stand thou there (συ στητι εκει — su stēthi ekei). Second aorist (intransitive) active imperative of ιστημι — histēmi to place. Ingressive aorist, Take a stand. Συ — Su emphatic again. The MSS. vary in the position of εκει — ekei (there).Or sit under my footstool For this use of υπο — hupo “down against” or “down beside” see Exodus 19:17 υπο το ορος — hupo to oros (“at the foot of the mountain”) and υπο σε — hupo se (“at thy feet”) (Deuteronomy 33:3). Conquerors often placed their feet on the necks of the victims (Luke 20:43). [source]
James 2:3 And ye say to the poor man [και τωι πτωχωι ειπητε]
Third class condition with εαν — ean continued as before Note article τωι — tōi pointing to James 2:2.Stand thou there (συ στητι εκει — su stēthi ekei). Second aorist (intransitive) active imperative of ιστημι — histēmi to place. Ingressive aorist, Take a stand. Συ — Su emphatic again. The MSS. vary in the position of εκει — ekei (there).Or sit under my footstool For this use of υπο — hupo “down against” or “down beside” see Exodus 19:17 υπο το ορος — hupo to oros (“at the foot of the mountain”) and υπο σε — hupo se (“at thy feet”) (Deuteronomy 33:3). Conquerors often placed their feet on the necks of the victims (Luke 20:43). [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 4:4 Enmity with God [εχτρα του τεου]
Objective genitive τεου — theou with εχτρα — echthra (predicate and so without article), old word from εχτρος — echthros enemy (Romans 5:10), with εις τεον — eis theon (below and Romans 8:7).Whosoever therefore would be (ος εαν ουν βουλητηι — hos ean oun boulēthēi). Indefinite relative clause with ος — hos and modal εαν — ean and the first aorist passive (deponent) subjunctive of βουλομαι — boulomai to will (purpose).A friend of the world Predicate nominative with infinitive ειναι — einai agreeing with ος — hos See note on James 2:23 for πιλος τεου — philos theou (friend of God).Maketh himself (κατισταται — kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”An enemy of God Predicate nominative and anarthrous and objective genitive (τεου — theou). [source]
James 4:5 In vain [κενως]
Old adverb (Aristotle) from κενως — kenōs (James 2:20), here alone in N.T. “Emptily,” not meaning what it says.Made to dwell (κατωικισεν — katōikisen). First aorist active of κατοικιζω — katoikizō old verb, to give a dwelling to, only here in N.T.Long unto envying A difficult phrase. Some even take προς πτονον — pros phthonon with λεγει — legei rather than with επιποτει — epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα — to pneuma refer to the Holy Spirit as the subject of επιποτει — epipothei or to man‘s spirit as the object of επιποτει — epipothei Probably the former and επιποτει — epipothei then means to yearn after in the good sense as in Philemon 1:8. [source]
1 Peter 1:3 Unto a living hope [εις ελπιδα ζωσαν]
Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 Begat us again [αναγεννησας ημας]
First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 3:21 After a true likeness [αντιτυπον]
Water in baptism now as an anti-type of Noah‘s deliverance by water. For βαπτισμα — baptisma see note on Matthew 3:7. For αντιτυπον — antitupon see note on Hebrews 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding Simplex verb (σωζω — sōzō not the compound διασωζω — diasōzō). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh Αποτεσις — Apothesis is old word from αποτιτημι — apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου — Rupou (genitive of ρυπος — rupos) is old word (cf. ρυπαρος — ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον — alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω — eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον — eis theon (toward God) be taken with επερωτημα — eperōtēma or συνειδησεως — suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου — di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
1 Peter 3:21 Not the putting away of the filth of the flesh [ου σαρκος αποτεσις ρυπου]
Αποτεσις — Apothesis is old word from αποτιτημι — apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου — Rupou (genitive of ρυπος — rupos) is old word (cf. ρυπαρος — ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον — alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω — eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον — eis theon (toward God) be taken with επερωτημα — eperōtēma or συνειδησεως — suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου — di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
2 Peter 1:8 They make you to be [κατιστησιν]
“Render” (present active indicative of κατιστημι — kathistēmi old verb, James 3:6), singular because ταυτα — tauta neuter plural.Not idle nor unfruitful (ουκ αργους ουδε ακαρπους — ouk argous oude akarpous). Accusative predicative plural with υμας — humas understood, both adjectives with alpha privative, for αργος — argos see James 2:20 and for ακαρπος — akarpos Matthew 13:22.Knowledge “Full (additional) knowledge” as in 2 Peter 1:2. [source]
2 Peter 1:8 Not idle nor unfruitful [ουκ αργους ουδε ακαρπους]
Accusative predicative plural with υμας — humas understood, both adjectives with alpha privative, for αργος — argos see James 2:20 and for ακαρπος — akarpos Matthew 13:22. [source]
3 John 1:8 With the truth [συν]
So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]
3 John 1:8 To welcome [υπολαμβανειν]
Present active infinitive (habit of welcoming) of υπολαμβανω — hupolambanō old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one‘s protection like υποδεχομαι — hupodechomai (Luke 10:38).Such (τους τοιουτους — tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18).That we may be Purpose clause with ινα — hina and the present middle subjunctive of γινομαι — ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι — sunergoi). Old compound (συν εργον — sunτηι αλητειαι — ergon).With the truth So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]
3 John 1:8 That we may be [ινα γινωμετα]
Purpose clause with ινα — hina and the present middle subjunctive of γινομαι — ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι — sunergoi). Old compound (συν εργον — sunτηι αλητειαι — ergon).With the truth So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [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 2:9 Synagogue of Satan []
For synagogue, see on assembly, James 2:2, the only passage in which the word is used for a Christian assembly. This fact goes to support the literal explanation of the term Jews. For Satan, see on Luke 10:18. For John's use of the expression the Jews, see on John 1:19. The use of the word here in an honorable sense, so different from John's custom, has been urged against his authorship of Revelation. But John here only quotes the word, and, further, employs it without the article. [source]
Revelation 18:14 Goodly [λαμπρὰ]
A too indefinite rendering. Better, Rev., sumptuous. See on Luke 23:11; see on James 2:2. Mostly in the New Testament of clothing. See on Revelation 15:6. [source]
Revelation 15:6 White [λαυπρὸν]
Mostly applied in the New Testament to clothing, as Luke 23:11; Acts 10:30; James 2:2. Also to the water of life (Revelation 22:1), and the morning-star (Revelation 22:16). Rev., bright. [source]
Revelation 18:14 Are gone from thee [απηλτεν απο σου]
Prophetic aorist active indicative of απερχομαι — aperchomai with repetition of απο — apo things that were dainty and sumptuous “All the dainty and the gorgeous things.” Λιπαρος — Liparos is from λιπος — lipos (grease) and so fat, about food (here only in N.T.), while λαμπρος — lampros is bright and shining (James 2:2.), about clothing. [source]
Revelation 18:14 Which thy soul lusteth after [σου της επιτυμιας της πσυχης]
“Of the lusting of thy soul.”Are gone from thee (απηλτεν απο σου — apēlthen apo sou). Prophetic aorist active indicative of απερχομαι — aperchomai with repetition of απο — apo things that were dainty and sumptuous (παντα τα λιπαρα και τα λαμπρα — panta ta lipara kai ta lampra). “All the dainty and the gorgeous things.” Λιπαρος — Liparos is from λιπος — lipos (grease) and so fat, about food (here only in N.T.), while λαμπρος — lampros is bright and shining (James 2:2.), about clothing.Are perished from thee Prophetic second aorist middle indicative of απολλυμι — apollumi (intransitive).Shall find them no more at all (ουκετι ου μη αυτα ευρησουσιν — ouketi ou mē auta heurēsousin). Doubled double negative with future active, as emphatic a negation as the Greek can make. [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]

