James 2 (BHT-ATN)

“You, However, Dishonor the Poor”

1 It is without showing partiality,+ my brothers and sisters, that you are to live out+ your faith in our glorious Lord Jesus the Messiah. 2 Suppose that there comes into your synagogue, for example, a man wearing gold rings and fine clothes, and also+ a poor person dressed in rags. 3 If ᵖyou show special respect to the man who is wearing the fine clothes and say, “ˢYou sit here in this honorable seat,” while to the poor person you say, “ˢYou stand over there,” or, “Sit here on the floor by my feet,” 4 you have wavered in your hearts+ and shown yourselves to be judges with evil motives, have you not? 5 Listen, my dear brothers and sisters: God himself has chosen those who are poor and afflicted+ in the eyes of the world to become rich in faith+ and to be heirs of the Kingdom that he promised to those who remain loyal+ to him, has he not? 6 You, however, dishonor+ the poor. It is the rich who use their power to oppress you, is it not? They are the ones who are always dragging you into court, are they not? 7 It is they who profane that honorable name, is it not, which was pronounced over you to designate you as belonging to him+? 8 If, on the one hand, ᵖyou are obeying the royal command,+ laid down+ in the Scripture, “ˢYou are to love your neighbor as yourself,”+ ᵖyou are doing what is right. 9 If, however, on the other hand, you show partiality,+ you are doing something that is flagrantly+ sinful, and as a result are convicted by Torah+ as offenders guilty of disregarding God’s commandments.+ 10 If someone obeys the Torah+ in its entirety, you see, and yet falters+ in just one respect, he has sinned against all the commandments.+ 11 The one who gave the command, “ˢYou must not commit adultery,”+ you see, also said, “ˢYou must not murder.”+ Now let’s suppose that ˢyou don’t commit adultery, but that you do commit murder. Even though ˢyou haven’t committed adultery, the sin you have committed is against the same God whose righteous will is expressed in both prohibitions, and in the rest of the Torah+ as well.+ 12 This is how you are to speak and act: Like people whose own judgment is to be decided by the Torah that sets sinners free.+ 13 The ruling,+ you see, will be merciless for the person who refused to show mercy. Mercy triumphs over condemnation.+

“Faith by Itself...Is Dead”

14 What good is it, my brothers and sisters, if someone claims to have faith but has no deeds to prove it? Can this kind of faith save him? Of course not! 15 Suppose a brother or sister is poorly clothed,+ for example, and in need of daily food. 16 If one of you says to them, “Go in peace, keep warm and well fed,” but ᵖyou don’t do anything to help them with the basic necessities of life,+ what good is it? 17 In the same way, faith by itself, if it isn’t accompanied by good deeds, is dead. 18 But someone will object, “ˢYou have faith, whereas I myself have deeds.” To this I reply, “Try to prove ˢyour faith to me without deeds. You can’t!+ I, however, to ˢyou, will prove by my deeds that I really do have faith. 19 ˢYou believe that God is one. Excellent!+ Even the demons themselves believe that, and tremble with fear. 20 You foolish man! Would you like evidence that faith without deeds doesn’t do a thing? 21 What about Abraham, our ancestor+? It was by deeds that he was held to be righteous,+ was it not, when he offered up his son Isaac on the altar?+ 22 Can’t ˢyou see that his faith was at work with his deeds pushing them along, and that by his deeds his faith was made complete? 23 And so the Scripture was fulfilled, which says, ‘Abraham placed his faith in God, and it was put down on record for him as righteousness.’+ And he was called God’s friend.+” 24 ᵖYou must understand, then, that it is by deeds, and not by faith alone, that a person is held to be righteous. 25 Such is how it was, too, with Rahab the prostitute. It was by deeds that she was held to be righteous,+ was it not, when she gave lodging to the spies and helped them escape, then, by a different route? 26 Just as the body without breath,+ you see, is itself dead, likewise dead is faith without deeds.

