KJV: Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.
YLT: ye did live in luxury upon the earth, and were wanton; ye did nourish your hearts, as in a day of slaughter;
Darby: Ye have lived luxuriously on the earth and indulged yourselves; ye have nourished your hearts as in a day of slaughter;
ASV: Ye have lived delicately on the earth, and taken your pleasure; ye have nourished your hearts in a day of slaughter.
| Ἐτρυφήσατε | You lived in luxury |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: τρυφάω Sense: to live delicately, live luxuriously, be given to soft and luxurious life. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| ἐσπαταλήσατε | lived in self-indulgence |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: σπαταλάω Sense: to live luxuriously, lead a voluptuous life, (give one’s self to pleasure). |
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| ἐθρέψατε | You have fattened |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: τρέφω Sense: to nourish, support. |
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| καρδίας | hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἡμέρᾳ | [the] day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| σφαγῆς | of slaughter |
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Parse: Noun, Genitive Feminine Singular Root: σφαγή Sense: slaughter. |
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Greek Commentary for James 5:5
First aorist (constative, summary) active indicative of τρυπαω truphaō old verb from τρυπη truphē (luxurious living as in Luke 7:25, from τρυπτω thruptō to break down, to enervate), to lead a soft life, only here in N.T. [source]
First aorist (constative) active indicative of σπαταλαω spatalaō late and rare verb to live voluptuously or wantonly (from σπαταλη spatalē riotous living, wantonness, once as bracelet), in N.T. only here and 1 Timothy 5:6.Ye have nourished (ετρεπσατε ethrepsate). First aorist (constative) active indicative of τρεπω trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης sphagēs see Romans 8:36 (προβατα σπαγης probata sphagēs sheep for the slaughter, σπαγη sphagē from σπαζω sphazō to slay), consummate sarcasm on the folly of sinful rich people. [source]
First aorist (constative) active indicative of τρεπω trephō old verb, to feed, to fatten (Matthew 6:26). They are fattening themselves like sheep or oxen all unconscious of “the day of slaughter” (εν ημεραι σπαγης en hēmerāi sphagēs definite without the article) ahead of them. For this use of σπαγης sphagēs see Romans 8:36 (προβατα σπαγης probata sphagēs sheep for the slaughter, σπαγη sphagē from σπαζω sphazō to slay), consummate sarcasm on the folly of sinful rich people. [source]
Only here in New Testament. See on 2 Peter 2:13, on the kindred noun τρυφή , riot orrevel. Rev., ye have lived delicately. [source]
Only here and 1 Timothy 5:6. Ἐτρυφήσατε denotes dainty living: this word, luxurious or prodigal living. Rev., taken your pleasure, is colorless, and is no improvement on the A. V. [source]
All the best texts reject ὡς , as. The meaning of the passage is disputed. Some find the key to it in the words last days (James 5:3). The phrase day of slaughter is used for a day of judgment, Jeremiah 12:3; 25:34: (Sept.). According to this, the meaning is, the day of judgment, at the supposed near coming of Christ. Others explain that these men are like beasts, which, on the very day of their slaughter, gorge themselves in unconscious security. [source]
Reverse Greek Commentary Search for James 5:5
Lit., are in luxury. On ὑπάρχοντες , are, see on James 2:15. On τρυφῇ , luxury, see on 2 Peter 2:13, the only other place where it occurs. Compare the kindred verb τρυφάω , to live in luxury, James 5:5. [source]
From τρυπτω thruptō to break down, to enervate, an old word for luxurious living. See the verb τρυπαω truphaō in James 5:5.In kings‘ courts (εν τοις βασιλειοις en tois basileiois). Only here in the N.T. Matthew 11:8 has it “in kings‘ houses.” Luke 7:26, Luke 7:27 are precisely alike in Matthew 11:9, Matthew 11:10. See note on Matthew 11:9 for discussion. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; 2 Corinthians 3:2-36; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 1713529190_82. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Probably sisters and possibly twins. Both names come from the same root, the verb τρυπαω truphaō to live luxuriously (James 5:5). Denney suggests “Dainty and Disdain.” [source]
Only here and James 5:5. See note. Twice in lxx, Ezekiel href="/desk/?q=eze+16:49&sr=1">Ezekiel 16:49. [source]
Present active participle of σπλαταλαω splatalaō late verb (Polybius) from σπαταλη spatalē (riotous, luxurious living). In N.T. only here and James 5:5. [source]
Reflexive pronoun, accusative also with εδοχασεν edoxasen wanton First aorist (ingressive) active indicative of στρηνιαω strēniaō (to live luxuriously), verb in late comedy instead of τρυπαω truphaō (James 5:5), from στρηνος strēnos (Revelation 18:3), only here in N.T.So much give her of torment and mourning (τοσουτον δοτε αυτηι βασανισμον και πεντος tosouton dote autēi basanismon kai penthos). Second aorist active imperative of διδωμι didōmi to give. The correlative pronoun τοσουτον tosouton is masculine singular accusative, agreeing with βασανισμον basanismon for which see Revelation 9:5; Revelation 14:11, and is understood with the neuter word πεντος penthos (mourning), in N.T. only in James 4:9; Revelation 18:7.; Revelation 21:4 (kin to πατοσ πενομαι pathosκατημαι βασιλισσα penomai).I sit a queen Predicate nominative for the old form βασιλις basileia Feminine of the adjective πεντος ου μη ιδω chēros (barren), old word (Mark 12:40).Shall in no wise see mourning Confident boast of security with emphatic position of ου μη penthos (see above) and double negative οραω ou mē with the second aorist active subjunctive of horaō (defective verb). [source]