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

If for might come into assembly of you a man with a gold ring in apparel splendid might come in then also a poor [man] shabby
Ἐὰν γὰρ εἰσέλθῃ εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ εἰσέλθῃ δὲ καὶ πτωχὸς ῥυπαρᾷ

εἰσέλθῃ  might  come 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
συναγωγὴν  assembly 
Parse: Noun, Accusative Feminine Singular
Root: συναγωγή  
Sense: a bringing together, gathering (as of fruits), a contracting.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ἀνὴρ  a  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
χρυσοδακτύλιος  with  a  gold  ring 
Parse: Adjective, Nominative Masculine Singular
Root: χρυσοδακτύλιος  
Sense: gold ringed, adorned with gold rings.
ἐσθῆτι  apparel 
Parse: Noun, Dative Feminine Singular
Root: ἐσθής  
Sense: clothing, raiment, apparel.
λαμπρᾷ  splendid 
Parse: Adjective, Dative Feminine Singular
Root: λαμπρός  
Sense: shining.
εἰσέλθῃ  might  come  in 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
πτωχὸς  a  poor  [man] 
Parse: Adjective, Nominative Masculine Singular
Root: πτωχός  
Sense: reduced to beggary, begging, asking alms.
ῥυπαρᾷ  shabby 
Parse: Adjective, Dative Feminine Singular
Root: ῥυπαρός  
Sense: to be dirty, grow filthy.