{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/jam005.htm","path":"bib/cmt/vws/jam005.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/jam005.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nGo to\nSee on Jam 4:13.\nWeep and howl (\u03ba\u03bb\u03b1\u03cd\u03c3\u03b1\u03c4\u03b5 \u1f40\u03bb\u03bf\u03bb\u03cd\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2)\nLit., weep, howling. The latter is a descriptive word, ol-ol-uz-o. Only here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping.\nMiseries (\u03c4\u03b1\u03bb\u03b1\u03b9\u03c0\u03c9\u03c1\u03af\u03b1\u03b9\u03c2)\nOnly here and Rom 3:16. See on be afflicted, Jam 4:9.\nThat shall come upon (\u1f10\u03c0\u03b5\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03b1\u03b9\u03c2)\nPresent participle. More correctly, as Rev., that are coming.\nAre corrupted (\u03c3\u03ad\u03c3\u03b7\u03c0\u03b5\u03bd)\nOnly here in New Testament.\nAre moth-eaten (\u03c3\u03b7\u03c4\u03cc\u03b2\u03c1\u03c9\u03c4\u03b1 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd)\nLit., have become moth-eaten. Only here in New Testament, but compare \u03c3\u03ba\u03c9\u03bb\u03b7\u03ba\u03cc\u03b2\u03c1\u03c9\u03c4\u03bf\u03c2, eaten of worms, Act 12:23; and see Mat 6:19, Mat 6:20.\nIs cankered (\u03ba\u03b1\u03c4\u03af\u03c9\u03c4\u03b1\u03b9)\nOnly here in New Testament, from \u1f30\u03cc\u03c2, rust, as in the following sentence. Also poison, as Jam 3:8. The preposition \u03ba\u03b1\u03c4\u03ac indicates thoroughness, completely rusted.\nFlesh (\u03c4\u1f70\u03c2 \u03c3\u03ac\u03c1\u03ba\u03b1\u03c2)\nThe noun is plural: the fleshy parts of the body. So Sept. (2 Kings 9:36): \"the flesh (\u03c4\u1f70\u03c2 \u03c3\u03ac\u03c1\u03ba\u03b1\u03c2) of Jezebel.\" So Rev 19:18.\nReaped down (\u1f00\u03bc\u03b7\u03c3\u03ac\u03bd\u03c4\u03c9\u03bd)\nOnly here in New Testament. The primary meaning is to reap corn; also in classical Greek of mowing down in battle. The secondary, which some mistake for the primary sense, is to gather, as for harvest. Rev., mowed.\nFields (\u03c7\u03ce\u03c1\u03b1\u03c2)\nThe more general word, place, for \u1f00\u03b3\u03c1\u03cc\u03c2, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luk 12:16; Joh 4:35, the only two instances besides this in the New Testament. It implies a larger tract than \u1f00\u03b3\u03c1\u03cc\u03c2, as is evident in all the New-Testament passages cited. In two cases it refers to a rich man's estates; and in Joh 4:35, the Lord directs the attention of the disciples to a broad area or series of fields.\nCrieth (\u03ba\u03c1\u03ac\u03b6\u03b5\u03b9)\nAn inarticulate cry. Compare Gen 4:10.\nLord of Sabaoth\nLord of hosts. The only instance in which the phrase is used by a New-Testament writer. Rom 9:29, is quoted from Isa 1:9.\nYe have lived in pleasure (\u1f10\u03c4\u03c1\u03c5\u03c6\u03ae\u03c3\u03b1\u03c4\u03b5)\nOnly here in New Testament. See on Pe2 2:13, on the kindred noun \u03c4\u03c1\u03c5\u03c6\u03ae, riot or revel. Rev., ye have lived delicately.\nBeen wanton (\u1f10\u03c3\u03c0\u03b1\u03c4\u03b1\u03bb\u03ae\u03c3\u03b1\u03c4\u03b5)\nOnly here and Ti1 5:6. \u1f18\u03c4\u03c1\u03c5\u03c6\u03ae\u03c3\u03b1\u03c4\u03b5 denotes dainty living: this word, luxurious or prodigal living. Rev., taken your pleasure, is colorless, and is no improvement on the A. V.\nAs in a day of slaughter (\u1f61\u03c2 \u1f10\u03bd \u1f21\u03bc\u03ad\u03c1\u1fb3 \u03c3\u03c6\u03b1\u03b3\u1fc6\u03c2)\nAll the best texts reject \u1f61\u03c2, as. The meaning of the passage is disputed. Some find the key to it in the words last days (Jam 5:3). The phrase day of slaughter is used for a day of judgment, Jer 12:3; 25:34: (Sept.). According to this, the meaning is, the day of judgment, at the supposed near coming of Christ. Others explain that these men are like beasts, which, on the very day of their slaughter, gorge themselves in unconscious security.