KJV: What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
YLT: What is the profit, my brethren, if faith, any one may speak of having, and works he may not have? is that faith able to save him?
Darby: What is the profit, my brethren, if any one say he have faith, but have not works? can faith save him?
ASV: What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?
Τί | What [is] |
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular Root: τίς Sense: who, which, what. |
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ὄφελος | profit |
Parse: Noun, Nominative Neuter Singular Root: ὄφελος Sense: advantage, profit. |
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ἀδελφοί | brothers |
Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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πίστιν | faith |
Parse: Noun, Accusative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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λέγῃ | says |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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ἔχειν | to have |
Parse: Verb, Present Infinitive Active Root: ἔχω Sense: to have, i.e. to hold. |
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ἔργα | works |
Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἔχῃ | he has |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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δύναται | is able |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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πίστις | faith |
Parse: Noun, Nominative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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σῶσαι | to save |
Parse: Verb, Aorist Infinitive Active Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
Greek Commentary for James 2:14
Rhetorical question, almost of impatience. Old word from οπελλω ophellō to increase, in N.T. only here, James 2:16; 1 Corinthians 15:32. “Τι οπελος Ti ophelos was a common expression in the vivacious style of a moral diatribe” (Ropes). [source]
Condition of third class with εαν ean and the present active subjunctive of λεγω legō “if one keep on saying.”He hath faith (πιστιν εχειν pistin echein). Infinitive in indirect assertion after λεγηι legēi have not works (εργα δε μη εχηι erga de mē echēi). Third-class condition continued, “but keeps on not having (μη mē and present active subjunctive εχηι echēi) works.” It is the spurious claim to faith that James here condemns.Can that faith save him? Negative answer expected Effective aorist active infinitive σωσαι sōsai (from σωζω sōzō). The article η hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. [source]
Infinitive in indirect assertion after λεγηι legēi have not works Third-class condition continued, “but keeps on not having (μη mē and present active subjunctive εχηι echēi) works.” It is the spurious claim to faith that James here condemns. [source]
Negative answer expected Effective aorist active infinitive σωσαι sōsai (from σωζω sōzō). The article η hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. [source]
Lit., what is the profit? Ὄφελος , profit, only here, James 2:16, and 1 Corinthians 15:32. [source]
Reverse Greek Commentary Search for James 2:14
The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them” (Bengel). Comp. James 2:14-17. [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7. [source]
Present imperative either middle (direct) or passive. We have τερμαινομαι thermainomai as a direct middle in John 18:18 (were warming themselves) and that makes good sense here: “Warm yourselves.” Χορταζω Chortazō was originally used for pasturing cattle, but came to be used of men also as here. “Feed yourselves” (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.And yet ye give not (μη δωτε δε mē dōte de). Third-class condition with δε de (and yet) and μη mē and the second aorist active subjunctive of διδωμι didōmi to give, cold deeds with warm words.The things needful to the body “The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
“The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες epitēdes (enough), only here in N.T.What doth it profit? (τι οπελοσ ti ophelos̱). As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
As in James 2:14 and here the conclusion (apodosis) of the long condition begun in James 2:15. [source]
Present indicative active of οραω horaō Now he uses the plural again as in James 2:14. [source]
Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25). [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]