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Yakobus 5

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NCB · Alkitab Konsensus Baru

1Come now, you rich, weep, howling over your miseries that are coming upon you. 2Your riches have rotted, and your robes have become moth-ruined; 3your gold and your silver have rusted, and their rust will be as a testimony against you and will eat your flesh like fire. You have laid up treasure in the last days. 4Look, the wage of the laborers who mowed your fields—the one defrauded by you—cries out, and the cries of those who reaped have entered into the ears of the Lord of Sabaoth. 5You lived in luxury upon the earth, and lived in self-indulgence; you nourished your hearts as in a day of slaughter. 6You condemned, you murdered the righteous one; he does not resist you. 7Be patient, therefore, brothers, until the coming of the Lord. Look, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 8You also be patient; establish your hearts, because the coming of the Lord has drawn near. 9Do not grumble, brothers, against one another, so that you may not be judged; look, the judge stands before the doors. 10Take, my brothers, as an example of suffering and of patience, the prophets who spoke in the name of the Lord. 11Look, we call blessed those enduring. You have heard of the endurance of Job, and you have seen the end of the Lord, that the Lord is full of compassion and merciful. 12But above all things, my brothers, do not swear, neither by the heaven, nor by the earth, nor by any other oath; but let your yes be the yes, and your no the no, so that you do not fall under judgment. 13Is anyone suffering among you? Let him pray. Is anyone cheerful? Let him sing praise. 14Is anyone sick among you? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord; 15and the prayer of faith will save the sick one, and the Lord will raise him up; and if he has committed sins, it will be forgiven him. 16Confess, therefore, your sins to one another, and pray for one another, so that you may be healed. The petition of a righteous person has much power in its working. 17Elijah was a person of the same nature as us, and he prayed with prayer that it might not rain, and it did not rain upon the earth for three years and six months; 18and he prayed again, and the heaven gave rain, and the earth produced its fruit. 19My brothers, if anyone among you wanders from the truth and someone turns him back, 20let him know that the one who turns a sinner back from the wandering of his way will save his soul from death and will cover a multitude of sins.

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Hal yang disepakati oleh tradisi

It is broadly agreed that the hoarding of wealth and the defrauding of laborers constitute a sin that cries to heaven for vengeance. However, James's instructions regarding the sick are highly disputed, with traditions divided over whether the 'elders' and the anointing with oil designate an ordained priesthood administering a perpetual Sacrament of physical healing and forgiveness of sins, or whether this anointing was a temporary apostolic sign-gift that has ceased. The command to confess… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The hoarding of wealth and the defrauding of laborers constitute a sin that cries to heaven for vengeance. (6 affirm)

Letak perbedaan tradisi

  • The prohibition against swearing oaths is absolute, forbidding even solemn vows taken before civic or legal authorities.

    anglican: DENY; reformed: DENY; baptist: DENY; anabaptist: AFFIRM

  • The 'elders' (presbyteroi) instructed to pray for the sick refer exclusively to the ordained, hierarchical priesthood.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY

  • The command to anoint the sick with oil promulgates a perpetual Sacrament (or Mystery) that conveys both physical healing and the forgiveness of sins.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY

  • The anointing with oil was a temporary apostolic sign-gift or a first-century medicinal practice that has ceased, rather than a continuing ordinance for the church.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The anointing of the sick is a permanent pastoral ordinance that demonstrates miraculous divine healing continues in the modern church.

    reformed: DENY; baptist: DENY; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The liturgical administration of the anointing of the sick requires the use of oil that has been specifically consecrated by a bishop.