+1:1Cf CJB.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:2The word used here (πειρασμός [ peirasmos]) can mean “trial” (see, eg, L-N, 27.46), “temptation” (see, eg, L-N, 88.308), or both. The context (cf vv 12-15) indicates that both are in view here. Cf the NLT at v 12.+1:5Lit lacks wisdom. ME(OTB)/IT (see BDAG, 934, sv σοφία 1.b.α.; TWOT, 283, sv khokmaw; UBSHS [Jm], 15). “Wisdom” has still been used in translation later in the verse.+1:5Lit it. See note at “discernment” above.+1:8Lit double-minded. ME (see UBSHS [Jm], 19). Cf NLT; Phps.+1:9Lit boast. ME (see translation and notes at 2 Co 2:14).+1:9Cf Jb 1:8; Re 2:9.+1:10Lit boast. “Boast” is used here in a sense opposite to v 9 (see translation and note there).+1:10Lit a blossom/flower of grass. ME (see BDAG, 80, sv ἄνθος; BSL, Jm 1:10, sv χόρτος; UBSHS [Jm], 25). Cf HCSB, ISV, NIV, NRSV.+1:10Is 40:6. Cf Ps 37, 49, 73.+1:11Lit the beauty of the face of it. ME (see BDAG, 410, sv εὐπρέπεια; L-N, 24.24; UBSHS [Jm], 27).+1:11Lit For the sun rises with scorching heat and dries up the grass and its flower falls off and the beauty of the face of it is destroyed. ME (see UBSHS [Jm], 26-7). Cf CJB, Phps, NEB, NRSV, REB. Koine Greek often uses parataxis in places where English prefers hypotaxis (see BDAG, 494, sv καί 1.b.β-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Also, the verbs used here are in the aorist tense, which, in addition to functioning gnomically, may also be functioning to give a sense of certainty.+1:12The word used here (πειρασμός [ peirasmos]) can mean “trial” (see, eg, L-N, 27.46), “temptation” (see, eg, L-N, 88.308), or both. The context indicates that both are in view here. Cf NLT.+1:12Lit he.+1:12Lit those who love. ME (see notes at Mt 10:37; Lk 14:26; Jn 12:5; 1 Co 16:22; UBSHS [Jn], 406; UBSHS [Jm], 31). Cf 2 Ti 2:12-13; Re 2-3.+1:13Lit is without temptation of evil things. ME (see ANLEX, 62, sv ἀπείραστος).+1:14Cf Gn 4:7.+1:14Lit he. ME/IT (see UBSHS [Jm], 35).+1:15Cf Gn 6, 15:16, 18:16-19:29; Mt 23:29-39; Lk 11:47-51; 1 Th 2:16; 2 Pt 2.+1:17Cf Gn 1:14-15; Ps 8, 19; Is 40:22-26.+1:17Lit with whom there is no change or shadow of turning. ME (see FSB, Jm 1:17; L-N, 58.44; UBSHS [Jm], 36).+1:18Lit bore us/gave us birth. ME (see ANLEX, 68, ἀποκυέω 2; BDAG, 114, sv ἀποκυέω b.; BSL, Jm 1:18, sv ἀποκυέω; L-N, 13.87; UBSHS [Jm], 37). Cf, eg, 2 Co 5:17.+1:18Or word.+1:18Lit so that we would be a kind of first-fruits of his creatures. ME(OTB)/IT (see LBD, sv firstfruits; UBSHS [Jm], 38). Cf, eg, Ex 23:19; Lv 2:12; Dt 26:2.+1:20The word used here (ὀργή [ orgē]—“wrath,” “fury,” “anger”) in this context means an anger joined with and/or fueled by pride and arrogance, and is contrasted below with a disposition that is “humble/gentle/even-tempered” (v 21) (see UBSHS [Jm], 45). In English, however, anger isn’t usually contrasted with humility. Hence, both anger and pride have been activated in translation here, with the contrast in the next verse corresponding on both levels.+1:21Or any remaining hint of wickedness, or the wickedness that is so rampant [around you]. Cf v 27.+1:21Lit the implanted word. ME/IT (see UBSHS [Jm], 47). Cf, eg, Mt 13:19.+1:21Or deliver.+1:21Lit save your souls. In the NT, ψυχή ( psuchē, “soul”) is often used to refer to the person as a whole, not just the inward self (see, eg, L-N, 9.20). Cf HCSB, NCV, NIV, TEV.+1:22Or teaching, or word.+1:22Lit Become doers of the word and not merely/only hearers, deceiving yourselves. ME (see UBSHS [Jm], 47-8). Cf CJB, GeCL, Gdspd, NET, NIV, NLT, TNT, TEV.+1:23Lit the face of his existence, or the face of his birth. ME(I/F) (see L-N, 13.71; UBSHS [Jm], 49). Cf LEB, HCSB, NET.