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James, Chapter 1

James, Chapter 1. Recognizing the Authentic Voice of Jesus in the New Testament Letters. Outline. Introduction: Chapter 1 Body: Chapter 2-5:6 Conclusion: 5:7-20. Introduction: Chapter 1 1:1 Greetings 1:2-11 Testing, Wisdom and the Lowly 1:12-27 Testing, Hearers and Doers of the Word

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James, Chapter 1

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  1. James, Chapter 1 • Recognizing • the Authentic Voice of Jesus in the New Testament Letters

  2. Outline • Introduction: Chapter 1 • Body: Chapter 2-5:6 • Conclusion: 5:7-20

  3. Introduction: Chapter 1 • 1:1 Greetings • 1:2-11 Testing, Wisdom and the Lowly • 1:12-27 Testing, Hearers and Doers of the Word • Body: Chapter 2:1-5:6 • 2:1-13 Do Not Show Favoritism • 2:14-26 Doers of the Word / Faith and Works • 3:1-12 The Tongue and Speech • 3:13-4:10 Call to Friendship with God • 4:11-12 Speaking Evil Against Another • 4:13-5:6 Judgment on the Rich because of Friendship with the World • Conclusion: 5:7-20 • 5:7-11 Call to Patient Endurance • 5:12 Call to Avoid Taking Oaths • 5:13-18 Prayer • 5:19-20 The Great Commission

  4. James 1:1 ¶ James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. James 1:2 ¶ My brethren, count it all joy when ye fall into divers temptations; James 1:3 Knowing this, that the trying of your faith worketh patience. James 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. James 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James 1:7 For let not that man think that he shall receive any thing of the Lord. James 1:8 A double minded man is unstable in all his ways.

  5. James 1:1 ¶ James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. James 1:2 ¶ My brethren, count it all joy when ye fall into divers temptations; James 1:3 Knowing this, that the trying of your faith worketh patience. James 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. James 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James 1:7 For let not that man think that he shall receive any thing of the Lord. James 1:8 A double minded man is unstable in all his ways.

  6. Key points? • “‘The testing of your faith’ (1:3) seems to be the key which James left hanging at the front door, intended to unlock the contents of the book.” • That we become “perfect and complete, lacking in nothing.” (1:4) • Not the opposite, which is “double minded.” (v 6-8)

  7. Pres Uchtdorf, Nov 2009

  8. Themes • Perfection and Purity: Especially in Judaic thought • Wisdom: A divine gift • James and the Heritage of Jesus

  9. Perfection and Purity • Greek Teleios appears in 1:4 (twice), 17, 25, 3:2, then as a verb in 2:8 and 2:22 • More usage proportionally than any other New Testament writing.

  10. What might James have been thinking of when he used teleios? • Translates Hebrew word tamyim in the following verses: Gen. 6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. Deut. 18:13 Thou shalt be perfect with the LORD thy God. Ex. 12:5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 2Sam. 22:26 With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright.

  11. Purity in the context of sacrificial rites: Three attributes • Wholeness or completeness -- true to its original constitution. • Given wholeheartedly to God -- no idolatry, no worship of other gods. And in a community. • A dedicated life as demonstrated by strict obedience to God’s law

  12. Ancient Purity Laws: Mosaic ordinances • What are our modern purity laws today? • See: temple recommend interview • What is their function? • Social markers, but also a definition of who has access to God. • James sees clear contrast between the life led in friendship with God, versus in friendship with the world. 4:4. Purity is a key part of this. • What is the relationship between ritual purity and “perfection”?