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

  • The command to confess sins to one another provides apostolic warrant for the Sacrament of Penance, requiring grave sins to be absolved by a priest.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY

  • The command to confess sins establishes a mutual, horizontal practice of relational accountability among believers, entirely distinct from institutional priestly absolution.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • The injunction to confess sins grounds the pastoral provision of private confession as an optional comfort for the burdened conscience, rather than a mandatory requirement.

    catholic: DENY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: DENY; anabaptist: QUALIFY; restorationist: DENY

  • The instruction to confess sins to one another provides a direct mandate for gathering believers into small groups or class meetings for mutual sanctification.

    oriental-orthodox: DENY; methodist: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

James issues a fierce prophetic denunciation of the wealthy who hoard riches, live in luxury, and defraud their laborers (vv. 1-6). He exhorts the community to patient endurance in the face of suffering, using the farmer, the prophets, and Job as examples of steadfastness while awaiting the Lord's coming (vv. 7-11). He forbids oath-taking (v. 12) and provides practical instructions for community care: praying in affliction, singing in joy, calling the 'elders' to anoint and pray over the sick for healing and the forgiveness of sins, and mutually confessing faults (vv. 13-16). He concludes by highlighting the power of righteous prayer, citing Elijah's authority over the rain, and emphasizes the salvific value of restoring a wandering brother (vv. 17-20). Reception: In Catholic tradition, this chapter is the primary scriptural locus for the Sacrament of the Anointing of the Sick (historically known as Extreme Unction in the Latin Church, and Holy Unction or Euchelaion in the Eastern Catholic Churches). The Council of Trent dogmatically defined that James 5:14-15 promulgates this sacrament, which was instituted by Christ and published to the Church by James. Crucially, both Latin and Eastern traditions insist that the 'elders' (presbyteroi) summoned in verse 14 are ordained priests, not merely senior members of the laity. John Chrysostom appeals to these verses to demonstrate the unique spiritual authority of priests to heal souls and forgive sins. Bede the Venerable notes that the oil used in this anointing must be consecrated by a bishop, reflecting an enduring liturgical theology in both East and West. Verse 16 ('Confess your faults one to another') is foundational for the Sacrament of Penance. While the explicit power of the keys is located in the Gospels, James 5 provides the apostolic framework for confession. Bede distinguishes between minor daily faults, which may be confessed to any brother, and grave sins, which must be confessed to the priests to seek the remedy of the Church. Trent similarly affirmed this verse's connection to sacramental confession. Furthermore, the defrauding of laborers (v. 4) is classified in Catholic moral theology as one of the 'sins that cry to heaven for vengeance' (Catechism of the Catholic Church). The 'Just One' (v. 6) is often read typologically, pointing to the crucifixion of Christ. Finally, the invocation of Elijah's effective prayer (vv. 16-18) serves to ground the communion of saints, demonstrating that the intercessory prayer of the righteous in glory has powerful efficacy for the Church on earth.

Eastern Orthodox

In its immediate context, James 5 closes the epistle with a prophetic denunciation of the predatory rich (vv. 1-6), urging the oppressed community to exercise eschatological patience until the Lord's coming, modeled on the farmer, the prophets, and Job (vv. 7-11). It prohibits oath-taking (v. 12) and establishes a framework for community care: responding to suffering with prayer, joy with praise, and sickness by calling the presbyters to pray and anoint with oil for healing and forgiveness (vv. 13-15). It concludes with an exhortation to mutual confession and prayer, citing Elijah's powerful intercession, and highlights the salvific value of restoring a wandering believer (vv. 16-20). Reception: Eastern Orthodox theology reads James 5 as the foundational apostolic witness to the Mystery (Sacrament) of Holy Unction, known in Greek as Euchelaion (the 'oil of prayer'). The text's instruction to call 'the presbyters' (v. 14) is understood as referring to the ordained priesthood. John Chrysostom cites verses 14-15 to demonstrate that Christian priests possess an authority far exceeding that of Old Testament priests; while the latter could only declare a person clean of leprosy, the Christian priest is given the grace to actually heal the diseases of the soul and administer the forgiveness of sins. The Confession of Dositheus (Synod of Jerusalem) formally cites this passage to affirm Unction as one of the seven evangelical Mysteries instituted by Christ and promulgated by James. Furthermore, the plural 'presbyters' is taken literally; Symeon of Thessalonica emphasizes that the rite of Unction is ideally celebrated by an assembly of seven priests, reflecting the conciliarity of the Church and the fullness of the Holy Spirit. Finally, verses 16-18, depicting the powerful, effective prayer of the righteous Elijah, provide a crucial scriptural basis for the Orthodox doctrine of the intercession of the saints. The saints, being alive in Christ and perfected in righteousness, offer 'fervent supplications' that avail much for the earthly Church.

