KJV: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
YLT: and if any of you do lack wisdom, let him ask from God, who is giving to all liberally, and not reproaching, and it shall be given to him;
Darby: But if any one of you lack wisdom, let him ask of God, who gives to all freely and reproaches not, and it shall be given to him:
ASV: But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.
| δέ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τις | any |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| λείπεται | lacks |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λείπω Sense: to leave, leave behind, forsake, to be left behind. |
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| σοφίας | wisdom |
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Parse: Noun, Genitive Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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| αἰτείτω | let him ask |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| τοῦ | the [One] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| διδόντος | giving |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: διδῶ Sense: to give. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| πᾶσιν | to all |
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Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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| ἁπλῶς | generously |
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Parse: Adverb Root: ἁπλῶς Sense: simply, openly, frankly, sincerely. |
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| ὀνειδίζοντος | finding fault |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ὀνειδίζω Sense: to reproach, upbraid, revile. |
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| δοθήσεται | it will be given |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for James 1:5
Condition of first class, assumed as true, ει ei and present passive indicative of λειπω leipō to be destitute of, with ablative case σοπιας sophias “If any one falls short of wisdom.” A banking figure, to have a shortage of wisdom (not just knowledge, γνωσεως gnōseōs but wisdom σοπιας sophias the practical use of knowledge). [source]
Present active imperative of αιτεω aiteō “let him keep on asking.”Of God (παρα του τεου para tou theou). “From (from beside) God,” ablative case with παρα para Liberally (απλως haplōs). This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
“From (from beside) God,” ablative case with παρα para Liberally This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3). [source]
Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
Omitted in A. V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, “I know not how to become perfect;” but, if any man, etc. [source]
Note the repetition. [source]
The Greek puts it so that giving is emphasized as an attribute of God. Lit., “Ask of the giving God, ” or of “God the giver.” [source]
Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare Romans 12:8, where a kindred noun is used: “He that giveth let him do it with simplicity ( ἐν ἁπλότητι ).” Compare, also, Proverbs 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority. [source]
Reverse Greek Commentary Search for James 1:5
The word for the asking of an inferior (Acts 12:20; Acts 3:2); and hence of man from God (Matthew 7:7; James 1:5). Christ never uses the word of his own asking from the Father, but always ἐρωτῶ , as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God (John 11:22). [source]
See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives ἁπλῶς simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages. [source]
the caller. The emphasis is on the person rather than on the act. Comp. Romans 9:11; Galatians 1:6, Galatians 1:15; Galatians 5:8; 1 Thessalonians 2:12; 1 Peter 5:10; James 1:5. [source]
Lit., left behind; and hence lacking, as Rev. Compare James 1:4, James 1:5. This usage of the word occurs in James only. [source]
See Romans 5:3. for a like chain of blessings. Carry on the work to the end or completion (from τελος telos end) as in John 17:4 Purpose clause with ινα hina and present active subjunctive of ειμι eimi This is the goal of patience.Perfect and entire Perfected at the end of the task “Perfected all over.” These two adjectives often occur together in Philo, Plutarch, etc. See Acts 3:16 for ολοκληριαν holoklērian (perfect soundness).Lacking in nothing (εν μηδενι λειπομενοι en mēdeni leipomenoi). Present passive participle of λειπω leipō to leave. Negative statement of the preceding positive as often in James (cf. James 1:6). There is now a digression (James 1:5-8) from the discussion of πειρασμος peirasmos which is taken up again in James 1:9. The word λειπομενοι leipomenoi (lacking) suggests the digression. [source]
Perfected at the end of the task “Perfected all over.” These two adjectives often occur together in Philo, Plutarch, etc. See Acts 3:16 for ολοκληριαν holoklērian (perfect soundness).Lacking in nothing (εν μηδενι λειπομενοι en mēdeni leipomenoi). Present passive participle of λειπω leipō to leave. Negative statement of the preceding positive as often in James (cf. James 1:6). There is now a digression (James 1:5-8) from the discussion of πειρασμος peirasmos which is taken up again in James 1:9. The word λειπομενοι leipomenoi (lacking) suggests the digression. [source]
Present passive participle of λειπω leipō to leave. Negative statement of the preceding positive as often in James (cf. James 1:6). There is now a digression (James 1:5-8) from the discussion of πειρασμος peirasmos which is taken up again in James 1:9. The word λειπομενοι leipomenoi (lacking) suggests the digression. [source]
Emphatic use of εκεινος ekeinos the Lord Ablative case with παρα para like τεου theou in James 1:5. [source]
Present passive participle of λειπω leipō and ablative case τροπης trophēs like λειπεται σοπιας leipetai sophias (James 1:5). The old adjective επημερος ephēmeros (ο επι ημεραν ων ho epi hēmeran ōn that which is for a day) occurs here only in the N.T., though επημερια ephēmeria (daily routine) is found in Luke 1:5, Luke 1:8. This phrase occurs in Diodorus, but not in lxx. [source]
All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). [source]
As in James 1:5, James 1:17. All true wisdom comes from God.Earthly (επιγειος epigeios). Old adjective, on earth (επι γη epiπσυχικη gē), as in John 3:12, then with earthly limitations (Philemon 3:19), as here.Sensual Old adjective, belonging to the δαιμονιωδης psuchē the sensuous or animal life (1 Corinthians 2:14 and here).Devilish (δαιμονιον daimoniōdēs). Late adjective from daimonion (demon) and so demoniacal or demon-like, here only in N.T. [source]
Condition of first class assumed as true with ει ei and present passive indicative of ονειδιζω oneidizō for which verb see James 1:5. [source]
Ablative case επαγγελιας epaggelias after βραδυνει bradunei (present active indicative of βραδυνω bradunō from βραδυς bradus slow), old verb, to be slow in, to fall short of (like λειπεται σοπιας leipetai sophias in James 1:5), here and 1 Timothy 3:15 only in N.T. [source]
God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17.Freely See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]