James 5:7-14 The Second Coming Should Affect How We Talk

Sermon & Translation by Nate Wilson for Christ the Redeemer Church, Manhattan, KS, 9 July 2023

v.9 Don’t Complain Against Your Christian Brothers

vs. 10-11 Endure Suffering With Patient Hope

Conclusion:

  1. Let your expectation of the return of Christ lead you to be longsuffering & steadfast in your heart to trust Jesus instead of grumbling against your brothers and sisters in Christ (vs. 8-9)

  2. Let the coming judgment by Christ lead you to study the history and theology of the prophets and apostles and equip you to suffer trials patiently, while the accountability of Christ’s coming judgment helps you turn away from lack of integrity in speech (vs. 10-12)

  3. And let the fact that Christ has come and now serves as our intercessor before the throne of heaven lead us to pray and sing praises to Him in every circumstance we find ourselves in, whether good or bad!

James 5:7-18 – Comparison Of Textual Traditions & VersionsA

ByzantineB

NAW

KJVC

Vulgate

PeshittaD

7̈ ΜακροθυμήσατεE οὖν, ἀδελφοί, ἕως τῆς παρουσίαςF τοῦ Κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπ᾿ αὐτῳ῀G ἕως H λάβῃ ὑετὸνI πρώϊμον καὶ ὄψιμον·

7 Be patient, therefore, bro­thers, until the coming of the Lord. Look, the farmer waits expect­antly for the valuable fruit from the earth, being patient about it until it happens to re­ceive the early and late rain;

7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, [and] hath [long] patience for it, until he receive the early and latter rain.

7 patientes igitur estote fratres usque ad adventum Domini ecce agricola expectat pretiosum fructum terrae patienter ferens donec accipiat temporivum et serotinum

7 [But, my] brethren, be ye patient until the advent of the Lord; like the husbandman, who waiteth for the precious fruit[s] of his ground, and is patient as to them, until he receive the early and the latter rain.

8̈ μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ Κυρίου ἤγγικε.

8 y’all also be patient – start making your hearts stead­fast, because the coming of the Lord has drawn near.

8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

8 patientes est­ote et vos confir­mate corda vestra quoniam adventus Domini ad­propinquavit

8 So also be ye patient, and fortify your hearts; for the advent of our Lord draweth nigh

9 μὴ στενάζετε κατ᾿ ἀλλήλων, ἀδελφοίJ, ἵνα μὴ Kκριθῆτε· ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκενL.

9 Stop expres­sing frustration against one another, broth­ers, lest y’all be judged. Look, the Judge has been standing in front of the door!

9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

9 nolite ingemescere fratres in alterutrum ut non iudicemini ecce iudex ante ianuam adsistit

9 Be not querulous one against another, my brethren, lest ye be judged: [for] lo, the judgment , standeth before the door.

10 ὑπόδειγ­μαM λάβετε, ἀδελφοί μουN, τῆς κακοπαθ­είαςO καὶ τῆς μακροθυμίαςP τοὺς προφή­τας, οἳ ἐλάλησαν Q τῷ ὀνόματι Κυρίου.

10 Brothers, start taking the prophets who made utterance in the name of the Lord as examples of suffering and of patience.

10 Take, my brethren, X the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

10 exemplum accipite fratres laboris et patientiae prophetas qui locuti sunt in nomine Domini

10 For patience in [your] afflictions, my brethren, take [to you] the example [of] the prophets, who spoke in the name of the Lord.

11 ἰδοὺ μακαρίζομενR τοὺς ὑπομέν­ονταςS· τὴν ὑπομονὴν ᾿ΙὼβT ἠκούσ­ατε, καὶ τὸ τέλος Κυρίου εἴδετεU, ὅτι πολύσπλαγχ­νός ἐστιν ὁ ΚύριοςV καὶ οἰκτίρμωνW.

11 See, those who were steadfast we consider blessed: You’ve heard of the stead­fastness of Job and seen the Lord’s goal, that the Lord is often-compassion­ate and merciful.

11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

11 ecce beatificamus qui sustinuerunt sufferentiam Iob audistis et finem Domini vidistis quoniam misericors est Dominus et miserator

11 [For] lo, we ascribe blessedness to them who have borne suffering. Ye have heard of the patience of Job; and ye have seen the result [which] the Lord [wrought for him]: for the Lord is merciful and compassionate.