Oriental Orthodox

In its immediate context, James 5 issues a severe prophetic warning to wealthy landowners who have fraudulently withheld wages and lived in luxury, announcing their impending eschatological judgment (verses 1-6). The text then shifts to exhorting the community to patient endurance, citing the farmer, the prophets, and Job as examples of waiting upon the Lord (verses 7-11). After forbidding oaths (verse 12), James outlines a pastoral response to suffering, joy, sickness, and sin: the afflicted should pray, the cheerful should sing, and the sick should call for the elders of the church to be anointed with oil and prayed over for healing and the forgiveness of sins (verses 13-15). The chapter concludes by instructing believers to confess their sins to one another, praising the effective prayer of the righteous (illustrated by Elijah's control over the rain), and emphasizing the salvific value of restoring a wandering believer (verses 16-20). Reception: The Oriental Orthodox tradition receives James 5 as the foundational scriptural bedrock for two of its central Holy Mysteries (Sacraments): the Unction of the Sick and Repentance/Confession. Drawing on the incarnational theology of the Alexandrian and Syriac Fathers, the tradition views the physical oil and the hands of the priest as vehicles for uncreated divine grace. The 'elders' (presbyters) in verses 14-15 are strictly identified as the ordained priesthood. The Ethiopian canonical text, the Fetha Nagast, codifies verses 14-15 as the absolute mandate for priests to administer Unction for the dual purpose of bodily healing and the remission of sins. Furthermore, Oriental Orthodox exegetes and canonists, such as the Coptic encyclopedist Abu al-Barakat Ibn Kabar, read verse 16 ('confess your sins to one another') inextricably linked to the 'elders' of verse 14; thus, the confession of sins is not merely peer-to-peer but is specifically directed to the ordained spiritual father to secure absolution and healing. The opening verses (1-6) are widely received through an ascetic lens, affirming the monastic rejection of worldly accumulation and reinforcing the tradition's deep suspicion of earthly wealth as a source of spiritual corruption.

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Setiap terjemahan

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WEB · World English Bible

1Come now, you rich, weep and howl for your miseries that are coming on you. 2Your riches are corrupted and your garments are moth-eaten. 3Your gold and your silver are corroded, and their corrosion will be for a testimony against you and will eat your flesh like fire. You have laid up your treasure in the last days. 4Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out; and the cries of those who reaped have entered into the ears of the Lord of Armies. 5You have lived in luxury on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 6You have condemned and you have murdered the righteous one. He doesn’t resist you. 7Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 8You also be patient. Establish your hearts, for the coming of the Lord is at hand. 9Don’t grumble, brothers, against one another, so that you won’t be judged. Behold, the judge stands at the door. 10Take, brothers, for an example of suffering and of perseverance, the prophets who spoke in the name of the Lord. 11Behold, we call them blessed who endured. You have heard of the perseverance of Job and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy. 12But above all things, my brothers, don’t swear—not by heaven, or by the earth, or by any other oath; but let your “yes” be “yes”, and your “no”, “no”, so that you don’t fall into hypocrisy. 13Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. 14Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord; 15and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 16Confess your sins to one another and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective. 17Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn’t rain on the earth for three years and six months. 18He prayed again, and the sky gave rain, and the earth produced its fruit. 19Brothers, if any among you wanders from the truth and someone turns him back, 20let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.

KJV · King James Version

1Go to now, ye rich men, weep and howl for your miseries that shall come upon you. 2Your riches are corrupted, and your garments are motheaten. 3Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 4Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. 5Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. 6Ye have condemned and killed the just; and he doth not resist you. 7Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 10Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 12But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. 13Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 14Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19Brethren, if any of you do err from the truth, and one convert him; 20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

