James 1
The opening is one verse — no grace and peace, only a greeting infinitive. James, a slave of God and of the Lord Jesus Christ, greets the twelve tribes in the dispersion. Count it all joy when you fall into various testings, for the proving of your faith works out endurance; and when endurance has a perfect work, you are perfect and entire, lacking in nothing. If anyone lacks wisdom, let him ask of God, who gives to all generously and does not revile. But let him ask in faith, doubting nothing — the one who doubts resembles a wave of the sea, driven by the wind and tossed, a double-minded man, unsettled in all his ways. Let the lowly brother boast in his height and the rich one in his lowliness, because he will pass away like a flower of the grass: the sun rose with the scorching heat and withered the grass, and its flower fell, and the comeliness of its face perished. Blessed is the man who endures testing, because, having become approved, he will receive the crown of life. Let no one who is tested say he is tested by God; God is untemptable by evils and tests no one. Each is tested when he is dragged out and enticed by his own desire — desire conceives and bears sin, and sin, when it is finished, brings forth death. Every good giving and every perfect bounty is from above, coming down from the Father of lights, with whom there is no variation or shading of turning. Having willed it, he brought us forth by the word of truth. Let every person be quick to hear, slow to speak, slow to wrath — the wrath of man does not work the righteousness of God. Lay aside all filth and abundance of wickedness and receive in gentleness the implanted word. Be doers of the word and not hearers only: the hearer only is a man who looks at the face of his birth in a mirror, goes away, and immediately forgets what sort he was. The one who stoops to look into the perfect law of freedom and remains with it will be blessed in his doing. If anyone does not bridle his tongue, his religion is futile. Religion that is clean and undefiled before God the Father is this: to look upon orphans and widows in their affliction, and to keep oneself spotless from the world.
Why this rendering
Jas.1.4 Observation
Syntactic observation
Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν … The opening is one verse — no grace and peace, only the infinitive χαίρειν (the greeting of Acts 15:23 and 23:26) · the readers are ‘the twelve tribes in the dispersion’ · δοῦλος ‘slave’ is the only name James gives himself, and he does not say apostle · χαίρειν and χαράν come one after the other, so the greeting and ‘joy’ interlock on one root · πειρασμός ‘testing’ (as fixed at Gal 4:14) comes at vv.2 and 12, and πειράζω five times at vv.13-14 — one root crossing between trial and temptation · δοκίμιον ‘the proving’ stands with 1 Pet 1:7 and shares a root with δοκιμή ‘proof’ at Rom 5:4 · ὁλόκληρος ‘entire’ (as fixed at 1 Thess 5:23) stands beside τέλειος ‘perfect’ · λείπω ‘lack’ joins vv.4 and 5 — from lacking in nothing to lacking wisdom.
Rendering options · 3
Basis The letters of Acts 15:23 and 23:26 open with the same infinitive — one rendering for the three.
Basis James calls himself nothing but this, not an apostle — a softer word would blur the choice.
Basis It shares a root with ‘proof’ at Rom 5:4 and runs on to δόκιμος ‘approved’ at v.12 — another word would cut the thread.
Lost in translation
χαίρειν / χαράν (vv.1-2) — greeting and joy on one root. ‘Greetings / joy’ breaks the interlock.
πειρασμός / πειράζω (vv.2 · 12 · 13-14) — one root crossing between trial and temptation. One rendering keeps it.
δοκίμιον (v.3) / δόκιμος (v.12) — one root at the two ends. ‘Proving / approved’ joins them only in part.
λείπω (vv.4 · 5) — one verb joining two verses. ‘Lack’ keeps them together.
τέλειος / ὁλόκληρος (v.4) — two words of wholeness side by side. Both are kept apart.
The opening is one verse — no grace and peace. Neither locale adds any.