12 Πρὸ πάντωνX δέ, ἀδελφοί μου, Yμὴ ὀμνύετε μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τὸ ναὶ ναὶ, καὶ τὸ οὒ οὔ, ἵνα μὴ ὑπὸ κρίσινZ πέσητε.

12 But before all things, my brothers, stop swearing, either by heaven or by earth, or by any other sort of oath, rather, for y’all, let your “Yes” mean “Yes,” and your “No,” “No,” lest you fall under condemnation.

12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

12 ante omnia autem fratres mei nolite iurare neque per caelum neque per terram neque aliud quodcumque iuramentum sit autem vestrum est est non non uti non sub iudicio decidatis

12 But above all things, my brethren, swear ye not; neither by heaven, nor by the earth, nor by any other oath: but let your [language] be yes, yes, and no, no, lest ye become obnoxious to judgment.

13 Κακο­παθεῖAA τις ἐν ὑμῖν; προσευχ­έσθωAB· εὐθυμεῖAC τις; ψαλλέτωAD·

13 Is anyone among y’all suffering? Let him keep praying! Is anyone in good cheer? Let him keep making music!

13 Is any among you afflicted? let him pray. Is any merry? let him sing [psalms].

13 tristatur aliquis vestrum oret aequo animo est psallat

13 [And if] any of you shall be in affliction, let him pray; [or] if he be joyous, let him sing [psalms].

14 ἀσθενεῖ τις ἐν ὑμῖν; προσ­καλεσάσθω τοὺς πρεσ­βυτέρους τῆς ἐκκλησίας, καὶ προσευξ­άσθωσαν ἐπ᾿ αὐτὸν ἀλείψ­αντεςAE αὐτὸνAF ἐλαίῳAG ἐν τῷ ὀνόματι τοῦ Κυρίου.

14 Is anyone among y’all sick? Let him call to himself the elders of the church, and let them pray over him after anointing him with oil in the name of the Lord.

14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

14 infirmatur quis in vobis inducat presbyteros ecclesiae et orent super eum unguentes eum oleo in nomine Domini

14 [And if] one X X is sick, let him call for the elders of the church; and let them pray for him, [and] anoint him with oil in the name of [our] Lord:

15 καὶ ἡ εὐχὴAH τῆς πίστεως σώσει τὸν κάμνονταAI, καὶ ἐγερεῖ αὐτὸν ὁ Κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώςAJ, ἀφεθήσεται αὐτῷ.

15 and the vow-prayer of faith will restore the one who is ailing and the Lord will raise him up, and if he happens to have committed sins, it will be forgiven him.

15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

15 et oratio fidei salvabit infirmum et adlevabit eum Dominus et si in peccatis sit dimittentur ei

15 and the prayer of faith will heal him who is sick, and [our] Lord will raise him up; and if sins have been committed by him, they will be forgiven him.

16 ἐξομο­λογεῖσθεAK ἀλλήλοις τὰ παραπτώματαAL, καὶ εὔχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε· πολὺ ἰσχύει δέησις δικαίου ἐνεργ­ουμένηAM.

16 Therefore, keep confes­sing your sins to one another and keep pray­ing on behalf of one another, so that y’all might be healed. The plea of a right­eous man has much strength when it is implemented.

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual [fervent] prayer of a righteous man availeth much.

16 confitemini ergo alterutrum peccata [vestra] et orate pro invicem ut salvemini multum enim valet deprecatio iusti adsidua

16 And confess ye [your] faults one to another, and pray ye one for another, that ye may be healed; for great is the efficacy of the prayer which a righteous man prayeth.

17 ᾿Ηλίας ἄνθρωπος ἦν ὁμοιοπαθὴςAN ἡμῖν, καὶ προσευχῇAO προσηύξατο τοῦ μὴ βρέξαι, καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας ἕξ·

17 The man Elijah had similar feelings to ours, and he prayed a prayer for it not to rain, so it did not rain on the earth for three years and six months!

17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth [by the space of] three years and six months.

17 Helias homo erat similis nobis passibilis et oratione oravit ut non plueret super terram et non pluit annos tres et menses sex

17 Elijah also was a man of sensations like us, and he prayed X that rain might not descend upon the earth; and it descended not, for three years and six months.