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Perbedaan yang mengubah makna (44)
  • v1 [stylistic]: (vv 1, 16) archaic vs modern second-person pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v1 [grammatical]: participial phrase vs coordinate verb phrasing — “and howl for” (WEB, KJV, ASV, WEBSTER) vs “howling over” (YLT, DARBY) vs “in” (DRC)
  • v1 [grammatical]: tense and phrasing for impending action — “are coming” (ASV, YLT, DARBY) vs “that shall come upon” (KJV, WEBSTER) vs “are coming on” (WEB) vs “which” (DRC)
  • v2 [lexical]: word choice for the decay of wealth — “riches are corrupted” (WEB, KJV, ASV, WEBSTER, DRC) vs “have rotted” (YLT) vs “wealth is become rotten” (DARBY)
  • v3 [lexical]: word choice for the corrosion of metal — “is cankered” (KJV, WEBSTER, DRC) vs “are corroded” (WEB) vs “are rusted” (ASV) vs “have rotted” (YLT) vs “eaten away” (DARBY)
  • v3 [lexical]: word choice for 'witness' or 'testimony' — “for testimony” (WEB, ASV, DRC) vs “a witness against” (KJV) vs “to” (YLT) vs “for” (DARBY) vs “testimony” (WEBSTER)
  • v3 [stylistic]: (vv 3, 15, 20) modal verb choice ('shall' vs 'will') — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v4 [lexical]: word choice for workers' compensation — “hire” (KJV, ASV, WEBSTER, DRC) vs “wages” (WEB, DARBY) vs “reward” (YLT)
  • v4 [lexical]: term for workers and determiner choice — “laborers” (WEB, ASV, WEBSTER) vs “the labourers” (KJV, DRC) vs “workmen of those” (YLT) vs “your” (DARBY)
  • v4 [grammatical]: phrasing of the passive construction regarding fraud — “which is of you” (KJV, ASV) vs “have” (WEB) vs “hath been fraudulently” (YLT) vs “wrongfully” (DARBY) vs “by” (WEBSTER) vs “by fraud has been” (DRC)
  • v4 [grammatical]: phrasing of the outcry of withheld wages — “fraud crieth” (KJV, WEBSTER) vs “cry out” (WEB) vs “out” (ASV) vs “you doth cry out” (YLT) vs “you cry” (DARBY) vs “you” (DRC)
  • v4 [lexical]: word choice for outcries or shouts — “cries” (WEB, KJV, ASV, DARBY, WEBSTER) vs “exclamations” (YLT) vs “cry” (DRC)
  • v4 [interpretive]: transliteration of 'Sabaoth' vs translation as 'Armies' — “sabaoth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Armies” (WEB) vs “have entered” (YLT)
  • v6 [grammatical]: verb tense and archaic vs modern negation — “doth not resist” (KJV, ASV, YLT, WEBSTER) vs “doesn’t” (WEB) vs “does” (DARBY) vs “resisted” (DRC)
  • v7 [lexical]: word choice for agricultural worker and waiting — “husbandman waiteth for” (KJV, ASV, WEBSTER, DRC) vs “farmer waits” (WEB) vs “doth expect” (YLT) vs “labourer awaits” (DARBY)
  • v8 [lexical]: word choice for strengthening or establishing the heart — “establish” (ASV, YLT, WEBSTER) vs “be Establish” (WEB) vs “patient stablish” (KJV) vs “have patience” (DARBY) vs “and strengthen” (DRC)
  • v8 [lexical]: phrase for impending arrival — “is at hand” (WEB, ASV, DRC) vs “draweth nigh” (KJV, WEBSTER) vs “hath drawn” (YLT) vs “is drawn” (DARBY)
  • v9 [lexical]: word choice for expressing discontent — “Grudge not one” (KJV, WEBSTER) vs “Don’t grumble brothers” (WEB) vs “Murmur brethren” (ASV) vs “murmur” (YLT) vs “Complain” (DARBY) vs “brethren” (DRC)
  • v9 [grammatical]: construction of the negative purpose clause — “brethren lest ye” (KJV, WEBSTER) vs “that” (ASV, DARBY) vs “so that you won’t” (WEB) vs “that may not” (YLT) vs “that you may not” (DRC)
  • v9 [textual]: textual variant reading 'condemned' vs 'judged' — “judged” (WEB, DRC) vs “condemned behold” (KJV, WEBSTER) vs “not judged” (ASV, DARBY) vs “lo” (YLT)
  • v9 [textual]: textual variant reading singular 'door' vs plural 'doors' — “door” (WEB, KJV, DARBY, WEBSTER, DRC) vs “doors” (ASV) vs “hath stood” (YLT)
