KJV: Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
YLT: Abraham our father -- was not he declared righteous out of works, having brought up Isaac his son upon the altar?
Darby: Was not Abraham our father justified by works when he had offered Isaac his son upon the altar?
ASV: Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?
Ἀβραὰμ | Abraham |
Parse: Noun, Nominative Masculine Singular Root: Ἀβραάμ Sense: the son of Terah and the founder of the Jewish nation. |
|
πατὴρ | father |
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
|
ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
ἔργων | works |
Parse: Noun, Genitive Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
|
ἐδικαιώθη | was justified |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: δικαιόω Sense: to render righteous or such he ought to be. |
|
ἀνενέγκας | having offered |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναφέρω Sense: to carry or bring up, to lead up. |
|
Ἰσαὰκ | Isaac |
Parse: Noun, Accusative Masculine Singular Root: Ἰσαάκ Sense: the son of Abraham and Sarah. |
|
υἱὸν | son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
|
αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
θυσιαστήριον | altar |
Parse: Noun, Accusative Neuter Singular Root: θυσιαστήριον Sense: the altar for slaying and burning of victims used of. |
Greek Commentary for James 2:21
First aorist passive indicative of δικαιοω dikaioō (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ουκ ouk expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul‘s statement in Romans 4:1-5, where Paul pointedly says that it was the faith of Abraham (Romans 4:9) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (Romans 4:10) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. [source]
They use the same words, but they are talking of different acts. James points to the offering (ανενεγκας anenegkas second aorist - with first aorist ending - active participle of αναπερω anapherō) of Isaac on the altar (Genesis 22:16.) as proof of the faith that Abraham already had. Paul discusses Abraham‘s faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts 15; Gal 2). [source]
Incorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific work. Compare Genesis 22:16, Genesis 22:17. Rev., correctly, in that he offered. The word ἀνενέγκας is, lit., brought up to; and means, not actually to offer up in sacrifice (though Isaac was morally sacrificed in Abraham's will), but to bring to the altar as an offering See on 1 Peter 2:5. [source]
Reverse Greek Commentary Search for James 2:21
Lit., led up. See on James 2:21. [source]
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]
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]
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]
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]
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]
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]