18 καὶ πάλιν προσηύξατο, καὶ ὁ οὐρανὸς ὑετὸν ἔδωκε καὶ ἡ γῆ ἐβλάστησε τὸν καρπὸν αὐτῆς.

18 Then he prayed again, and the sky gave rain and the earth sprouted its fruit.

18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

18 et rursum oravit et caelum dedit pluviam et terra dedit fructum suum

18 And again he prayed, and the heavens gave rain, and the earth gave forth its fruit[s].


1Calvin took a similar position: “James does not speak of oaths in general, nor does Christ in the passage to which I have referred; but both condemn that evasion which had been devised, when men took the liberty to swear without expressing the name of God, which was a liberty repugnant to the prohibition of the law… ‘Thou shalt not take the name of God in vain.’ It hence appears clear, that there is a right and lawful use of God’s name.” Baxter was quoted approvingly in Henry’s commentary: “all this is so far from forbidding necessary oaths that it is but to confirm them, by preserving the due reverence of them.”

2See Endnote AE for scriptural references. Cf. Henry’s commentary: “In the original it is only said ‘sing,’ psalletō, without the addition of “psalms” or any other word: and we learn from the writings of several in the first ages of Christianity (particularly from a letter of Pliny's, and from some passages in Justin Martyr and Tertullian) that the Christians were accustomed to sing hymns, either taken out of scripture, or of more private composure, in their worship of God… this however we are sure of, that the singing of psalms is a gospel ordinance…”

AWhen a translation adds words not in the Greek text, but does not indicate it has done so by the use of italics or greyed-out text, I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Greek word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. I also place an X at the end of a word if the original word is plural but the English translation is singular. I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. NAW is my translation. My original chart includes annotated copies of the NKJV, NASB, NIV, and ESV, but I erase them from the online edition so as not to infringe on their copyrights.

BThis Greek New Testament is the 1904 "Patriarchal" edition of the Greek Orthodox Church. The Robinson-Pierpont Byzantine majority text of the GNT and the Textus Receptus are very similar. The Westcott-Hort, Nestle-Aland, and UBS editions are a slightly-different family of GNTs developed in the modern era as a break from the traditional Greek Bible by compiling just a few of the oldest-known manuscripts, but even so, the practical differences in the text between these two editing philosophies are minimal.

C1769 King James Version of the Holy Bible; public domain.

DJames Murdock, A Literal Translation from the Syriac Peshito Version, 1851, Robert Carter & Brothers, New York. Scanned and transcribed by Gary Cernava and published electronically by Janet Magierra at http://www.lightofword.org

E“The Greek verb is in the aorist tense, giving us no basis to draw any conclusions about a particular nuance in the command. As so often, the aorist is chosen as the simplest, more straightforward way of issuing the command.” ~Douglas Moo, Pillar Commentary

FThis word is based on the component roots for “to be” and “alongside,” so not so much about the motion of “coming” but more about personal “presence” and visiting. It doesn’t occur in the Greek O.T. (except in the Apocrypha), but in the NT it describes visits from Bible characters to others and also seems to be a doctrinal word describing the “second coming/ parousia/return” of Christ.

GThe slight majority of Greek manuscripts spell this word with an accusative ending instead of the dative ending here, but it doesn’t affect the meaning. The Greek Orthodox and Textus Receptus editions of the GNT agree with the Critical editions on this one. All four Greek manuscripts from before the 9th century AD spell it with the dative ending, and there is a wide distribution of manuscripts with that spelling all the way out to the 13th century. The dative assumes a more figurative meaning for “upon” (“on the basis of”) rather than the more literal, physical connotation of the accusative case (“upon/against”), and this context calls for a figurative meaning.

HThe Textus Receptus follows 10 Greek manuscripts dating from the 4th through the 15th centuries that inserted the subjunctive particle αν (often translated “ever” in the sense of compounded uncertainty, such as “whenever”). This was rejected by the majority, Orthodox, and Critical editions of the GNT, but it makes no difference in meaning because the verb it follows is already subjunctive and thus already denotes uncertainty as to the timing of the rain without the need for the additional subjunctive particle.