  • v10 [grammatical]: verb tense and phrasing for speaking — “have spoken” (KJV, DARBY, WEBSTER) vs “spoke” (WEB, DRC) vs “spake” (ASV) vs “did speak” (YLT)
  • v11 [lexical]: word choice for steadfastness or patience — “patience” (KJV, ASV, WEBSTER, DRC) vs “endurance” (YLT, DARBY) vs “perseverance” (WEB)
  • v12 [lexical]: preposition or conjunction choice for priority — “But above” (WEB, KJV, ASV, WEBSTER, DRC) vs “And before” (YLT) vs “before” (DARBY)
  • v12 [grammatical]: phrasing of the prohibition on swearing — “brethren swear not neither” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brothers don’t swear—not” (WEB) vs “do swear” (YLT)
  • v12 [grammatical]: correlative conjunction choice — “neither” (KJV, YLT, WEBSTER) vs “nor” (ASV, DARBY, DRC) vs “or” (WEB)
  • v12 [lexical]: affirmative particle ('yes'/'yea') vs 'speech' — “yea” (KJV, ASV, DARBY, WEBSTER) vs “yes” (WEB, YLT) vs “speech” (DRC)
  • v13 [stylistic]: archaic vs modern auxiliary verb — “Is” (WEB, KJV, ASV, WEBSTER, DRC) vs “Doth” (YLT) vs “Does” (DARBY)
  • v13 [grammatical]: phrasing for 'is anyone among you' — “among” (WEB, KJV, ASV, WEBSTER) vs “one suffer evil” (YLT) vs “one” (DARBY) vs “of” (DRC)
  • v13 [lexical]: word choice for being in good spirits — “cheerful” (WEB, ASV, WEBSTER) vs “any merry” (KJV) vs “of good cheer” (YLT) vs “happy” (DARBY) vs “he cheerful in mind” (DRC)
  • v14 [lexical]: phrasing for summoning the elders — “call for” (WEB, KJV, ASV, YLT, WEBSTER) vs “to him” (DARBY) vs “bring in” (DRC)
  • v14 [interpretive]: translation of 'presbyterous' as 'elders' vs 'priests' — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “priests” (DRC)
  • v14 [interpretive]: translation of 'ekklesias' as 'church' vs 'assembly' — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
  • v16 [textual]: textual variant and lexical choice for 'faults' vs 'sins' and inclusion of 'therefore' — “Confess your faults one” (KJV, WEBSTER) vs “therefore sins” (ASV, DRC) vs “sins” (WEB) vs “Be confessing” (YLT) vs “therefore offences” (DARBY)
  • v17 [stylistic]: Old Testament vs Greek name form for the prophet — “Elijah” (WEB, ASV, YLT, WEBSTER) vs “Elias” (KJV, DARBY, DRC)
  • v17 [grammatical]: phrasing for shared human nature or feelings — “passions as we are” (KJV, WEBSTER) vs “ours” (WEB) vs “with us” (ASV) vs “affected” (YLT) vs “to us” (DARBY) vs “unto us” (DRC)
  • v18 [lexical]: translation of 'ouranos' as 'heaven' vs 'sky' — “heaven gave” (KJV, ASV, DARBY, WEBSTER, DRC) vs “sky” (WEB) vs “did give” (YLT)
  • v18 [lexical]: verb and pronoun choice for the earth yielding crops — “earth brought forth her” (KJV, ASV, DRC) vs “produced its” (WEB) vs “land did bring” (YLT) vs “caused its” (DARBY) vs “its” (WEBSTER)
  • v19 [textual]: textual variant including 'my' and lexical choice for brothers — “Brethren” (KJV, YLT, WEBSTER) vs “My” (ASV, DARBY, DRC) vs “Brothers” (WEB)
  • v19 [grammatical]: prepositional phrase for 'among you' — “among” (WEB, ASV, YLT) vs “of” (KJV, DRC) vs “one among” (DARBY) vs “one” (WEBSTER)
  • v19 [lexical]: word choice for turning someone back — “one convert” (KJV, ASV, DRC) vs “someone turns” (WEB) vs “any may turn” (YLT) vs “bring” (DARBY) vs “should” (WEBSTER)
  • v20 [grammatical]: imperative vs modal formulation — “Let him” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “He must” (DRC)
  • v20 [textual]: textual variant reading 'a soul' vs 'his soul' — “a” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
  • v20 [lexical]: word choice for concealing or covering sins — “cover” (ASV, YLT, DARBY, DRC) vs “will cover” (WEB) vs “shall hide” (KJV) vs “will” (WEBSTER)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Greek text provided, aligning with public-domain critical editions of the Novum Testamentum Graece (such as NA28/SBLGNT).

