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야고보서 2

번역본 7개 · 12개의 전통을 통해 읽기.

NCB · 새 컨센서스 성경

1My brothers, do not hold the faith of our Lord Jesus Christ of glory with partiality. 2For if a man with a gold ring comes into your synagogue in bright clothing, and a poor man in filthy clothing also comes in, 3and you look upon the one wearing the bright clothing and you say to him, "You sit here in a good place," and to the poor man you say, "You stand there, or sit here under my footstool," 4have you not judged among yourselves, and become judges with evil thoughts? 5Listen, my beloved brothers, did not God choose the poor to the world to be rich in faith and heirs of the kingdom which he promised to those loving him? 6But you dishonored the poor man. Do not the rich oppress you and themselves drag you into courts? 7Do they not themselves blaspheme the good name, the one called upon you? 8If, however, you fulfill the royal law according to the Scripture, "You will love your neighbor as yourself," you do well; 9but if you show partiality, you commit sin, being convicted by the law as transgressors. 10For whoever keeps the whole law, but stumbles in one point, has become guilty of all. 11For he who said, "Do not commit adultery," also said, "Do not murder." Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. 12So speak and so do as those who are about to be judged by the law of freedom. 13For judgment is merciless to the one not having done mercy; mercy triumphs over judgment. 14What is the profit, my brothers, if someone says he has faith, but does not have works? Can faith save him? 15And if a brother or a sister is naked and they are lacking daily food, 16and one of you says to them, "Go in peace, be warmed and be filled," but you do not give them the necessities of the body, what is the profit? 17So also faith, if it does not have works, is dead by itself. 18But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. 19You believe that God is one; you do well. The demons also believe, and they shudder. 20But do you want to know, O empty man, that faith without works is idle? 21Was not Abraham our father justified by works, having offered up Isaac his son upon the altar? 22You see that faith co-worked with his works, and by works faith was perfected, 23and the Scripture was fulfilled that says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. 24You see then that by works a man is justified, and not by faith only. 25And likewise, was not Rahab the prostitute also justified by works, having received the messengers and having sent them out by another way? 26For just as the body without the spirit is dead, thus also faith without works is dead.

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이 장의 논쟁 구절

  • 믿음과 행위

    믿음으로 말미암는 칭의와 행위의 필요성에 관한 신약성경 본문들을 어떻게 함께 읽거나 구별하여 보느냐에 따라 은혜, 순종, 사회적 책임에 관한 그리스도교의 가르침이 형성됩니다.

전통 간 동의하는 부분

All traditions universally agree that faith without accompanying works is dead and cannot save, just as a body without a spirit is dead. It is widely affirmed that mere intellectual assent is insufficient for salvation, being equivalent to the useless faith of demons, and that showing favoritism toward the wealthy while discriminating against the poor violates the royal law of neighborly love. Traditions also widely maintain that providing for the tangible physical needs of the destitute is an… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

  • Breaking a single point of the moral law renders a person guilty of transgressing the entire law. (7 affirm)

전통 간 차이가 있는 부분

  • Justification is an ongoing process of cooperation (synergia) between divine grace and human effort through good works.

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

  • The explicit statement that a person is justified by works and not by faith alone definitively refutes the doctrine of justification by faith alone (sola fide).

    catholic: AFFIRM; orthodox: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: QUALIFY; pentecostal: DENY; restorationist: AFFIRM

  • The justification by works described by James refers to the declarative proof of true faith before humanity, not the meritorious ground of acceptance before God.

    catholic: DENY; orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • Justification is a single, unified reality that encompasses both the inward presence of faith and its outward realization in works.

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

  • Paul excludes works done prior to faith as a means of justification, whereas James requires works of obedience done after receiving faith.

    catholic: AFFIRM; orthodox: QUALIFY; restorationist: QUALIFY

각 전통이 읽는 방식

각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.