Why this rendering
Jas.1.8 Observation
Syntactic observation
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς … ἁπλῶς ‘generously’, ἀνεμίζομαι ‘be driven by the wind’, ῥιπίζομαι ‘be tossed’, δίψυχος ‘double-minded’ and ἀκατάστατος ‘unsettled’ all stand once in the New Testament · ἁπλῶς shares a root with ἁπλοῦς ‘sound’ at Matt 6:22, here of the giving hand · διακρίνω ‘doubt’ is the same word as ‘distinguish’ at 1 Cor 11:29 — the dividing done outward becomes a dividing within · ἔοικα ‘resemble’ stands only at Jas 1:6 and 1:23 · δίψυχος joins ‘two’ to ψυχή, and this edition’s ‘life’ for ψυχή does not show the root · ἀκατάστατος shares a root with ἀκαταστασία ‘upheaval’ at Luke 21:9 · v.8 has no verb — two adjectives resting on ‘that man’ of v.7.
Rendering options · 3
Basis At 1 Cor 11:29 it was ‘distinguish’ — here it is the dividing within, recorded as a site-bound rendering of one word.
Basis This edition fixes ψυχή as ‘life’, and ‘two-lived’ is not English — the sense is kept and the root recorded as lost.
Basis The text sets down two adjectives only — both languages need a copula, so it is supplied and recorded.
Lost in translation
ἁπλῶς (v.5) — one root with ‘sound’ at Matt 6:22. ‘Generously’ does not carry the link.
διακρίνω (v.6) — the same word as ‘distinguish’ at 1 Cor 11:29. The two places take different words.
δίψυχος (v.8) — ‘two’ joined to ψυχή. The root of ‘life’ does not show.
ἀνεμιζομένῳ / ῥιπιζομένῳ (v.6) — two passive participles side by side. Both keep them apart.
v.8 has no verb — both must supply a copula.
ἀκατάστατος (v.8) — one root with ‘upheaval’ at Luke 21:9. ‘Unsettled’ does not carry the link.
Why this rendering
Jas.1.12 Observation
Syntactic observation
Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ … ταπεινός ‘lowly’ and ταπείνωσις ‘lowliness’ interlock on one root at vv.9-10 — the lowly boasts in height, the rich in lowliness · v.10 has no verb — ‘let him boast’ from v.9 carries over · v.11 sets four aorists in a row and closes with one future (rose, withered, fell, perished → will fade) — the picture of Isa 40:6-7 · εὐπρέπεια ‘comeliness’ and μαραίνομαι ‘fade away’ stand once in the New Testament · καύσων ‘scorching heat’ (as fixed at Matt 20:12) · πορεία ‘journey’ (as fixed at Luke 13:22) is used of a man’s life · the genitive of στέφανος τῆς ζωῆς ‘the crown of life’ is left open · ⸀ἐπηγγείλατο has no subject — the Textus Receptus supplies ‘the Lord’, the base text does not · δόκιμος ‘approved’ (as fixed at 2 Cor 13:7) takes up δοκίμιον from v.3.
Rendering options · 3
Basis The text interlocks vv.9-10 on one root — different words would dissolve it.
Basis The text paints the picture as done and turns to the future when it comes to the man — levelling would lose the turn.
Basis Only the Textus Receptus supplies ‘the Lord’ — supplying it would render another text.
Lost in translation
ταπεινός / ταπείνωσις (vv.9-10) — one root interlocking two verses. ‘Lowly / lowliness’ keeps it.
v.10 has no verb — the imperative of v.9 carries over. Both keep it so.
Four aorists and one future (v.11) — the time changes at the end. Both render the change.
στέφανος τῆς ζωῆς (v.12) — the genitive reads two ways. Both leave it open.
⸀ἐπηγγείλατο (v.12) — no subject. Neither locale supplies one.
δοκίμιον (v.3) / δόκιμος (v.12) — one root closing the passage. English does not show it.
