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Santiago 1

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes, those in the dispersion: Greetings. 2Consider it all joy, my brothers, when you encounter various trials, 3knowing that the testing of your faith produces endurance; 4and let endurance have its perfect work, so that you may be perfect and complete, lacking in nothing. 5Now if any of you lacks wisdom, let him ask of God, who gives to all generously and without finding fault, and it will be given to him. 6But let him ask in faith, doubting nothing, for the one doubting is like a wave of the sea, wind-blown and tossed-about. 7For that man must not suppose that he will receive anything from the Lord; 8a double-minded man, unstable in all his ways. 9Let the humble brother boast in his exaltation, 10and the rich one in his humiliation, because like a flower of the grass he will pass away. 11For the sun rises with the scorching heat and withers the grass, and the flower of it falls, and the beauty of its face perishes; so also the rich man will fade away in his pursuits. 12Blessed is the man who endures a trial, because, having become approved, he will receive the crown of life, which the Lord has promised to those who love him. 13Let no one being tempted say, “I am being tempted by God”; for God is untemptable by evil, and he himself tempts no one. 14But each one is tempted when he is dragged away and enticed by his own desire. 15Then the desire, having conceived, gives birth to sin; and the sin, when it is fully grown, brings forth death. 16Do not be led astray, my beloved brothers. 17Every good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow of turning. 18By his own will he brought us forth by the word of truth, so that we should be a kind of firstfruits of his creatures. 19Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20for the anger of man does not produce the righteousness of God. 21Therefore, putting away all filthiness and prevailing wickedness, receive in gentleness the implanted word, the one able to save your souls. 22But become doers of the word, and not hearers only, deceiving yourselves. 23Because if anyone is a hearer of the word and not a doer, this one is like a man observing his natural face in a mirror; 24for he observed himself, and has gone away, and immediately forgot what kind of man he was. 25But the one looking into the perfect law, the one of liberty, and continuing in it, this one not having become a hearer of forgetfulness but a doer of action, this one will be blessed in his doing. 26If anyone thinks he is religious among you, not bridling his tongue but deceiving his heart, this one's religion is vain. 27Religion that is pure and undefiled before our God and Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

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En qué coinciden las tradiciones

Christians universally agree that pure religion mandates a necessary combination of tangible social care for the vulnerable and strict moral separation from worldly corruption. There is further agreement that afflictions and trials are purposeful tests designed to produce endurance and spiritual maturity, that wisdom must be sought with unwavering faith, and it is broadly maintained that God’s lack of turning establishes the eternal immutability of the divine nature. However, the mechanics of… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

  • The assertion that God has no shadow of turning establishes the eternal immutability of the divine nature. (9 affirm)

Dónde difieren las tradiciones

  • God sovereignly ordains trials but does not author sin or tempt anyone to evil.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; adventist: QUALIFY

  • The promise of wisdom guarantees divine guidance for congregational and personal discernment.

    anglican: QUALIFY; baptist: AFFIRM; adventist: AFFIRM

  • Concupiscence, or internal desire, remains in the baptized but is not strictly and properly sin unless the human will consents to it.

    catholic: AFFIRM; orthodox: QUALIFY; lutheran: DENY; methodist: AFFIRM

  • Internal concupiscence is an actual sin that produces death.

    catholic: DENY; orthodox: QUALIFY; lutheran: AFFIRM; methodist: DENY; restorationist: DENY

  • Sin is exclusively the consequence of yielding to personal temptation, not an inherited state of depravity.

    catholic: DENY; lutheran: DENY; methodist: DENY; restorationist: AFFIRM

  • Regeneration is a monergistic act resulting entirely from God's sovereign will.

    orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: DENY

  • Salvation requires synergy, where human beings actively cooperate with divine grace by being doers of the word.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY; restorationist: AFFIRM

  • Being a doer of the word is the inevitable, visible fruit of genuine saving faith, not a human work that earns justification.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The 'perfect law of liberty' refers to the New Law of the Gospel, which is the inward grace of the Holy Spirit prompting action through love.

    catholic: AFFIRM; baptist: QUALIFY; adventist: DENY; restorationist: DENY

  • The 'perfect law of liberty' represents the inward, liberating power of the gospel rather than an external legal code.