Catholic

The author of James writes to the Christian assembly, forbidding partiality toward the wealthy and discrimination against the poor (James 2:1-4). Such favoritism violates the "royal law" of neighborly love (James 2:8) and fragments the wholeness of the law, where stumbling in one point incurs guilt for breaking all of it (James 2:10-11). In the second half of the chapter, the author addresses the relationship between faith and works, arguing against a lifeless faith that expresses itself in mere words while ignoring the bodily needs of brothers and sisters (James 2:15-16). Citing Abraham and Rahab as examples of faith active in works, the author concludes that faith without works is dead, just as a body without a spirit is dead, and that justification comes by works and not by faith alone (James 2:21-26). Reception: Historically and canonically, James 2 is a central locus for the Catholic understanding of justification, explicitly invoked to articulate the necessity of works animated by grace. To resolve the apparent tension between James 2:24 and Paul's teaching on justification apart from works of the law in his epistles to the Romans and Galatians, the Latin tradition established a foundational hermeneutic. Augustine, in "On Faith and Works", explains that Paul speaks of works done prior to faith, which cannot justify, whereas James speaks of works done after receiving faith, which are necessary for salvation. Thomas Aquinas systematically applied this in the "Summa Theologica", distinguishing between "unformed faith" (fides informis)—a mere intellectual assent to truth which even demons possess (James 2:19)—and "formed faith" (fides formata), which is faith animated and perfected by charity. The Council of Trent, in its "Decree on Justification", leaned heavily on James 2:24 to defend Catholic teaching, defining that while initial justification is a free gift, the justified person must cooperate with grace to increase in righteousness. Bede the Venerable, in his "Commentary on the Seven Catholic Epistles", highlighted that Abraham's initial justification was brought to perfection years later on the altar through obedience (James 2:21-22). In the Eastern Catholic tradition, the chapter is read through the lens of synergia (cooperation between divine grace and human freedom) and theosis. The Greek and Syriac Fathers strongly reject any dichotomy between belief and action. Maximus the Confessor, in his "Centuries on Charity", reflects on James 2:19 to assert that faith divorced from love and ascetic striving is a demonic illusion; true faith must be incarnated in virtuous action. Both lungs of the Church thus reject any wedge between belief and morality. Furthermore, the early verses regarding partiality (James 2:1-9) are received by both Latin and Eastern traditions as establishing that economic discrimination in the assembly is a grave sin against the royal law.

Eastern Orthodox

In its immediate context, James 2 addresses a Christian community struggling with socioeconomic partiality. The author rebukes the practice of favoring wealthy visitors while humiliating the poor (vv. 1-7), identifying this as a violation of the 'royal law' to love one's neighbor (v. 8). James asserts that keeping the law requires comprehensive obedience; breaking one command makes one a transgressor of all (vv. 10-11). The chapter concludes with a sustained argument that faith must be demonstrated through actions (vv. 14-26). Using the examples of Abraham offering Isaac (v. 21) and Rahab protecting the messengers (v. 25), James argues that faith unaccompanied by works is entirely dead, just as a body without a spirit is dead (v. 26). Reception: The Eastern Orthodox tradition reads James 2 as a foundational text for the doctrine of synergia (cooperation) between divine grace and human effort. In Orthodox theology, justification is not an instantaneous, forensic legal declaration based on faith alone, but an ongoing, ontological process of healing and participation in the divine life (theosis). Therefore, James 2:24 ('by works a man is justified, and not by faith only') is embraced harmoniously rather than viewed as a theological problem to be solved. Orthodoxy sees no contradiction between Paul and James; the tradition maintains that Paul condemns reliance on the ritual 'works of the law' for salvation, while James rightly insists on 'works of faith'—acts of love and mercy. Maximus the Confessor uses verse 19 to distinguish between mere intellectual belief, which demons possess, and genuine salvific faith, which is animated by the virtues and active love. Theophylact of Ochrid highlights verses 22 and 23 to demonstrate that Abraham's faith and works were indivisible; faith generated the works, and the works perfected the faith, demonstrating that true faith is inherently dynamic and participatory.

Oriental Orthodox

In its immediate context, James 2 addresses early Christian assemblies with a twofold exhortation: a strong warning against socioeconomic favoritism (vv. 1-13) and a theological defense of the indivisibility of faith and works (vv. 14-26). The author condemns the practice of honoring the wealthy while marginalizing the poor, identifying this as a violation of the 'royal law' of love (v. 8) and an act of unjust judgment. In the second half, the text argues that a faith lacking corresponding actions of mercy and obedience is lifeless and incapable of saving, citing Abraham and Rahab as models whose faith was perfected through their active works (vv. 21-25). Reception: The Oriental Orthodox tradition embraces James 2 as a foundational pillar for its deeply ascetic, liturgical, and monastic ethos, thoroughly rejecting any theological bifurcation of faith and works. Within miaphysite thought, just as the divine and human natures are united in the one incarnate Word without separation, so too must inner belief and outer action be united in the life of the believer. Philoxenus of Mabbug, a major figure in the Syriac tradition, relies extensively on this chapter in his 'Discourses', utilizing James 2:26 to assert that just as a body without a spirit is dead, faith without the ascetic labor of works is entirely lifeless. In the Coptic tradition, the monastic leader Shenoute of Atripe fiercely applied James 2:1-7 in his 'Discourses' to condemn wealthy Egyptian landowners who oppressed the poor, demanding that the church reject partiality and uphold the dignity of the marginalized. Additionally, Cyril of Alexandria frequently invoked James 2 in his 'Festal Letters', warning his flock that intellectual orthodoxy without the tangible works of almsgiving and fasting amounts only to the trembling faith of demons (v. 19).

