KJV: But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
YLT: and ye did dishonour the poor one; do not the rich oppress you and themselves draw you to judgment-seats;
Darby: But ye have despised the poor man. Do not the rich oppress you, and do not they drag you before the tribunals?
ASV: But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats?
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἠτιμάσατε | have dishonored |
Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀτιμάζω Sense: to dishonour, insult, treat with contempt. |
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πτωχόν | poor |
Parse: Adjective, Accusative Masculine Singular Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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πλούσιοι | rich |
Parse: Adjective, Nominative Masculine Plural Root: πλούσιος Sense: wealthy, abounding in material resources. |
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καταδυναστεύουσιν | are oppressing |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: καταδυναστεύω Sense: to exercise harsh control over one, to use one’s power against one. |
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ἕλκουσιν | dragging |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἑλκύω Sense: to draw, drag off. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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κριτήρια | court |
Parse: Noun, Accusative Neuter Plural Root: κριτήριον Sense: the instrument or means of trying or judging anything. |
Greek Commentary for James 2:6
First aorist active indicative of ατιμαζω atimazō old verb from ατιμος atimos dishonoured (Matthew 13:57). In the act of partiality pictured in James 2:3. [source]
Not very common compound Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you (ελκουσιν υμας helkousin humas). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.Before the judgment-seats “To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3. [source]
“To courts of justice” as in 1 Corinthians 6:2, 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω krinō to judge, κριτης kritēs (judge), place where judgment is given. [source]
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]
Only here and Acts 10:38. The preposition κατά , against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3, and exercise dominion, Matthew 20:25, both compounded with this preposition. [source]
Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, “a lictoribus trahi, to be dragged by the lictors to judgment;” Acts 8:3, of Saul haling or hauling men and women to prison; and Luke 12:58. [source]
Only here and 1 Corinthians 6:2, 1 Corinthians 6:4. [source]
Reverse Greek Commentary Search for James 2:6
Only here and James 2:6, on which see note. [source]
First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. [source]
Second aorist middle participle of επιλαμβανω epilambanō as in Acts 9:27; Acts 17:19, but here with hostile intent. Dragged (ειλκυσαν heilkusan). First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. Into the marketplace Into the Roman forum near which would be the courts of law as in our courthouse square, as in Acts 17:17. Marketing went on also (Mark 7:4), when the crowds collect (Mark 6:56), from αγειρω ageirō to collect or gather. Unto the rulers (επι τους αρχοντας epi tous archontas). General Greek term for “the magistrates.” [source]
First aorist active indicative of ελκυω helkuō late form of the old verb ελκω helkō (also in James 2:6) to draw as a sword, and then to drag one forcibly as here and Acts 21:30. It is also used of spiritual drawing as by Jesus in John 12:32. Here it is by violence. [source]
The word means, 1, The instrument or rule of judging; 2, the tribunal of a judge. It occurs only here, 1 Corinthians 6:4, and James 2:6, where it means judgment-seats. This latter gives a good sense here without having recourse to the meaning suit or case, which lacks warrant. So Rev., in margin, “are ye unworthy of the smallest tribunals? ” That is, are ye unworthy of holding or passing judgment in such inferior courts? [source]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
In faith and grace. Compare James 2:6, James 2:7; 1 Timothy 6:17, 1 Timothy 6:18; Luke 12:21; Matthew 19:21. [source]