    catholic: AFFIRM; baptist: AFFIRM; adventist: DENY; restorationist: DENY

  • The 'perfect law of liberty' is identified with the Ten Commandments, affirming their unchangeable and binding validity.

    baptist: DENY; adventist: AFFIRM; restorationist: DENY

  • The 'perfect law of liberty' constitutes an objective covenantal pattern that demands precise, active obedience to New Testament commands.

    baptist: DENY; restorationist: AFFIRM

  • The mandate to visit orphans and widows is strictly an individual responsibility and does not authorize collective church treasuries to fund external institutions.

    anglican: DENY; reformed: DENY; methodist: DENY; anabaptist: DENY; adventist: DENY; restorationist: QUALIFY

Cómo lo lee cada tradición

Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.

Catholic

The epistle of James opens as a wisdom discourse directed to Jewish Christians ('the twelve tribes in the dispersion'). It instructs them to find joy in trials that build endurance, to ask God for wisdom with undivided faith, and to recognize the transient nature of wealth. James distinguishes sharply between outward trials and inward temptations, asserting that God tempts no one; rather, temptation is birthed by disordered human desire (concupiscence). The author exalts God as the unchangeable giver of every good gift and insists that genuine reception of God's word requires active obedience—caring for the vulnerable and maintaining moral purity—rather than merely listening. Reception: Catholic reception deeply engages this chapter's anthropology, theology of grace, and ethics. Verses 14–15 are foundational for the Catholic understanding of original sin and human desire. The Council of Trent ('Decree on Original Sin') draws directly on James’s genealogy of sin to define concupiscence; it teaches that while this inclination remains in the baptized for them to wrestle with, it is not truly and properly sin unless the will consents to it. Verse 17 ('every good gift and every perfect gift is from above, coming down from the Father of lights') is a cornerstone of both Eastern and Latin mystical theology. Pseudo-Dionysius the Areopagite opens 'The Celestial Hierarchy' with this verse, establishing the principle that all divine illuminations proceed from the Father and draw creation back to Him. The unchanging nature of God is contrasted with human instability (the 'double-minded man' of verse 8). The exhortation to be 'doers of the word' (verse 22) and the description of the 'perfect law of liberty' (verse 25) shape the Catholic synthesis of grace and moral action. Thomas Aquinas ('Summa Theologiae') identifies this law of liberty with the New Law of the Gospel—the grace of the Holy Spirit poured into believers' hearts, which moves them to act freely out of love rather than fear. True religion (verse 27) is thus understood not merely as cultic observance but as faith formed by charity, made visible in corporal works of mercy.

Eastern Orthodox

In its immediate context as a wisdom epistle, James 1 is addressed to Jewish Christians in the dispersion, exhorting them to face trials with joy because testing produces endurance and completeness. The chapter draws a sharp distinction between trials, which test faith, and temptations to evil, which originate entirely from human desire, never from God. James details the fatal lifecycle of unchecked desire birthing sin and death, contrasting this with God's unchanging nature as the giver of all good and perfect gifts. Finally, it demands practical obedience: believers must be 'doers of the word' who control their speech and care for the vulnerable, defining pure religion as both compassionate action and moral purity. Reception: The Eastern Orthodox tradition receives James 1 as a foundational text for both its apophatic theology and its ascetic disciplines (nepsis/watchfulness). Verse 17 ('Every good gift and every perfect gift is from above...') is central to Orthodox triadology and the theology of divine energies. Pseudo-Dionysius the Areopagite places this verse at the very opening of his mystical framework, identifying the 'Father of lights' as the unoriginate source of all divine illumination that continuously pours out to uplift and unify creation. Furthermore, James 1:13-15 provides the scriptural bedrock for Orthodox ascetic psychology. The progression from being 'drawn away by his own lust' to sin and death is mapped by the ascetic Fathers—such as Maximus the Confessor—to the stages of temptation: from initial thought (logismos), to mental coupling (syndyasmos), to assent, and finally to the passion that brings spiritual death. This text affirms that God is not the author of evil; evil is instead a parasite born of the misuse of human freedom. The command to be 'doers of the word' (v. 22) is read as a mandate for synergy (synergeia), where human effort cooperates with divine grace in the process of theosis.