I Critical editions of the GNT drop this word for “rain” out (because of 8 manuscripts which do so between the 4th and 15th centuries), as does the Vulgate, but it is supported by the majority of manuscripts (including the majority of 1st-millennium manuscripts of equal antiquity to those followed by the critical editions), the Textus Receptus and the Orthodox editions of the GNT, as well as by the Peshitta and most English translations (which find it too awkward to omit the word “rain”). The LXX references which use the words “early” and “late” in reference to rain all include the word for “rain” as well (Deut. 11:14; Hos. 6:3; Joel 2:23; Zech. 10:1; and Jer. 5:24), and they omit the word for “rain” when these words do not refer to rain (Ex. 9:32 - wheat, Hos. 9:10 - figs, Isa. 58:8 - light, Jer. 24:2 - figs), the one possible exception being “latter” in Prov. 16:15, which might or might not refer to rain, but is translated “latter rain” in most English versions. But as usual, the variant doesn’t change the meaning here in the English translations.

JManuscripts are split on whether to put the vocative (“brothers”) before or after the prepositional phrase (“against one another”), with the majority (and Peshitta) putting it after while P72 and the Vulgate put it before, but it makes no difference in meaning.

KTextus Receptus, with no known manuscript support, adds κατα- to this verb, which doesn’t significantly change its meaning. (Without the prefix, it means “judge” and with the prefix, it narrows the meaning to “condemn.”) Likewise, it also removes the definite article from the following word “judge” in Greek.

LThis is a Perfect tense spelling. There are Present tense spellings elsewhere in the NT, so I think this calls for a perfect tense rather than present tense in English translation. As for Biblical use of “standing in front of a door,” in the O.T., it denotes what a sentry does (Deut. 31:14-LXX only; Jdg. 4:20; 9:35, Neh. 7:3), and in the NT it denotes someone requesting entrance (Jn. 18:16; Rev. 3:20). This, however, appears to be in the context of judgment and condemnation, so these “doors/gates” could be the city entrance where judges traditionally sat to judge (Deut. 16:18), but perhaps Ezra 10:14 can be interpreted to indicate that it was customary for a judge to “stand” when he gave a judgment to a convicted criminal.

MThe idea of “exemplifying” a sufferer is expressed multiple times in the Apocryphal writings (2 Ma. 6:28, 31; 4 Ma. 17:23; Sir. 44:16) and also throughout the NT (Jn. 13:15; Heb. 4:11; 2 Pet. 2:6), although nowhere else with the verb “take.”

NAlthough the Byzantine majority of manuscripts and the TR and Patriarchal GNTs (and Peshitta) include this pronoun “my,” it does not appear in any Greek manuscripts from the first millennium (or in the Vulgate), and therefore is omitted from the critical editions. It doesn’t change the meaning, however, because, logically those whom you call “brothers” vocatively cannot be someone else’s brothers; they must be your own.

OTextus Receptus appears to have followed one Greek manuscript which puts “those who suffered” before the vocative “brothers,” but it doesn’t change the meaning.

Pcf. 4 Macc. 9:8 “For we, through this severe suffering and endurance shall have the prize of virtue and shall be with God”

QThe three oldest-known Greek manuscripts, followed by a dozen others across history (and by the modern critical GNTs), spell out the preposition “in” explicitly, but the overall majority of Greek manuscripts simply use the dative case for the words “the name,” which means the exact same thing.
Douglass Moo’s commentary noted that since the prophets not only suffered passively but also actively spoke out against injustice, James is not advocating exclusively for passive suffering; we can still speak out against evil.

Rcf. Job 29:10 And they that heard me blessed me…” (Brenton),
Luke 1:48 “For He has regarded the lowly state of His maidservant; For behold, henceforth all generations will call me blessed.”
Psalm 72:17 “His name shall endure forever; His name shall continue as long as the sun. And men shall be blessed in Him; All nations shall call Him blessed.” (NKJV)

SThis spelling in the Present tense (“those who endure”) is found in the Majority of Greek manuscripts and in the Patriarchal and TR editions, but the oldest-known manuscript containing this spelling dates to the 9th century. The same word in the Aorist tense (upomeinantaV – “those who endured”) is found in the three oldest-known manuscripts (dating to the 4th century) and a dozen others across history, as well as in the Vulgate, Coptic, and Syriac versions, thus it is the reading of the modern critical editions of the GNT.

Tcf. The Testament of Job 1:5, 27:6-7, contemporary with James.