  13. Wisdom: The Divine Gift • Proverbs 8:22-36 • Psalms 119:97-98

  14. Prov. 8:22 The LORD created38 me as the beginning39 of his works,40 before his deeds of long ago. Prov. 8:23 From eternity I was appointed,41 from the beginning, from before the world existed.42 Prov. 8:24 When there were no deep oceans43 I was born,44 when there were no springs overflowing45 with water; Prov. 8:25 before the mountains were set in place– before the hills–I was born, Prov. 8:26 before he made the earth and its fields,46 or the beginning47 of the dust of the world. Prov. 8:27 When he established the heavens, I was there; when he marked out the horizon48 over the face of the deep, Prov. 8:28 when he established the clouds above, when the fountains of the deep grew strong,49 Prov. 8:29 when he gave the sea his decree that the waters should not pass over his command,50 when he marked out the foundations of the earth, Prov. 8:30 then I was51 beside him as a master craftsman,52 and I was his delight53 day by day, rejoicing before him at all times, Prov. 8:31 rejoicing in the habitable part of his earth,54 and delighting55 in its people.56 Prov. 8:32 “So now, children,57 listen to me; blessed are those who keep my ways. Prov. 8:33 Listen to my instruction58 so that you may be wise,59 and do not neglect it. Prov. 8:34 Blessed is the one60 who listens to me, watching61 at my doors day by day, waiting62 beside my doorway.63 Prov. 8:35 For the one who finds me finds64 life and receives65 favor from the LORD. Prov. 8:36 But the one who does not find me66 brings harm67 to himself;68 all who hate me69 love death.” Prov. 8:22 ¶ The LORD possessed me in the beginning of his way, before his works of old. Prov. 8:23 I was set up from everlasting, from the beginning, or ever the earth was. Prov. 8:24 When there were no depths, I was brought forth; when there were no fountains abounding with water. Prov. 8:25 Before the mountains were settled, before the hills was I brought forth: Prov. 8:26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. Prov. 8:27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth: Prov. 8:28 When he established the clouds above: when he strengthened the fountains of the deep: Prov. 8:29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: Prov. 8:30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; Prov. 8:31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men. Prov. 8:32 ¶ Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. Prov. 8:33 Hear instruction, and be wise, and refuse it not. Prov. 8:34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. Prov. 8:35 For whoso findeth me findeth life, and shall obtain favour of the LORD. Prov. 8:36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.

  15. Proverbs 8:22 38tn There are two roots hDnDq (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22–31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42). 39tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174–75 §10.2.3c). 40tnHeb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God. sn The claim of wisdom in this passage is that she was foundational to all that God would do. Proverbs 8:23 41tn The first parallel verb is yI;tVkA;sIn (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.” 42tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context. Proverbs 8:24 43sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (tOwmOhV;t, teéhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first — wisdom was. 44tn The third parallel verb is yI;tVlDlOwj (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” — not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of hDnDq (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification. 45tnHeb “made heavy.” Proverbs 8:26 46tnHeb “open places.” 47tn Here vaOr (ro}sh) means “beginning” with reference to time (BDB 911 s.v. 4.b). Proverbs 8:27 48sn The infinitive construct Owq…wjV;b (beékhuqo, “to cut; to engrave; to mark”) and the noun g…wj (khug, “horizon; circle”) form a paronomasia in the line. Proverbs 8:28 49tn To form a better parallel some commentators read this infinitive zOwzSoA;b (ba}azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here. Proverbs 8:29 50tnHeb “his mouth.” Proverbs 8:30 51tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27. 52tn Critical to the interpretation of this line is the meaning of NOwmDa (}amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” — a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30, ” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24, ” CBQ 41 [1979]: 365-79). 53tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not. Proverbs 8:31 54tn The two words are synonymous in general and so could be taken to express a superlative idea — the “whole world” (cf. NIV, NCV). But lEbE;t (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive. 55tnHeb “and my delights” [were] with/in.” 56tnHeb “the sons of man.” Proverbs 8:32 57tnHeb “sons.” Proverbs 8:33 58tnHeb “discipline.” 59tn The construction uses two imperatives joined with the vav (w); this is a volitive sequence in which result or consequence is being expressed. Proverbs 8:34 60tnHeb “the man.” 61tn The form dOqVvIl (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom. 62tnHeb “keeping” or “guarding.” 63tnHeb “at the posts of my doors” (so KJV, ASV). Proverbs 8:35 64tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these. 65tn The preterite with vav (w) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle. Proverbs 8:36 66tnHeb “the one sinning [against] me.” The verb aDfDj (khata}, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it. 67tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. snBrings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life. 68tnHeb “his soul.” 69tn The basic idea of the verb aEnDv (sane}, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.