Nama-nama ilahi: Kyrios (Lord).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Academic analysis views James 5 as the climax of a Jewish-Christian paraenetic text, shifting abruptly from a prophetic woe against wealthy landowners to pastoral exhortations for the oppressed community. The socio-economic backdrop reflects the agrarian realities of the first-century Levant, where absentee landlords withheld wages from day laborers. The eschatological expectation is immediate, serving to console the marginalized with the imminent arrival of a cosmic judge.

Jewish interpretation

James 5 is a New Testament text and is not part of the Hebrew Bible (Tanakh); therefore, it holds no scriptural status in Judaism. Read on its own terms, the chapter presents a prophetic woe against wealthy landowners who defraud laborers, exhortations to patience citing agricultural cycles, prohibitions against swearing oaths, and instructions regarding community prayer, confession, and healing.

Latter-day Saint

James addresses the Christian community with severe warnings for oppressive rich men, urges patience in suffering while awaiting the Lord's return, and outlines specific communal practices for making oaths, praying, healing the sick through the elders, and restoring wandering members.

Jehovah's Witnesses

James issues a severe warning to oppressive, materialistic rich men about their impending ruin. He exhorts Christian believers to exercise patience until the presence of the Lord, using the farmer, the prophets, and Job as examples of endurance. He counsels against taking oaths, recommending simple honesty. Finally, he outlines a procedure for those who are suffering or sick to seek prayer and anointing from the older men of the congregation, and emphasizes the value of turning a sinner back from error.