U This indicative form, found in the Patriarchal, TR and modern critical editions of the GNT is supported by the original readings of the Vaticanus and Sinaiticus and 11 other manuscripts (but none dated between the 5th and 11th centuries), as well as the Vulgate, Peshitta, Coptic, and English versions, but the majority of Greek manuscripts from earliest to latest without gaps (including a correction to the Vaticanus and the original Alexandrinus) spell this word as an imperative (“Start seeing”).

VThe Patriarchal, TR, and modern critical editions include “the Lord,” following the three oldest-known manuscripts and about a dozen others across history as well as the Vulgate and Syriac and English versions. The majority of Greek manuscripts, however, beginning with 049 in the 9th century omit “the Lord,” but “the Lord” has already been stated earlier as a subject and thus would naturally be assumed as the subject here, so the omission doesn’t change the meaning.

WThe second word is in the repeated iterations of God’s self-attribution, from Ex. 3319 (&34:6, 2 Kings 13:23, 2 Chron. 30:9, Neh. 9:31, Ps. 24:6, 39:12 etc, Jonah 4:2, Rom. 9:15) on, but in those verses in the LXX, it is combined with elew (gracious) rather than splagn- (compassionate). The roots of the two words here are only found elsewhere in Phil. 2:1 and Col. 3:12 indicating character traits Christians should have, but this verse is the only one in the Greek Bible that contains the compounded form polysplagn- (lit. “many-compassion”).

X“Robinson (Ephesians, p. 279) cites like examples from the papyri at the close of letters. Here it means ‘But especially’” ~ATR, Word Pictures

YCompare with Jesus’ words in Matthew 5. Same letters are black, changed letters are orange, and letters dropped out are grey: μὴ ὀμόσαι [ὅλως]· μήτε [ἐν τῷ] οὐρανῷ, [ὅτι θρόνος ἐστὶν τοῦ θεοῦ,] 35 μήτε [ἐν] τῇ γῇ, [ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ,] μήτε εἰς Ἱεροσόλυμα, [ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως, 36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.] 37 ἔστω δὲ ὁ [λόγος] ὑμῶν ναὶ ναί, X X οὒ οὔ· τὸ δὲ [περισσὸν τούτων] ἐκ [τοῦ] πονηροῦ ἐστιν.

Z cf. v.9. TR and modern Greek Orthodox editions of the GNT follow the majority of manuscripts (the oldest of which dates to the 9th century) by inserting eiV (“into hypocrisy” or Geneva/KJV “into condemnation”), whereas the Patriarchal and modern critical editions (as well as ancient Latin, Syriac, Coptic and modern English versions) read simply “under judgment,” following 9 Greek manuscripts (which include the 4 oldest-known ones). There is no difference in meaning.
ATR Word Pictures: “Krisis (from krinō) is the act of judging rather than the judgment rendered (krima Jas. 3:1).”

AA cf. same word in v.10 referring to persecution. In fact, the three words in this passage (v.13 Κακοπαθει “bad-feeling,” v.14 ἀσθενεῖ “not strong”, and v.15 κάμνοντα “worn-out”) could perhaps be interpreted in terms of a person becoming emotionally fragile and needy due to persecution rather than due to physical ailment.

AB This seems to relate to 1:5 “let him ask of God”

AC This word only here and in Acts 27:22 & 25 in the Greek Bible. The Acts account is when Paul informs the despairing sailors that they will survive and commands them “to be of good cheer.”

AD Used in the LXX to translate זמר (“play/sing/make music” Judges 5:3, 2 Sam. 22:50, Psalms 7:18, 9:3&12, 17:50, 26:6, 29:5&13, etc.), שיר (“sing a song” Psalms 12:6, 20:14 – but translated ᾄσατε in Ps. 67:5 & 104:2 to distinguish it from זמר), and נגן (“strum a stringed instrument” 1 Sam 16:16-23, 19:9, 2 Ki. 3:15, Psalm 32:3, 68:13). Note, these are LXX references, not English Bible references, which may be a verse or a chapter different. In the NT, only here and Rom. 15:9 (where it is quoting a Psalm), 1 Cor. 14:15 (where it clearly refers to all sacred singing - not just Psalms), and Eph. 5:19 (where it is paired with ᾄδοντες to refer to “psalms, hymns, and spiritual songs” and is done “in the heart”).
cf. Vincent’s Word Studies: “The word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp-string, and so to play upon a stringed instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing praise generally.”