  16. Proverbs 8:22 38tn There are two roots hDnDq (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22–31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42). 39tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174–75 §10.2.3c). 40tnHeb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God. sn The claim of wisdom in this passage is that she was foundational to all that God would do. Proverbs 8:23 41tn The first parallel verb is yI;tVkA;sIn (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.” 42tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context. Proverbs 8:24 43sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (tOwmOhV;t, teéhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first — wisdom was. 44tn The third parallel verb is yI;tVlDlOwj (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” — not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of hDnDq (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification. 45tnHeb “made heavy.” Proverbs 8:26 46tnHeb “open places.” 47tn Here vaOr (ro}sh) means “beginning” with reference to time (BDB 911 s.v. 4.b). Proverbs 8:27 48sn The infinitive construct Owq…wjV;b (beékhuqo, “to cut; to engrave; to mark”) and the noun g…wj (khug, “horizon; circle”) form a paronomasia in the line. Proverbs 8:28 49tn To form a better parallel some commentators read this infinitive zOwzSoA;b (ba}azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here. Proverbs 8:29 50tnHeb “his mouth.” Proverbs 8:30 51tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27. 52tn Critical to the interpretation of this line is the meaning of NOwmDa (}amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” — a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30, ” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24, ” CBQ 41 [1979]: 365-79). 53tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not. Proverbs 8:31 54tn The two words are synonymous in general and so could be taken to express a superlative idea — the “whole world” (cf. NIV, NCV). But lEbE;t (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive. 55tnHeb “and my delights” [were] with/in.” 56tnHeb “the sons of man.” Proverbs 8:32 57tnHeb “sons.” Proverbs 8:33 58tnHeb “discipline.” 59tn The construction uses two imperatives joined with the vav (w); this is a volitive sequence in which result or consequence is being expressed. Proverbs 8:34 60tnHeb “the man.” 61tn The form dOqVvIl (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom. 62tnHeb “keeping” or “guarding.” 63tnHeb “at the posts of my doors” (so KJV, ASV). Proverbs 8:35 64tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these. 65tn The preterite with vav (w) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle. Proverbs 8:36 66tnHeb “the one sinning [against] me.” The verb aDfDj (khata}, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it. 67tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. snBrings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life. 68tnHeb “his soul.” 69tn The basic idea of the verb aEnDv (sane}, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.

  17. Proverbs 8:22 38tn There are two roots hDnDq (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22–31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42). 39tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174–75 §10.2.3c). 40tnHeb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God. sn The claim of wisdom in this passage is that she was foundational to all that God would do. Proverbs 8:23 41tn The first parallel verb is yI;tVkA;sIn (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.” 42tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context. Proverbs 8:24 43sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (tOwmOhV;t, teéhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first — wisdom was. 44tn The third parallel verb is yI;tVlDlOwj (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” — not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of hDnDq (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification. 45tnHeb “made heavy.” Proverbs 8:26 46tnHeb “open places.” 47tn Here vaOr (ro}sh) means “beginning” with reference to time (BDB 911 s.v. 4.b). Proverbs 8:27 48sn The infinitive construct Owq…wjV;b (beékhuqo, “to cut; to engrave; to mark”) and the noun g…wj (khug, “horizon; circle”) form a paronomasia in the line. Proverbs 8:28 49tn To form a better parallel some commentators read this infinitive zOwzSoA;b (ba}azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here. Proverbs 8:29 50tnHeb “his mouth.” Proverbs 8:30 51tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27. 52tn Critical to the interpretation of this line is the meaning of NOwmDa (}amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” — a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30, ” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24, ” CBQ 41 [1979]: 365-79). 53tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not. Proverbs 8:31 54tn The two words are synonymous in general and so could be taken to express a superlative idea — the “whole world” (cf. NIV, NCV). But lEbE;t (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive. 55tnHeb “and my delights” [were] with/in.” 56tnHeb “the sons of man.” Proverbs 8:32 57tnHeb “sons.” Proverbs 8:33 58tnHeb “discipline.” 59tn The construction uses two imperatives joined with the vav (w); this is a volitive sequence in which result or consequence is being expressed. Proverbs 8:34 60tnHeb “the man.” 61tn The form dOqVvIl (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom. 62tnHeb “keeping” or “guarding.” 63tnHeb “at the posts of my doors” (so KJV, ASV). Proverbs 8:35 64tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these. 65tn The preterite with vav (w) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle. Proverbs 8:36 66tnHeb “the one sinning [against] me.” The verb aDfDj (khata}, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it. 67tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. snBrings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life. 68tnHeb “his soul.” 69tn The basic idea of the verb aEnDv (sane}, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.