Oriental Orthodox

The epistle opens as a wisdom discourse directed to the twelve tribes of the dispersion in verse 1. It instructs believers to receive trials as a source of joy that perfects endurance in verses 2 through 4. It contrasts the single-minded faithful who seek God's wisdom with the unstable, double-minded doubter in verses 5 through 8. The text warns against the illusion of wealth in verses 9 through 11, firmly separates God from the authorship of evil or temptation in verses 13 through 15, and identifies God as the unchanging giver of all good gifts in verse 17. Finally, it exhorts readers to active obedience, urging them to be doers of the word and to practice a religion defined by charity and moral purity in verses 22 through 27. Reception: Within the Oriental Orthodox communion, this chapter is foundational both for miaphysite Christology and desert asceticism. Theologically, James 1:17, which names the Father of lights with whom there is no variation, is heavily utilized in Alexandrian thought to defend the divine immutability. Athanasius of Alexandria relies on this verse in his 'Discourses Against the Arians' to argue that since the Father is immutable Light, the Son is identically unchangeable. Cyril of Alexandria, in 'On the Unity of Christ', applies James 1:17 directly to the Incarnation, asserting that the Word becoming flesh entailed no shadow of turning or alteration in His divine nature, establishing a cornerstone for the one incarnate nature formula. In the Syriac Orthodox tradition, James is one of only three Catholic Epistles retained in the foundational Peshitta canon, granting this chapter immense historic weight. Ascetically, the double-minded man of verse 8 is viewed not merely as a doubter, but as a soul lacking spiritual integration. Isaac the Syrian, in his 'Ascetical Homilies', builds upon verses 19 and 26 to articulate the absolute necessity of silence and bridling the tongue to cure this double-mindedness and achieve purity of heart.

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WEB · World English Bible

1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 2Count it all joy, my brothers, when you fall into various temptations, 3knowing that the testing of your faith produces endurance. 4Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. 5But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 6But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 7For that man shouldn’t think that he will receive anything from the Lord. 8He is a double-minded man, unstable in all his ways. 9Let the brother in humble circumstances glory in his high position; 10and the rich, in that he is made humble, because like the flower in the grass, he will pass away. 11For the sun arises with the scorching wind and withers the grass; and the flower in it falls, and the beauty of its appearance perishes. So the rich man will also fade away in his pursuits. 12Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life which the Lord promised to those who love him. 13Let no man say when he is tempted, “I am tempted by God,” for God can’t be tempted by evil, and he himself tempts no one. 14But each one is tempted when he is drawn away by his own lust and enticed. 15Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death. 16Don’t be deceived, my beloved brothers. 17Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow. 18Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures. 19So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger; 20for the anger of man doesn’t produce the righteousness of God. 21Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls. 22But be doers of the word, and not only hearers, deluding your own selves. 23For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror; 24for he sees himself, and goes away, and immediately forgets what kind of man he was. 25But he who looks into the perfect law of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 26If anyone among you thinks himself to be religious while he doesn’t bridle his tongue, but deceives his heart, this man’s religion is worthless. 27Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.

KJV · King James Version

1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. 2My brethren, count it all joy when ye fall into divers temptations; 3Knowing this, that the trying of your faith worketh patience. 4But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5If 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. 6But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7For let not that man think that he shall receive any thing of the Lord. 8A double minded man is unstable in all his ways. 9Let the brother of low degree rejoice in that he is exalted: 10But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11For 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. 12Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 13Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14But every man is tempted, when he is drawn away of his own lust, and enticed. 15Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16Do not err, my beloved brethren. 17Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 19Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20For the wrath of man worketh not the righteousness of God. 21Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22But be ye doers of the word, and not hearers only, deceiving your own selves. 23For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 26If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. 27Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