+1:24Lit ...in a mirror. For he looks at himself and leaves and immediately forgets. Following the lead of the CEV in the choice of structuring here. Koine Greek often uses parataxis in places where some sort of hypotactic relationship is implied, and/or where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28).+1:25Some sort of slavery/oppression is implied here. Jm 2:12-13, and NT teaching more generally (see, eg, Jn 8, Rm 6), make it clear that freedom from sin and its penalty are meant here.+1:25Cf Mt 5:17-20; Jn 8; Ga 4.+1:25Lit not a hearer of forgetfulness, but a doer of action/work. ME (see UBSHS [Jm], 52). Cf Gdspd; NCV, NIV, NLT, TEV.+1:25Or in, or as a result of. Cf NLT; L-N, 89.26, 89.48.+1:26Lit does not bridle. ME (see L-N, 8.85). Cf NIV.+1:26Cf Jr 17:9.+1:26Lit is futile. ME (see UBSHS [2 Pt], 133; translation and notes at Rm 1:21; Eph 4:17).+1:27Lit is this.+2:1Lit not accepting face. ME(I/F) (see translation and notes at Mt 22:16; L-N, 88.238, 88.239).+2:1Lit have, or hold. ME. Cf CJB, ISV.+2:2Lit and comes in also.+2:4Or shown favoritism among yourselves.+2:5ME(OTB)/IT (see translation and notes at Mt 5:3). Cf, eg, Ps 34:6.+2:5Cf Re 2:9.+2:5Lit who love. ME (see notes at Mt 10:37; Lk 14:26; Jn 12:5; 1 Co 16:22; UBSHS [Jn], 406; UBSHS [Jm], 31). The meaning is the same here as at v 1:12, with affliction and trial assumed in the poverty (cf, eg, v 1:9 above; Re 2:9-11).+2:6Or have dishonored.+2:7Lit the name that was called upon you. ME (see BDAG, 363, sv ἐπί 1.c.γ.; Ibid, 373, sv ἐπικαλέω 2; L-N, 11.28; NET Bible Notes, Jm 2:7).+2:8Or law, or instruction. The Scripture quotation that follows indicates that a specific Torah command is in view here.+2:8Or according to. Cf REB and TNT in ESS (Jm), 78; HCSB, NIV, TEV.+2:8Lv 19:18+2:9Lit accept a face. ME(I/F) (see translation and notes at Mt 22:16; L-N, 88.238).+2:9Intentionality and willfulness are implied in the verb used here (lit “working sin”) (see UBSHS [Jm], 74).+2:9Or the Law.+2:9Lit convicted by the Law as transgressors. ME (see BSL, Jm 2:9, sv ἐλέγχω; UBSHS [Ga], 48; UBSHS [Jm], 74; translation and note at Ga 2:18).+2:10Or the Law.+2:10Lit stumbles.+2:10Lit he has become guilty of all things. ME (see BDAG, 338, sv ἔνοχος 2.b.γ.).+2:11Ex 20:14; Dt 5:18+2:11Ex 20:13; Dt 5:17+2:11Or the Law, or the written code.+2:11Lit If you don’t commit adultery, but commit murder, you have become a transgressor of the Law. ME/IT (see UBSHS [Jm], 76). Cf, eg, Gn 20:6, 39:9; 2 Sm 12:13; Ps 51:4.+2:12Lit like [people] going to be judged by the law of freedom. ME (see UBSHS [Jm], 77; translation and note at v1:25 above). The context (see vv 10-11, 13) makes it clear that those standing in court are already guilty and therefore in need of mercy. Cf Mt 5:7, 6:12-15; Lk 6:36; Rm 2.+2:13Or judgment, or verdict.+2:13Or over judgment, or over punishment.+2:15Lit naked. ME (see ANLEX, 102, sv γυμνός 1.b.). Cf ESV, LEB, NET.+2:16Lit do not give them the needful things of the body. ME (see BDAG, 383, sv ἐπιτήδειος; UBSHS [Jm], 86). Cf NIV, TEV.+2:18Lit Show me your faith without deeds. ME//IT (see UBSHS [Jm], 89).+2:19Lit You do well. EFE. Cf REB in ESS (Jm), 97; CJB, ISV, NCV, NIV, NLT, TEV.+2:21Or forefather. Lit father.+2:21Cf Gn 22:12: “...for now I know that you fear God, seeing that you have not withheld your son” (ESV). Cf also Gn 22:16-17: “Because you have done this...I will surely bless you” (ESV).+2:21Cf Gn 22:12-18.+2:23Gn 15:6.+2:23Cf 2 Ch 20:7, Is 41:8.+2:25Cf Jsh 6:13: “But Joshua spared Rahab the prostitute...because she hid the men Joshua had sent as spies to Jericho” (NIV).+2:26Or without spirit.