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모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1My brothers, don’t hold the faith of our glorious Lord Jesus Christ with partiality. 2For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in, 3and you pay special attention to him who wears the fine clothing and say, “Sit here in a good place;” and you tell the poor man, “Stand there,” or “Sit by my footstool” 4haven’t you shown partiality among yourselves, and become judges with evil thoughts? 5Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith and heirs of the Kingdom which he promised to those who love him? 6But you have dishonored the poor man. Don’t the rich oppress you and personally drag you before the courts? 7Don’t they blaspheme the honorable name by which you are called? 8However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well. 9But if you show partiality, you commit sin, being convicted by the law as transgressors. 10For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. 11For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery but do murder, you have become a transgressor of the law. 12So speak and so do as men who are to be judged by the law of freedom. 13For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 14What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? 15And if a brother or sister is naked and in lack of daily food, 16and one of you tells them, “Go in peace. Be warmed and filled;” yet you didn’t give them the things the body needs, what good is it? 17Even so faith, if it has no works, is dead in itself. 18Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I will show you my faith by my works. 19You believe that God is one. You do well. The demons also believe—and shudder. 20But do you want to know, vain man, that faith apart from works is dead? 21Wasn’t Abraham our father justified by works, in that he offered up Isaac his son on the altar? 22You see that faith worked with his works, and by works faith was perfected. 23So the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him as righteousness,” and he was called the friend of God. 24You see then that by works a man is justified, and not only by faith. 25In the same way, wasn’t Rahab the prostitute also justified by works when she received the messengers and sent them out another way? 26For as the body apart from the spirit is dead, even so faith apart from works is dead.

KJV · King James Version

1My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4Are ye not then partial in yourselves, and are become judges of evil thoughts? 5Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? 6But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7Do not they blaspheme that worthy name by the which ye are called? 8If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: 9But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. 10For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 12So speak ye, and so do, as they that shall be judged by the law of liberty. 13For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. 14What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone. 18Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20But wilt thou know, O vain man, that faith without works is dead? 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only. 25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26For as the body without the spirit is dead, so faith without works is dead also.