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Diferencias que cambian el significado (51)
  • v1 [textual]: translates 'the Lord' versus 'our Lord', reflecting a textual variant or base text difference. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “our” (DRC)
  • v1 [lexical]: translates the state of being scattered and the opening salutation using different vocabulary. — “scattered abroad greeting” (KJV, WEBSTER, DRC) vs “in the Dispersion Greetings” (WEB) vs “of the Dispersion” (ASV) vs “in the dispersion Hail” (YLT) vs “in the dispersion” (DARBY)
  • v2 [grammatical]: translates the subjunctive verb indicating potential action with different auxiliary verbs or moods. — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “may” (YLT) vs “you shall” (DRC)
  • v3 [lexical]: uses different synonyms to describe the process or result of testing one's faith. — “trying” (KJV, WEBSTER, DRC) vs “proving” (ASV, DARBY) vs “testing” (WEB) vs “proof” (YLT)
  • v3 [lexical]: employs different synonyms for the action of producing and the resulting steadfastness or patience. — “worketh patience” (KJV, ASV, WEBSTER, DRC) vs “produces endurance” (WEB) vs “doth work endurance” (YLT) vs “works endurance” (DARBY)
  • v4 [lexical]: uses different synonymous terms for being whole or complete, and for falling short or lacking. — “complete lacking in” (WEB, DARBY) vs “entire wanting” (KJV, WEBSTER) vs “lacking in” (ASV) vs “in” (YLT) vs “failing in” (DRC)
  • v5 [lexical]: uses different terms or phrasing for missing or needing something. — “lack” (KJV, DARBY) vs “lacketh” (ASV, WEBSTER) vs “lacks” (WEB) vs “do” (YLT) vs “want” (DRC)
  • v5 [grammatical]: translates a present participle describing giving either as a simple present verb, progressive, or with slightly different relative pronouns. — “who” (ASV, WEBSTER, DRC) vs “who gives” (WEB, DARBY) vs “that giveth” (KJV) vs “who is giving” (YLT)
  • v5 [lexical]: translates the concept of finding fault or rebuking with different terms or phrases. — “upbraideth not” (KJV, ASV, WEBSTER, DRC) vs “without reproach” (WEB) vs “reproaching” (YLT) vs “reproaches” (DARBY)
  • v5 [stylistic]: (vv 5, 7, 12) interchanges 'shall' and 'will' for the future tense. — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v6 [lexical]: expresses the idea of hesitating or second-guessing with different terms and slight structural variations. — “nothing wavering” (KJV, WEBSTER, DRC) vs “doubting” (ASV, YLT, DARBY) vs “without any doubting” (WEB)
  • v6 [lexical]: translates the participle for doubting or wavering with synonymous verbs and pronouns. — “that wavereth” (KJV, WEBSTER, DRC) vs “who doubts” (WEB) vs “doubteth” (ASV) vs “who” (YLT) vs “doubts” (DARBY)
  • v6 [lexical]: translates the term for a swell or billow of water using synonymous English terms. — “a wave” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “the surge” (ASV)
  • v7 [lexical]: translates the command against presuming with different synonymous verbs. — “think” (KJV, ASV, DARBY, WEBSTER, DRC) vs “shouldn’t” (WEB) vs “suppose” (YLT)
  • v7 [stylistic]: uses slightly different prepositions to denote the source of what is received. — “anything from” (WEB, YLT, DARBY) vs “any thing of” (KJV, DRC) vs “anything” (ASV) vs “from” (WEBSTER)
  • v10 [lexical]: translates the conjunction as either additive or slightly contrastive. — “and” (WEB, ASV, YLT, DARBY, DRC) vs “But” (KJV, WEBSTER)
  • v10 [grammatical]: translates the simile with different syntactic forms, such as a prepositional phrase, a genitive construction, or a comparative. — “as the” (KJV, ASV, WEBSTER, DRC) vs “like” (WEB) vs “a” (YLT) vs “grass's” (DARBY)