Pilihan terjemahan yang dibuat NCB (63)
  • v1: you — Employs genuine contemporary English in place of archaic pronouns.
  • v1: Come now — Accurately translates the interjection without relying on obsolete idioms.
  • v1: howling over — Preserves the source-text cognate and participial phrasing.
  • v1: that are coming upon — Accurately reflects the present participle indicating impending action.
  • v2: have rotted — Utilizes an 'r' word to mirror the sibilant alliteration found in the source text.
  • v2: robes — Chosen to establish alliteration with 'rotted', functionally matching the stylistic device of the Greek.
  • v3: have rusted — Replicates the cognate relationship with the word 'rust' in the same verse.
  • v3: as a testimony — Translates the preposition 'eis' directly.
  • v3: will — Eliminates archaic 'shall' where future intention 'will' is meant.
  • v4: wage — Preserves the singular noun 'misthos' found in the source text.
  • v4: the laborers — Standard contemporary translation of the genitive plural.
  • v4: the one defrauded by you — Reproduces the definite-article bracketing around the withheld wage.
  • v4: cries out — Provides a standard active voice translation for 'krazei'.
  • v4: cries — Retains the plural form of the noun.
  • v4: Sabaoth — Preserves the distinct divine-name title as it is transliterated in the Greek text.
  • v4: Look — Replaces archaic 'behold' with contemporary 'look' to follow the global stylistic rules.
  • v5: lived in luxury... lived in self-indulgence — Recreates the rhythmic string of aorist verbs found in the original indictment.
  • v6: condemned, you murdered — Maintains the powerful asyndetic repetition of the source text.
  • v6: the righteous one — The academic panel highlights that the expression draws on generic Jewish Wisdom literature rather than necessarily functioning as an exclusive Christological title.
  • v6: does not resist — Provides uncontracted modern English phrasing for the present tense negation.
  • v7: farmer waits — Employs recognizable, modern agricultural vocabulary.
  • v7: Be patient... being patient — Preserves the cognate connection between the imperative and the participle.
  • v7: the Lord — Distinguishes 'Kyrios' as the divine title.
  • v8: establish — A standard modern English translation of the imperative 'stērixate'.
  • v8: has drawn near — Conveys the perfect indicative tense of 'engiken'.
  • v8: coming of the Lord — Maintains the exact phrase inclusio established in verse 7 regarding the Lord's arrival.
  • v9: Do not grumble — Employs a dignified, modern equivalent without colloquial contractions.
  • v9: so that you may not be — Translates the negative purpose clause ('hina mē') normally for contemporary English.
  • v9: judged — Translates 'krithēte' directly, sustaining the cognate wordplay with 'judge'.
  • v9: doors — Accurately reflects the plural noun 'thyrōn' preserved in the Greek text.
  • v10: the Lord — Systematically renders 'Kyrios' as the Lord according to the map.
  • v10: spoke — Represents the aorist indicative active form 'elalēsan'.
  • v11: endurance — Utilizes a cognate noun that directly matches the participle for 'those enduring'.
  • v11: the Lord... the Lord — Consistently maps the divine title across its dual appearance.
  • v12: But above — Faithfully translates the transitional phrase 'pro pantōn de'.
  • v12: do not swear — Because the text is highly disputed among traditions as to whether this absolutely prohibits civic vows, the wording acts as a straightforward translation without resolving the scope.
  • v12: neither... nor... nor — Replicates the repetitive 'mēte' structure explicitly found in the source text.
  • v12: by the heaven — Renders the definite article modifying the noun.
  • v12: the yes — Emulates the precise definite-article pattern bracketing the affirmations and negations in the original phrasing.
  • v13: Is — Uses standard contemporary English for formatting a rhetorical question.
  • v13: Is anyone suffering... Is anyone cheerful — Restores the continuous parallel structure of the interrogative refrain.
  • v13: cheerful — Provides a recognizable, modern equivalent for 'euthymei'.
  • v14: call for — Captures the force of the aorist middle imperative.
  • v14: elders — The translation uses the strictly literal equivalent because traditions are deeply divided over whether these 'elders' and the resulting anointing designate a perpetual Sacrament and an ordained priesthood or merely a temporary apostolic sign.
  • v14: assembly — Leaves the institutional character of the gathering open by reflecting the literal word 'ekklesia', as disputed among traditions.
  • v15: the sick one — Renders the substantival participle accurately.
  • v16: Confess, therefore, your sins — Follows the majority NA28 text which includes both the inferential particle 'oun' and the noun 'hamartias'.
  • v16: Confess... pray... righteous person — Preserves the rhetorical number shift from plural imperatives directly into a singular descriptive subject.
  • v16: Confess, therefore, your sins to one another — Because it is highly disputed among traditions whether this mandates the Sacrament of Penance or mutual relational accountability, the phrase is translated completely word-for-word without adding pastoral modifiers.
  • v16: has much power in its working — Accurately reflects the present middle/passive participle 'energoumenē' alongside the verb.
  • v17: Elijah — Employs the standard English name for the Old Testament figure over the Hellenized spelling.
  • v17: of the same nature as us — Accurately maps the compound adjective 'homoiopathēs' in current terminology.
  • v17: prayed with prayer — Preserves the literal translation of the Semitizing cognate expression in the Greek.
  • v18: heaven — Renders 'ouranos' consistently with typical conventions.
  • v18: produced its — Uses standard modern English phrasing for an agrarian yield.
  • v19: My brothers — Adopts the full text 'Adelphoi mou' as read in the NA28 variant.
  • v19: wanders from the truth — Translates the Greek verb neutrally without settling the intense dispute among traditions over whether a born-again believer can totally apostatize and lose salvation.
  • v19: someone turns — Selects a modern equivalent that permits a perfect cognate pairing with verse 20.
  • v20: let him know — Accurately renders the third-person imperative verb 'ginōsketō'.
  • v20: wanders... wandering — Consistently matches the related cognate forms across both verses.
  • v20: turns... turns — Maintains the continuous repetitive pairing of the verb between verses 19 and 20.
  • v20: his soul — Reconciles the textual presence of the pronoun 'autou'.
  • v20: will cover — Translates the future active indicative verb natively.
Batasan yang perlu diketahui
  • 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.

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