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의미를 바꾸는 차이점(42)
  • v3 [lexical]: different translations of the verb for paying attention or looking upon — “ye have respect to” (KJV, WEBSTER) vs “you pay special attention” (WEB) vs “regard” (ASV) vs “may look upon” (YLT) vs “look upon” (DARBY) vs “you” (DRC)
  • v3 [grammatical]: translates a participle as a relative clause, a participle, or a passive construction — “that weareth” (KJV, ASV, WEBSTER) vs “who wears” (WEB, DARBY) vs “bearing” (YLT) vs “is clothed with” (DRC)
  • v3 [lexical]: different descriptions of the rich person's clothing — “fine” (WEB, ASV) vs “gay clothing” (KJV, WEBSTER) vs “raiment” (YLT) vs “splendid apparel” (DARBY) vs “fine apparel” (DRC)
  • v3 [grammatical]: variations in supplying pronouns or nouns to clarify the command — “man” (WEB, ASV, DRC) vs “Stand thou” (KJV, WEBSTER) vs “man may say Thou” (YLT) vs “Do stand” (DARBY)
  • v5 [lexical]: different translations for the imperative verb to hear — “Hearken” (KJV, ASV, YLT, WEBSTER, DRC) vs “Listen” (WEB) vs “Hear” (DARBY)
  • v5 [grammatical]: differing choices of archaic versus modern vocabulary and auxiliary verbs for formulating the question — “beloved brethren Hath not” (KJV, WEBSTER) vs “brothers Didn’t” (WEB) vs “did” (ASV) vs “beloved did” (YLT) vs “Has” (DARBY) vs “dearest” (DRC)
  • v5 [grammatical]: translates a substantive adjective as a direct object or a relative clause — “chosen the” (KJV, DARBY, WEBSTER, DRC) vs “choose those who are” (WEB) vs “choose them that are” (ASV) vs “choose” (YLT)
  • v5 [grammatical]: different ways of rendering the dative phrase relating to the world — “of this” (KJV, YLT, WEBSTER) vs “in” (WEB, DRC) vs “as to the” (ASV, DARBY)
  • v5 [grammatical]: translates a participle as a relative clause or a participial phrase — “them that love” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those loving” (YLT)
  • v6 [grammatical]: varying tense and aspect in translating the verb for dishonoring — “But ye have despised” (KJV, DARBY, WEBSTER) vs “you dishonored” (WEB) vs “dishonored” (ASV) vs “and did dishonour” (YLT) vs “you dishonoured” (DRC)
  • v6 [grammatical]: varying inclusion of nouns or auxiliary verbs to structure the sentence — “man the” (ASV, DARBY, DRC) vs “Do not” (KJV, WEBSTER) vs “man Don’t the” (WEB) vs “one the” (YLT)
  • v6 [lexical]: different translations for the verb meaning to drag or draw — “draw” (KJV, WEBSTER) vs “personally drag” (WEB) vs “themselves drag” (ASV) vs “themselves” (YLT) vs “do not they drag” (DARBY) vs “do not they” (DRC)
  • v6 [lexical]: different terms for the places of judgment — “before the judgment seats” (KJV, DRC) vs “judgment-seats” (ASV, WEBSTER) vs “courts” (WEB) vs “to judgment-seats” (YLT) vs “tribunals” (DARBY)
  • v8 [grammatical]: differing conjunctions and verb phrases for fulfilling the law — “ye fulfil the” (KJV, ASV) vs “you fulfill” (WEB) vs “indeed” (YLT) vs “indeed keep” (DARBY) vs “fulfill” (WEBSTER) vs “then you fulfill” (DRC)
  • v8 [lexical]: different translations of the word for scripture or writing — “scripture Thou shalt” (KJV, ASV, DARBY, WEBSTER) vs “You shall” (WEB) vs “Writing” (YLT) vs “scriptures” (DRC)
  • v8 [grammatical]: (vv 8, 11, 18, 19, 24) archaic versus modern pronouns and verb forms — “thy neighbour” (KJV, YLT, DARBY, DRC) vs “neighbor” (ASV, WEBSTER) vs “your neighbor” (WEB)
  • v10 [grammatical]: differing translations of the relative pronoun and conjunction — “whoever” (YLT, DARBY, WEBSTER) vs “For whosoever shall keep” (KJV, ASV) vs “whoever keeps” (WEB) vs “And” (DRC)
  • v10 [lexical]: different verbs for stumbling or offending — “and yet offend” (KJV, WEBSTER) vs “stumbles” (WEB) vs “stumble” (ASV) vs “shall keep shall stumble” (YLT) vs “shall” (DARBY) vs “but” (DRC)
  • v12 [lexical]: different translations of the verb for doing or acting — “do” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “act” (DARBY)