  • v11 [grammatical]: translates the aorist verb describing the sun's rising with various English tenses or idiomatic structures. — “arises” (WEB) vs “is no sooner risen” (KJV) vs “ariseth” (ASV) vs “did rise” (YLT) vs “has” (DARBY) vs “hath” (WEBSTER) vs “rose” (DRC)
  • v11 [grammatical]: translates the article using a definite article versus a possessive pronoun. — “the” (WEB, KJV, ASV, YLT, DRC) vs “its” (DARBY, WEBSTER)
  • v11 [lexical]: translates the term for journeys or undertakings using different synonymous words. — “ways” (KJV, WEBSTER, DRC) vs “goings” (ASV, DARBY) vs “pursuits” (WEB) vs “way shall fade away” (YLT)
  • v12 [grammatical]: translates a substantive participle using different relative clauses or participial phrases. — “them that love” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those loving” (YLT)
  • v13 [grammatical]: formats the quotation as either direct or indirect speech, or adjusts word order. — “I am” (WEB, KJV, ASV, WEBSTER) vs “From God” (YLT) vs “say” (DARBY) vs “say that he is” (DRC)
  • v14 [lexical]: translates the distributive pronoun with slightly different synonymous phrases. — “But every man” (KJV, WEBSTER, DRC) vs “each one” (WEB) vs “each” (ASV) vs “and each one” (YLT) vs “one” (DARBY)
  • v15 [lexical]: translates the postpositive conjunction with different words, or leaves it implied. — “The” (WEB, ASV, YLT) vs “and” (KJV, WEBSTER) vs “but” (DARBY, DRC)
  • v16 [lexical]: translates the command against being misled using different phrases for error, deception, or going astray. — “Do not err” (KJV, DARBY, WEBSTER) vs “Don’t be deceived” (WEB) vs “Be deceived” (ASV) vs “Be led astray” (YLT) vs “therefore” (DRC)
  • v16 [lexical]: translates the affectionate address with variations in exact vocabulary for 'beloved' and 'brethren'. — “beloved brethren” (KJV, ASV, DARBY, WEBSTER) vs “brothers” (WEB) vs “beloved” (YLT) vs “dearest” (DRC)
  • v17 [lexical]: translates the noun for giving or gift with different English equivalents. — “good gift” (WEB, KJV, ASV, DARBY, WEBSTER) vs “giving” (YLT) vs “best” (DRC)
  • v17 [grammatical]: renders the periphrastic construction as a simple present verb or separates the auxiliary and participle. — “is” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “comes down” (DARBY)
  • v17 [lexical]: translates the verb denoting existence or presence with different nuances of possibility or simple statement. — “is” (KJV, YLT, DARBY, WEBSTER) vs “can be” (WEB, ASV) vs “there” (DRC)
  • v18 [grammatical]: translates the dative of instrument with different English prepositions. — “by” (WEB, DARBY, DRC) vs “with the” (KJV, WEBSTER) vs “forth by” (ASV) vs “a” (YLT)
  • v19 [textual]: reflects a textual variant between the imperative 'Know' and the conjunction 'So then/Wherefore'. — “So then” (WEB, YLT) vs “Wherefore” (KJV, WEBSTER) vs “Ye know this” (ASV) vs “So that” (DARBY) vs “You know” (DRC)
  • v19 [lexical]: varies the translation of the affectionate term for the believers, alongside minor connective differences. — “beloved brethren” (KJV, DARBY, WEBSTER) vs “brothers” (WEB) vs “But” (ASV) vs “beloved” (YLT) vs “dearest And” (DRC)
  • v19 [lexical]: translates the word for intense emotion or ire with synonyms. — “wrath” (KJV, ASV, DARBY, WEBSTER) vs “anger” (WEB, YLT, DRC)
  • v21 [grammatical]: translates the aorist participle as an imperative command, a present participle, or a perfective participle. — “Wherefore lay apart” (KJV, WEBSTER) vs “Therefore putting away” (WEB) vs “putting away” (ASV) vs “having put aside” (YLT) vs “laying aside” (DARBY) vs “casting away” (DRC)
  • v21 [lexical]: uses synonyms for moral dirt or impurity. — “filthiness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “uncleanness” (DRC)