\nBe patient (\u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03ae\u03c3\u03b1\u03c4\u03b5)\nFrom \u03bc\u03b1\u03ba\u03c1\u03cc\u03c2, long, and \u03b8\u03c5\u03bc\u03cc\u03c2, soul or spirit, but with the sense of strong passion, stronger even than \u1f40\u03c1\u03b3\u03ae, anger, as is maintained by Schmidt (\"Synonymik\"), who describes \u03b8\u03c5\u03bc\u03cc\u03c2 as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1 is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae, uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, \"\u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae is perseverantia and patientia both in one.\" Thus Bishop Ellicott: \"The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.\" \u1f59\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae. contains an element of manliness. Thus Plato joins it with the adverb \u1f00\u03bd\u03b4\u03c1\u03b9\u03ba\u1ff6\u03c2, in a manly way, and contrasts it with \u1f00\u03bd\u03ac\u03bd\u03b4\u03c1\u03c9\u03c2, unmanly, cowardly. \u039c\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1 is exercised toward persons; \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae, toward things. The former is ascribed to God as an attribute (Luk 18:7; Pe1 3:20; Pe2 3:9, Pe2 3:15), the latter never; for the God of patience (Rom 15:5) is the God who imparts patience to his children. \"There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae cannot find place in him\" (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist.\nTherefore\nSince things are so. Referring to the condition of things described in the previous passage.\nBrethren\nIn contrast with the rich just addressed.\nWaiteth (\u1f10\u03ba\u03b4\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9)\nWith expectation. Compare Mat 13:30; Mar 4:27.\nThe early and latter rain (\u1f51\u03b5\u03c4\u1f78\u03bd \u03c0\u03c1\u03ce\u03b9\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f44\u03c8\u03b9\u03bc\u03bf\u03bd)\nBoth adjectives only here in New Testament. \u1f59\u03b5\u03c4\u1f78\u03bd, rain, is rejected by all the best texts. The early rain fell in October, November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest (Luk 12:54), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the north or east, and fine weather ensues (Pro 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (Sa1 12:16-18). See Introduction, on James' local allusions.\nGrudge not (\u03bc\u1f74 \u03c3\u03c4\u03b5\u03bd\u03ac\u03b6\u03b5\u03c4\u03b5)\nBetter, as Rev., murmur not. The verb means to sigh or groan.\nStandeth before the doors\nIn the act of entering.\nExample (\u1f51\u03c0\u03cc\u03b4\u03b5\u03b9\u03b3\u03bc\u03b1)\nSee on Pe2 2:6.\nOf suffering affliction (\u03ba\u03b1\u03ba\u03bf\u03c0\u03b1\u03b8\u03b5\u03af\u03b1\u03c2)\nOnly here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly, suffering.\nThe prophets\nCompare Mat 5:12.\nEndure (\u1f51\u03c0\u03bf\u03bc\u03ad\u03bd\u03bf\u03bd\u03c4\u03b1\u03c2)\nPresent participle. But the later texts read \u1f51\u03c0\u03bf\u03bc\u03b5\u03af\u03bd\u03b1\u03bd\u03c4\u03b1\u03c2, the aorist participle, which endured; referring to the prophets in the past ages. So Rev. On endured and patience, see on Jam 5:7.\nThe end of the Lord (\u03c4\u1f78 \u03c4\u03ad\u03bb\u03bf\u03c2 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5)\nA peculiar expression. The happy conclusion to which God brought Job's trials.\nVery pitiful and of tender mercy (\u03c0\u03bf\u03bb\u03c5\u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03cc\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f30\u03ba\u03c4\u03af\u03c1\u03bc\u03c9\u03bd)\nThe former adjective only here in New Testament; the latter here and Luk 6:36. Rev., full of pity and merciful. \u03a0\u03bf\u03bb\u03c5\u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03cc\u03c2 is from \u03c0\u03bf\u03bb\u03cd\u03c2, much, and \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1, the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Phi 1:8; Col 3:12, etc.). Compare \u03b5\u1f54\u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03bf\u03b9, tender-hearted, Eph 4:32. The distinction between this and \u03bf\u1f30\u03ba\u03c4\u03af\u03c1\u03bc\u03c9\u03bd, merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering.\nAny other oath\nSee the common formulas of swearing, Mat 5:35, Mat 5:36.\nIs afflicted (\u03ba\u03b1\u03ba\u03bf\u03c0\u03b1\u03b8\u03b5\u1fd6)\nSee on the kindred word \u03ba\u03b1\u03ba\u03bf\u03c0\u03ac\u03b8\u03b5\u03b9\u03b1, suffering, Jam 5:10. Only here and Ti2 2:3, Ti2 2:9; Ti2 4:5.\nLet him sing psalms (\u03c8\u03b1\u03bb\u03bb\u03ad\u03c4\u03c9)\nThe word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp-string, and so to play upon a stringed instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing praise generally. See Co1 14:15; Rom 15:9.\nThe sick (\u03c4\u1f78\u03bd \u03ba\u03ac\u03bc\u03bd\u03bf\u03bd\u03c4\u03b1)\nRev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, \"him that is laboring under disease.\"\nAnd if he have committed sins (\u03ba\u1f03\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u1f96 \u03c0\u03b5\u03c0\u03bf\u03b9\u03b7\u03ba\u03ce\u03c2)\nThe Greek gives a shade of meaning which can hardly be transferred neatly into English, representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i.e., in a state of having committed, and under the moral or physical consequences of transgression.\nThey shall be forgiven (\u1f00\u03c6\u03b5\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9)\nBetter, Rev., \"it shall be forgiven,\" supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New-Testament word for forgiving. Forgiveness (\u1f04\u03c6\u03b5\u03c3\u03b9\u03c2) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from \u03c4\u03ac\u03c1\u03b5\u03c3\u03b9\u03c2 (Rom 3:25), which is a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Rom 3:25.\nConfess (\u1f10\u03be\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c3\u03b8\u03b5)\nThe preposition \u1f10\u03be, forth, out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on Mat 3:6.\nFaults (\u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03ce\u03bc\u03b1\u03c4\u03b1)\nSee on Mat 6:14.\nThe effectual, fervent prayer of a righteous man availeth much (\u03c0\u03bf\u03bb\u1f7a \u1f30\u03c3\u03c7\u03cd\u03b5\u03b9 \u03b4\u03ad\u03b7\u03c3\u03b9\u03c2 \u03b4\u03b9\u03ba\u03b1\u03af\u03bf\u03c5 \u1f10\u03bd\u03b5\u03c1\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7)\nLit., much availeth (\u1f30\u03c3\u03c7\u03cd\u03b5\u03b9, is strong), the prayer of a righteous man working or operating. The rendering of the A. V., besides being unwarranted by the text, is almost a truism. An effectual prayer is a prayer that avails. The Rev. is at once more correct and more natural: The supplication of a righteous man availeth much in its working.\nA man (\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2)\nThe generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Act 14:15.\nOf like passions (\u1f41\u03bc\u03bf\u03b9\u03bf\u03c0\u03b1\u03b8\u1f74\u03c2)\nOnly here and Act 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.\nHe prayed fervently (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u1fc7 \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03be\u03b1\u03c4\u03bf)\nLit., he prayed with prayer. See a similar mode of expression, Genesis 2:17 (Sept.), ye shall surely die (\u03b8\u03b1\u03bd\u03ac\u03c4\u1ff3 \u1f00\u03c0\u03bf\u03b8\u03b1\u03bd\u03b5\u1fd6\u03c3\u03b8\u03b5); lit., ye shall die with death. Compare Luk 22:15; Joh 3:29; Act 4:17. The addition of the cognate noun gives intenseness to the verb.\nHide - sins\nA familiar Hebrew phrase. See Psa 32:1; Psa 85:2; Pro 10:12.","title":"Vincent's Word Studies: James: James Chapter 5","type":"page"}