  • v12 [lexical]: different terms for liberty or freedom — “liberty” (KJV, ASV, DARBY, WEBSTER, DRC) vs “freedom” (WEB) vs “to be judged” (YLT)
  • v14 [lexical]: (vv 14, 16) different translations of the phrase asking what the profit or good is — “doth it profit” (KJV, ASV, WEBSTER) vs “is the” (YLT, DARBY) vs “good is” (WEB) vs “shall” (DRC)
  • v15 [grammatical]: differences in verb mood and tense — “is” (WEB, DARBY, WEBSTER) vs “be” (KJV, ASV, DRC) vs “may” (YLT)
  • v15 [lexical]: different translations for lacking or being destitute — “destitute of” (KJV, DARBY, WEBSTER) vs “in lack” (WEB, ASV) vs “may be the” (YLT) vs “want” (DRC)
  • v16 [grammatical]: different prepositional translations — “of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “from amongst” (DARBY)
  • v16 [grammatical]: differing verb forms for speaking — “say unto” (KJV, ASV) vs “to” (DARBY, DRC) vs “tells” (WEB) vs “may to” (YLT) vs “sayeth to” (WEBSTER)
  • v16 [lexical]: different translations for the imperative to leave or go — “Go” (WEB, ASV, DARBY, DRC) vs “Depart” (KJV, WEBSTER) vs “ye” (YLT)
  • v16 [grammatical]: variations in conjunctions and negative particles — “notwithstanding ye” (KJV, WEBSTER) vs “yet you didn’t” (WEB) vs “and yet” (ASV) vs “and may not” (YLT) vs “but” (DARBY) vs “yet” (DRC)
  • v17 [grammatical]: differing verb conjugations and negations — “have” (ASV, DARBY, DRC) vs “hath not” (KJV, WEBSTER) vs “has no” (WEB) vs “may have” (YLT)
  • v17 [lexical]: different ways of expressing that the faith is by itself — “in itself” (WEB, ASV, DRC) vs “being alone” (KJV, WEBSTER) vs “by itself” (YLT, DARBY)
  • v18 [grammatical]: variations in conjunctions and pronouns introducing the hypothetical speaker — “Yes will” (WEB) vs “Yea a man may” (KJV) vs “will” (ASV) vs “But” (YLT) vs “But some one will” (DARBY) vs “Also” (WEBSTER) vs “But some will” (DRC)
  • v19 [grammatical]: varying syntactic arrangements for the phrase asserting that God is one — “God” (WEB, ASV, YLT, DARBY) vs “there” (KJV, WEBSTER, DRC)
  • v20 [lexical]: different translations for the verb indicating desire or wishing — “But wilt thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “do you want to” (WEB) vs “And dost wish to” (YLT)
  • v20 [lexical]: (vv 20, 26) different translations of the preposition meaning apart from or without — “without” (KJV, DARBY, WEBSTER, DRC) vs “apart from” (WEB, ASV) vs “apart from the” (YLT)
  • v20 [textual]: textual variant reading either 'dead' or 'barren/useless' — “dead” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “barren” (ASV)
  • v21 [stylistic]: differing preposition choices for on or upon — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
  • v22 [grammatical]: variations in translating the verb for seeing and its conjunction — “Seest thou how” (KJV, WEBSTER) vs “seest that” (ASV, DARBY) vs “You see that” (WEB) vs “dost see that the” (YLT) vs “that” (DRC)
  • v22 [lexical]: different translations for the verb meaning to work together or co-operate — “wrought” (KJV, ASV, DARBY, WEBSTER) vs “worked” (WEB) vs “was working” (YLT) vs “did co-operate” (DRC)
  • v22 [grammatical]: different translations of the preposition expressing source or means — “by” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of the” (YLT) vs “that” (DARBY)
  • v22 [lexical]: different expressions for being perfected or made perfect — “was perfected” (WEB, YLT, DARBY) vs “made perfect” (KJV, ASV, WEBSTER) vs “was” (DRC)
  • v23 [lexical]: different translations for the verb meaning to reckon, account, or impute — “reckoned to” (YLT, DARBY) vs “accounted to” (WEB) vs “imputed unto” (KJV) vs “reckoned” (ASV) vs “to” (WEBSTER) vs “reputed to” (DRC)
  • v23 [lexical]: different prepositions and terms for righteousness or justice — “for righteousness” (KJV, ASV, WEBSTER) vs “as” (WEB, DARBY) vs “to” (YLT) vs “to justice” (DRC)
  • v24 [lexical]: varying translations of the preposition and modifier regarding faith and works — “by” (KJV, WEBSTER, DRC) vs “only” (WEB, ASV) vs “out of” (YLT) vs “on the principle of” (DARBY)