  • v21 [lexical]: translates the term for excess or overabundance with various synonymous expressions. — “overflowing” (WEB, ASV) vs “superfluity” (KJV, WEBSTER) vs “superabundance” (YLT) vs “abounding” (DARBY) vs “abundance” (DRC)
  • v21 [lexical]: uses different botanical metaphors for the word being placed in the believer. — “implanted” (WEB, ASV, DARBY) vs “engrafted” (KJV, YLT) vs “ingrafted” (WEBSTER, DRC)
  • v22 [lexical]: translates the verb for self-deception with different synonyms. — “deceiving your own selves” (KJV, WEBSTER, DRC) vs “hearers deluding” (WEB) vs “deluding” (ASV) vs “yourselves” (YLT) vs “beguiling yourselves” (DARBY)
  • v23 [lexical]: translates the indefinite pronoun with minor synonymous variations. — “one is” (ASV, YLT) vs “anyone is” (WEB) vs “any be” (KJV) vs “man” (DARBY) vs “is” (WEBSTER) vs “a man” (DRC)
  • v23 [lexical]: uses different synonymous verbs to describe observing or looking carefully at something. — “beholding” (KJV, ASV, WEBSTER, DRC) vs “looking at” (WEB) vs “viewing” (YLT) vs “considering” (DARBY)
  • v23 [lexical]: translates the idiomatic expression for one's physical appearance with different English phrasing. — “natural face” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “own countenance” (DRC)
  • v23 [lexical]: translates the term for a reflective surface as a mirror or a glass. — “mirror” (WEB, ASV, YLT, DARBY) vs “glass” (KJV, WEBSTER, DRC)
  • v24 [lexical]: uses different English verbs and tenses to describe the act of looking. — “beholdeth” (KJV, ASV, WEBSTER) vs “sees” (WEB) vs “did view” (YLT) vs “has considered” (DARBY) vs “beheld” (DRC)
  • v24 [grammatical]: translates the perfect tense verb describing departure with different English idioms and tenses. — “away” (ASV, WEBSTER) vs “goes away” (WEB) vs “goeth his way” (KJV) vs “hath gone away” (YLT) vs “is gone away” (DARBY) vs “went” (DRC)
  • v25 [lexical]: translates the term for being free using synonymous English nouns. — “liberty” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “freedom” (WEB)
  • v25 [grammatical]: translates the noun referring to actions as a noun phrase or as a verbal phrase. — “his deed” (KJV, WEBSTER, DRC) vs “doing” (ASV, YLT, DARBY) vs “what he does” (WEB)
  • v26 [grammatical]: translates the participle denoting failure to control the tongue as a finite verb with conjunctions or as a participial phrase. — “and bridleth not” (KJV, WEBSTER) vs “bridling” (DARBY, DRC) vs “while he doesn’t bridle” (WEB) vs “while he” (ASV) vs “among you bridling” (YLT)
  • v26 [grammatical]: translates the present participle as a finite verb or maintains it as a participle. — “deceiveth” (KJV, ASV, WEBSTER) vs “deceiving” (YLT, DARBY, DRC) vs “deceives” (WEB)
  • v26 [lexical]: translates the adjective for empty or useless using different synonymous English words, and structures the sentence slightly differently. — “man’s religion is vain” (KJV, ASV, DARBY, WEBSTER, DRC) vs “worthless” (WEB) vs “one is the religion” (YLT)
  • v27 [textual]: reflects a textual variant involving the presence or absence of the pronoun 'our' referring to God the Father. — “before” (KJV, WEBSTER, DRC) vs “our” (WEB, ASV) vs “with the” (YLT) vs “religion” (DARBY)
  • v27 [lexical]: translates the term for parentless children using synonymous words, and the associated action verb as visit or look after. — “visit the fatherless” (WEB, KJV, ASV, WEBSTER, DRC) vs “look after orphans” (YLT) vs “orphans” (DARBY)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). The provided text is a public-domain Greek New Testament text in the critical tradition (e.g., SBLGNT), representing a critically reconstructed text of James 1.