AE Douglass Moo suggested this was a “contemporaneous aorist” instead of standard grammar for subsequent action.

AF Westcott & Hort omitted “him” on the sole basis of its omission in the Vaticanus, but Nestle-Aland and the UBS wisely followed the manuscript and version evidence and restored it in their critical editions. It makes no difference in meaning either way, as the object “him” would be assumed even if it were not explicit.

AG This Greek word is used only a couple of times to speak of the anointing of priests (Exod. 40:15; Num. 3:3), never of kings. Not counting the anointing of inanimate objects (Gen. 31:13; Ezek. 13:10-12, 14-15; 22:28, Mk. 16:1), the vast majority of anointings of persons in the Bible was part of “dressing up” to go out for a special social event (Ruth 3:3; 2 Sam. 12:20; 14:2; 2 Ki. 4:2; 2 Chr. 28:15; Est. 2:12; Mic. 6:15; Dan. 10:3; Matt. 6:17; Lk. 7:38, 46; Jn. 11:2; 12:3). The only other mention of anointing with oil in connection with healing is in Mark 6:13.

AH This word is usually translated “vow” throughout English Bibles. These sorts of prayers were commonly made after making a sacrifice to God (Lev. 22:29, Num. 29:39, Deut. 12:6&26, Prov. 7:14, Jonah 1:16), and after these vows were “prayed” (Gen. 28:20-22, Num. 6:2ff, 21:2, Judges 11:30-31, 1 Sam. 1:11, 2 Sam. 15:7-8, Acts 18:18), then they had to be “paid” to God (Lev. 22:21, Lev. 27, Num. 30, Deut. 23:22, Psalm 21:26, 49:14, 64:2, 65:13, 115:9, Eccl. 5:3)

AI The only other use of this word in the Bible is in Hebrews 12:3 “Indeed, y'all must start thinking logically about the One who persevered through such antagonism under the agency of sinners toward Himself, in order that y'all might not continue to be weary, coming undone in your souls” (NAW)

AJ This is a 3rd class conditional.

AK 11 Greek manuscripts, including the three oldest-known, insert oun (“therefore”), and this extra words is in all the ancient versions (Vulgate, Syriac, and Coptic), so it is in the modern critical editions of the GNT. It doesn’t change the meaning of the text, since it is already a concluding statement.

AL Fourteen Greek manuscripts (including the three oldest-known) go against the majority of Greek manuscripts by reading “the sins” (taV amartiaV) instead of “the tresspasses.” The Vulgate supports the minority, and the Peshitta seems to support the majority. Thankfully, they effectively mean the same thing. Also, half a dozen manuscripts add “your (plural),” so the definite article should probably be translated pronomially.

AM This participle has a wide range of possible interpretation. Its root meaning is “energizing/working/effecting” but the middle/passive spelling can be ignored (which is what all the standard English versions do), or it could be interpreted reflexively “working itself out/making itself effective” or passive “being made effective.” The Greek grammar leaves it up to the interpreter to figure that out from context. Additionally, since this is a participle, the Greek grammar allows for it to be interpreted as an adjective modifying “prayer/request” (as the KJV and NASB read: “the effective/effectual prayer”) or as an adverbial temporal clause (as the ESV reads “as it is working,” following the RSV “in its working” – which was Vincent’s and A.T. Robertson’s position “when it works.” Mayor translated it passively “when it is exercised”), or as a conjunction to the main verb (as the NIV reads: “it is powerful and effective”). Thayer’s lexicon says it isn’t an adjective but is instead a causal participle “due to the fact that it exhibits its activity,” but Danker and Arndt & Gingrich translated it adjectivally as “effectively” (and Pershbacher as “earnest”). Wallace did not comment on it in his grammar. Milligan comments on it in his Proleg. p. 156, ExpT xxvi. p. 381 ff.

AN The only other scriptural occurrence of this verb is Acts 14:15 “...We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God...” (NKJV)

AO This is the third Greek word for prayer employed by James in this chapter: v.15 εὐχὴ = vow-prayer, v.16 δέησις = plea/petition, v.17 προσευχῇ = prayer.

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