배경 정보

원문. Greek (TAGNT, public-domain critical text). Greek text (NA28/UBS5 tradition, as provided)

하나님의 이름: Kyrios (Lord), Theos (God).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

In its textual and historical context, James 2 is a piece of early Jewish-Christian paraenesis. The chapter is structurally divided into a socio-economic critique of partiality (verses 1-13) and a theological argument on the necessity of works (verses 14-26). The use of the term 'synagogue' (verse 2) strongly anchors the text in a Jewish-Christian milieu where the assembly had not yet fully separated from Jewish institutional language. The first half addresses real social stratification, warning against favoring the rich over the poor, invoking the 'royal law' of Leviticus 19:18 (verse 8). The second half employs the Greco-Roman diatribe form (verses 18-19) to debate an imaginary interlocutor. Here, 'faith' is treated not as Pauline relational trust, but as cognitive assent to monotheism (verse 19). The author uses the midrashic examples of Abraham and Rahab (verses 21-25) to argue that faith is perfected by actions, drawing on Genesis 15, Genesis 22, and Joshua 2.

Jewish interpretation

Because the Epistle of James is part of the New Testament, it is not recognized as Scripture in Judaism. For modern Jewish scholars reading the text historically, James 2 is understood as a first-century Jewish-Christian document reflecting Second Temple Jewish ethics. The chapter addresses a community gathering in a 'synagogue' (verse 2) and exhorts them to maintain strict impartiality, echoing the judicial standards of Leviticus 19:15 and Deuteronomy 1:17. The author insists that faith must manifest in concrete actions (mitzvot), particularly charity, and utilizes traditional Jewish exemplars—Abraham and Rahab—to argue that justification requires works, directly contesting purely cognitive or antinomian definitions of faith.

Latter-day Saint

In its immediate context, this chapter addresses an early Christian community struggling with socioeconomic divisions. The author rebukes the practice of giving preferential treatment to the wealthy over the poor in worship gatherings (verses 1-4). This favoritism is condemned as a violation of the 'royal law' to love one's neighbor (verse 8). The chapter then pivots to a theological discourse on the nature of saving faith, arguing through the examples of Abraham and Rahab that intellectual belief without corresponding action is 'dead' and incapable of saving anyone (verses 14-26).

Jehovah's Witnesses

The immediate meaning of this chapter centers on practical Christian ethics and the inseparability of faith and conduct. James rebukes the early congregations for showing favoritism to the wealthy while dishonoring the poor (verses 1-13), reminding them that breaking the law of love makes one a transgressor of the whole law. In the second half (verses 14-26), James forcefully argues that faith unaccompanied by works is useless and dead, using the examples of Abraham offering Isaac and Rahab protecting the messengers to prove that active obedience is required for justification.

NCB가 내린 번역 선택(27)
  • v1: partiality — Prioritizes standard contemporary English idiom while noting the literal morphological flattening.
  • v2: synagogue — Retains the specific institutional term that anchors the text in its original Jewish-Christian milieu.
  • v3: you look upon — Accurately reflects the Greek verb epiblepsēte without over-interpreting the action.
  • v3: the bright clothing — Preserves the heavy articular emphasis and accurate meaning of the adjective.
  • v4: judged — Maintains the direct cognate connection with the subsequent noun 'judges'.
  • v5: Listen — Uses genuinely contemporary English for the interjection.
  • v5: to the world — Reflects the plain dative case of the Greek text without adding prepositions.
  • v6: dishonored — Translates the aorist verb directly as simple past tense.
  • v6: oppress — Employs standard English vocabulary while noting the flattened source-language wordplay.
  • v6: courts — Uses appropriate contemporary terminology for legal settings.
  • v7: the good name, the one called upon you — Strictly preserves the definitive article pattern emphasizing the specific invocation.
  • v8: Scripture — Translates graphe in its standard reference to the sacred texts.
  • v9: show partiality — Provides a contemporary English idiom that accurately conveys the cognate verb form of the noun in verse 1.
  • v10: stumbles — Accurately reflects the literal metaphor of the Greek verb ptaisē.
  • v12: freedom — Provides a modern, accessible rendering of eleutherias.
  • v13: merciless — Retains the direct alpha-privative cognate connection with 'mercy'.
  • v14: is the profit — Maintains the literal economic metaphor and structural refrain used again in verse 16.
  • v15: are — Honors the distinct number shift pairing singular subjects with plural verbs.
  • v16: Go — Uses standard, direct contemporary phrasing for the imperative formula.
  • v17: by itself — Best captures the reflexive prepositional phrase kath heautēn.
  • v19: God is one — Reflects the straightforward syntax affirming the fundamental monotheistic confession.
  • v20: idle — Accurately captures the lexical wordplay (ergōn argē) in the text based on the variant argē.
  • v21: upon — Maintains slightly elevated dignity appropriate for the sacrificial setting.
  • v22: co-worked — Perfectly preserves the morphological cognate relationship with 'works' in the source language.
  • v23: reckoned — Accurately renders the accounting term without anachronistic theological overlay.
  • v24: by works a man is justified, and not by faith only — Refuses to soften the literal statement, leaving it disputed among traditions whether this definitively refutes sola fide or refers merely to declarative proof.
  • v26: spirit — Interprets the term as the animating human life-force in the body, not the Holy Spirit.
알아두어야 할 한계점
  • 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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