Nombres divinos: Theos (God), Kyrios (Lord).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

Academic analysis identifies James 1 as an epistolary prescript (v. 1) followed by a section of Jewish-Christian wisdom literature, heavily utilizing the Greco-Roman genre of paraenesis (moral exhortation). Philological study highlights the author's refined, polished Greek, which stands in tension with traditional attribution to a Galilean peasant. The text utilizes rhetorical devices such as catchword connections (e.g., the root for 'lacking' in vv. 4 and 5) to link originally independent sayings. The Greek term 'peirasmos' functions dually as external 'trial' (v. 2) and internal 'temptation' (v. 13). The term 'dipsychos' ('double-minded,' v. 8) is widely considered a neologism coined by the author to translate the Jewish concept of the divided heart (the two yetzers). Greco-Roman philosophical echoes are prominent throughout the chapter: the 'implanted word' (v. 21) parallels Stoic thought, the mirror metaphor (vv. 23-24) is a common Hellenistic trope for moral self-scrutiny, and verse 17 employs technical astronomical vocabulary ('parallagē', 'tropēs aposkiasma') to contrast the Creator with shifting celestial bodies.

Jewish interpretation

From a modern historical Jewish perspective, James (Ya'akov) 1 is read not as a Christian theological treatise, but as a first-century Jewish wisdom text and ethical exhortation (paraenesis). Addressed explicitly to the 'twelve tribes in the Dispersion' (James 1:1), it operates firmly within the matrix of Second Temple Judaism. The chapter's immediate meaning focuses on enduring trials (verses 2-4), seeking divine wisdom (verse 5), understanding the internal mechanics of human inclination (verses 13-15), and the absolute necessity of aligning one's actions with covenantal law rather than mere intellectual study (verses 22-25). It culminates in a classic prophetic and sapiential definition of piety: ethical speech and care for the vulnerable (verses 26-27).

Latter-day Saint

James writes to the twelve tribes in the dispersion, instructing them to endure trials joyfully as a means of developing patience and perfection. He counsels those lacking wisdom to pray to a generous, non-upbraiding God with unwavering faith. He contrasts the temporary nature of wealth with the enduring crown of life, clarifies that temptation stems from internal desires rather than God, and insists that true religion is manifested not just in hearing the word, but in doing it—specifically through caring for the marginalized and maintaining personal purity.

Jehovah's Witnesses

James 1 is read as an epistle of practical counsel to early Christians, urging them to endure trials with joy and to pray for wisdom with undivided faith. It contrasts the temporary nature of wealth with the enduring reward of life. The chapter addresses the origin of temptation, locating it in human desire rather than divine action, and outlines the progression from desire to sin and ultimately to death. Finally, it calls for believers to be doers of the word and defines pure worship as caring for the vulnerable and maintaining moral and spiritual separation from the surrounding world.