  18. Psa. 119:97 ¶ (Mem) O how I love your law! All day long I meditate on it. Psa. 119:98 Your commandments131 make me wiser than my enemies, for I am always aware of them. Psa. 119:97 ¶ MEM. O how love I thy law! it is my meditation all the day. Psa. 119:98 ¶ Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. Psalms 119:98 131tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The LORD’s “command” refers here to the law (see Ps 19:8).

  19. Israelite Wisdom in James • Wisdom is a gift that comes down from God. 1:17, 3:17. • The way to attain this gift is through prayer. 1:5. • The consequence of wisdom: certain spiritual gifts. 3:17-18, reminiscent of beatitudes (Matt 5:1-12) and Paul’s list (Gal 5:22-23) and others... • James’ wisdom is not abstract, it is practical. • Wisdom does not come through enduring, but through asking. Still, enduring is somehow linked to asking and receiving wisdom...

  20. NET James 1:2 ¶ My brothers and sisters,4 consider it nothing but joy5 when you fall into all sorts of trials, James 1:3 because you know that the testing of your faith produces endurance. James 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. NIV James 1:2 ¶ Consider it pure joy, my brothers, whenever you face trials of many kinds, James 1:3 because you know that the testing of your faith develops perseverance. James 1:4 Perseverance must finish its work so that you may be mature and complete, not lacking anything. KJV James 1:2 ¶ My brethren, count it all joy when ye fall into divers temptations; James 1:3 Knowing this, that the trying of your faith worketh patience. James 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 4 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v.adelfoß 1, where considerable nonbiblical evidence for the pluraladelfoi [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred. 5 tn Grk “all joy,” “full joy,” or “greatest joy.”

  21. KJV James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. James 1:6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James 1:7 For let not that man think that he shall receive any thing of the Lord. James 1:8 A double minded man is unstable in all his ways. NET James 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. James 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. James 1:7 For that person must not suppose that he will receive anything from the Lord, James 1:8 since he is a double-minded individual,6 unstable in all his ways. NIV James 1:5 If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. James 1:6 But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. James 1:7 That man should not think he will receive anything from the Lord; James 1:8 he is a double-minded man, unstable in all he does. 6 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is anhr (aneœr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2). sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.

  22. James 1:9 Let the brother of low degree rejoice in that he is exalted: James 1:10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. James 1:11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. James 1:9 ¶ Now the believer7 of humble means8 should take pride9 in his high position.10 James 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow.11 James 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever.12 So also the rich person in the midst of his pursuits will wither away. James 1:9 ¶ The brother in humble circumstances ought to take pride in his high position. James 1:10 But the one who is rich should take pride in his low position, because he will pass away like a wild flower. James 1:11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business. 7 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. adelfoß 2.a). 8 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10. 9 tn Grk “let him boast.” 10 tn Grk “his height,” “his exaltation.” 11 tn Grk “a flower of grass.” 12 tn Or “perishes,” “is destroyed.

  23. Echoes of Jesus’ Teachings • Easiest: James 5:12 = Matt 5:33-37 • 1:4 == Matt 5:48 • 1:5 == passive voice, like Matt 7:7, Luke 11:9 • 1:6, echoes of Matt 21:22, Mk 11:24 /Matt 21:21, Mk 11:23 • Dipsychos - Matt 6:24 • Boast 1:9 -- Matt 23:12, Luke 14:11

  24. 5 Verses 5-8 contain God’s offer of help for those who are facing trials. The repetition of the word “lack” shows that James is still discussing the subject of trials. In v.4 he assures his readers that when perseverance has finished its work, the believer will lack none of the needed virtues and strengths. In v.5, however, James speaks of the period of testing before perseverance has completed its work. During such testing, if anyone “lacks wisdom,” he may have it by asking. The type of Greek conditional sentence found here assumes that people facing trials do lack wisdom. What they need is not the speculative or theoretical wisdom of a philosophical system. It is the kind of wisdom that plays such a large part in the Book of Proverbs (1:2-4; 2:10-15; 4:5-9). It is the God-given understanding that enables a person to avoid the paths of wickedness and to live a life of righteousness. In this context wisdom is understanding the nature and purpose of trials and knowing how to meet them victoriously. Such wisdom is available to the one who will “ask God” for it, not once only, but repeatedly (Gr., present tense). The promise is that “it will be given to him.” There is nothing in God that keeps him from giving. It is his practice to give “generously” and “without finding fault.” He does not scold his children for asking nor berate them for their deficiency.

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