Why this rendering
Jas.1.18 Observation
Syntactic observation
μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ θεοῦ πειράζομαι … πειράζω comes five times at vv.13-14, and among them ἀπείραστος ‘untemptable’ stands once in the New Testament · v.15 carries the picture of birth to the end — having conceived, bears, is finished, brings forth · τίκτω ‘bear’ and ἀποκυέω ‘bring forth’ stand side by side in one verse and must be kept apart — ἀποκυέω is used again of God at v.18 · ἐξέλκω ‘be dragged out’, παραλλαγή ‘variation’, τροπή ‘turning’ and ἀποσκίασμα ‘shading’ all stand once in the New Testament · δόσις ‘giving’ (as fixed at Phil 4:15) and δώρημα ‘bounty’ (as fixed at Rom 5:16) stand side by side · πατὴρ τῶν φώτων ‘the Father of lights’ — which lights the text does not say · ἀπαρχή ‘firstfruits’ (as fixed at 1 Cor 16:15) · κτίσμα ‘creature’ (as fixed at 1 Tim 4:4).
Rendering options · 3
Basis τίκτω and ἀποκυέω stand side by side in one verse and the second returns of God at v.18 — one word for both would lose the thread.
Basis The text does not say — ‘heavenly lights’ would close it on stars.
Basis δόσις and δώρημα stand side by side and both are already fixed — one word would also collide with δωρεά and δῶρον.
Lost in translation
πειράζω five times (vv.13-14) — one root framing the passage. ‘Test’ joins the five.
τίκτω / ἀποκυέω (vv.15 · 18) — side by side in one verse, the second returning of God. Both keep them apart.
ἀπείραστος (v.13) — the negative of πειράζω. ‘Untemptable’ does not show the root.
πατὴρ τῶν φώτων (v.17) — which lights is not said. Both leave it unfilled.
τροπῆς ἀποσκίασμα (v.17) — turning and shadow drawn together. Both keep the phrase as it stands.
δόσις / δώρημα (v.17) — two nouns side by side. Both keep them apart.
Why this rendering
Jas.1.27 Observation
Syntactic observation
⸀Ἴστε, ἀδελφοί μου ἀγαπητοί … ποιητής ‘doer’ and ἀκροατής ‘hearer’ face each other five times at vv.22-25 — the two words of Rom 2:13 · ποίησις ‘doing’, ἐπιλησμονή ‘forgetting’, ῥυπαρία ‘filth’, ἔμφυτος ‘implanted’ and θρησκός ‘religious’ all stand once in the New Testament · ἔοικα ‘resemble’ returns from v.6 — the one like a wave and the one looking in a mirror · παρακύπτω ‘stoop to look in’ is the verb of looking into the empty tomb at Luke 24:12 and John 20:5·11 · γένεσις ‘birth’ (as fixed at Matt 1:1) attaches to ‘face’, and what the text means by it is left open · χαλιναγωγέω ‘bridle’ (1:26 · 3:2) is a different verb from φιμόω ‘muzzle’ at 1 Tim 5:18 · θρησκεία ‘religion’ (as fixed at Acts 26:5) comes twice, at vv.26 and 27 · ἐπισκέπτομαι ‘look upon’ (as fixed at Luke 1:68) · ἄσπιλος ‘spotless’ (as fixed at 1 Tim 6:14) · ἀποτίθημι ‘lay aside’ (as fixed at Eph 4:22) comes at v.21.
Rendering options · 3
Basis Rom 2:13 sets the same two words in the same contrast — another rendering would cut the link.
Basis Luke 24:12 and John 20:5·11 use this verb of looking into the tomb — ‘look into’ alone would lose the posture.
Basis The text attaches γένεσις to the face and does not say what it means — ‘natural face’ would close it one way.
Lost in translation
ποιητής / ἀκροατής (vv.22-25) — the two words of Rom 2:13, facing five times. Both use the same words.
ποιητής / ποίησις (vv.22 · 25) — one root at the two ends. ‘Doer / doing’ keeps it.
ἔοικα (vv.6 · 23) — the one like a wave and the one at the mirror. ‘Resemble’ joins the two.
παρακύψας (v.25) — the verb of looking into the empty tomb. Both keep the posture.
τῆς γενέσεως αὐτοῦ (v.23) — the genitive reads several ways. Both leave it open.
θρησκός / θρησκεία (vv.26-27) — one root three times. ‘Religious / religion’ keeps it.