Decisiones de traducción que tomó la NCB (68)
  • v1: the Lord — Adheres to the majority text and earliest manuscripts.
  • v1: God and the Lord — Follows the divine-name map by rendering Theos as God and Kyrios as Lord.
  • v1: those in the dispersion: Greetings — Preserves the definite article repetition marking the specific state of the Jewish Christian diaspora.
  • v2: you — Updates to contemporary English pronouns.
  • v2: encounter various trials — Prioritizes clarity and standard idiom over attempting English alliteration that risks sounding unnatural.
  • v3: testing — Accurately reflects the cognate connection to being approved in v12 while using modern vocabulary.
  • v3: produces endurance — Modern phrasing that accurately captures the active ongoing nature of the verb.
  • v4: complete, lacking in — Maintains the cognate connection of the root for lacking leading into verse 5.
  • v5: lacks — Modern singular verb that preserves the chain repetition connecting backwards from verse 4.
  • v5: who gives — Accurately renders the present active participle into a clear relative clause.
  • v5: without finding fault — Clarifies the idiom for contemporary readers while capturing the Greek meaning accurately.
  • v5: will — Applies consistent modern future-tense marker in place of archaic 'shall'.
  • v6: doubting nothing — Reflects the literal structure and preserves the direct repetition of the verb.
  • v6: the one doubting — Accurately reflects the substantival participle and directly links to the preceding verb.
  • v6: a wave — Standard contemporary translation for a billow of the sea.
  • v6: wind-blown and tossed-about — Attempts to convey the rhythm and internal rhyme of the Greek participles.
  • v7: must not suppose — Accurately conveys the prohibitive imperative in a dignified modern register.
  • v7: anything from — More natural prepositional usage in modern English.
  • v8: man — Accurately renders the generic singular emphasizing an individual type.
  • v9: Let the humble brother boast in his exaltation — Preserves the definite article pattern and the exact chiastic contrast with verse 10.
  • v10: and — Translates the postpositive conjunction as a connective joining the two halves of the contrast.
  • v10: like a — Best naturalizes the comparative phrase into current English idiom.
  • v11: rises — Translates the gnomic aorist as a general present action.
  • v11: the — Retains the literal definite article pattern used sequentially for the botanical elements.
  • v11: pursuits — Conveys the plural dynamic activities/undertakings of the singular rich man, capturing the Greek number shift.
  • v12: those who love — Modernizes the relative clause for standard readability.
  • v12: trial — Resolves the semantic range here based on its connection to the external endurance mentioned in v2, preserving the inclusio.
  • v12: crown of life — Avoids over-theologizing the phrase into a proper noun.
  • v13: I am being — Explicitly renders the present participle/verb continuity into a direct, progressive quote.
  • v13: tempted — Shifts the meaning of peirazō to internal enticement to evil, maintaining polyptoton with the surrounding forms while interpreting the contextual shift accurately without strictly settling the theological mechanic of sin against external affliction.
  • v14: each one — Translates the distributive pronoun precisely without an overt gender restriction.
  • v14: dragged away and enticed — Chooses precise lexical equivalents over matching the rhyme/assonance.
  • v14: desire — Leaves the exact moral culpability of the internal feeling open by using a term less inherently negative than 'lust' or strictly technical than 'concupiscence', acknowledging that whether it is sin prior to consent is disputed among traditions.
  • v15: Then the — Smooths the transition into the next stage of the grammatical sorites chain.
  • v16: Do not be led astray — Accurately renders the present middle/passive imperative for being misled.
  • v16: beloved brothers — Preserves the exact structural refrain that will be repeated in verse 19.
  • v17: good giving — Distinguishes 'dosis' (giving) from 'dōrēma' (gift), maintaining the lexical variation in the alliterative pair.
  • v17: is from above, coming down — Translates the periphrastic construction literally to preserve both the static existence and the active descent.
  • v17: there is — Reflects the indicative conveying the factual absence of variation.
  • v17: Father of lights — Standard capitalization for a divine title.
  • v18: by the — Translates the dative instrument clearly in contemporary English.
  • v18: brought us forth — Preserves the root contrast with God's action in direct opposition to sin's production of death in v15.
  • v18: By his own will he brought us forth — Translates the Greek directly without inserting exclusionary adverbs, reflecting that monergism versus synergistic human cooperation is disputed among traditions.
  • v19: Know this — Translates the imperative interjection, reflecting strong manuscript evidence for the command rather than the conjunction.
  • v19: beloved brothers — Retains the exact lexical refrain introduced in verse 16.
  • v19: anger — Uses a more common modern equivalent while preserving the structural repetition into verse 20.
  • v21: Therefore, putting away — Retains the aorist participle functioning as a dependent action before the main imperative.
  • v21: filthiness — Broadly used standard translation that accurately fits the context of moral impurity.
  • v21: prevailing — Dynamically translates the noun for abundance or excess in a modern idiom suitable for an attribute of wickedness, dropping alliteration for clarity.
  • v21: implanted — Aligns with the original botanical metaphor and the philosophical background noted by academics.
  • v21: word — Leaves open whether the term means Christ the Logos or the preached gospel.
  • v22: deceiving yourselves — Translates the active voice participle plainly without overcomplicating the reflexive pronoun.
  • v22: But become doers — Translates the verb literally as 'become' without forcing a theological conclusion, recognizing that whether being a doer is the inevitable visible fruit of genuine saving faith or a human work is disputed among traditions.
  • v23: anyone is — Correctly represents the indefinite pronoun.
  • v23: observing — Implies the careful attention that contrasts with the subsequent forgetfulness.
  • v23: natural face — Literal rendering of the idiom 'the face of his genesis/nature'.
  • v23: mirror — The precise historical term for ancient reflective surfaces.
  • v24: observed — Retains the cognate connection in the aorist tense from the previous verse.
  • v24: has gone away — Properly renders the perfect tense verb indicating completed action with a continuing result.
  • v25: liberty — A historically weighty term that encompasses both personal freedom and the theological concept described in the perfect law.
  • v25: his doing — Preserves the explicit cognate connection between 'doer' and 'doing' present in the original.
  • v25: law — Avoids strictly identifying the referent, reflecting that whether the 'perfect law' signifies the Ten Commandments, an objective covenant, or the inward grace of the New Law is disputed among traditions.
  • v26: not bridling — Directly translates the participial phrase maintaining syntax.
  • v26: deceiving — Maintains parallel active participle structure with 'bridling'.
  • v26: this one's religion is vain — Keeps 'vain' while strictly mapping the demonstrative pronoun.
  • v27: before our — Translates the dative indicating relation while reflecting the widespread textual variant adding the possessive pronoun.
  • v27: visit orphans — Employs standard contemporary vocabulary for the vulnerable parentless children.
  • v27: Religion that is pure and undefiled — Accurately connects the adjectives to religion, fulfilling what Christians universally agree is a mandate combining social care and moral separation.
Límites que vale la pena conocer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)