KJV: There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
YLT: one is the lawgiver, who is able to save and to destroy; thou -- who art thou that dost judge the other?
Darby: One is the lawgiver and judge, who is able to save and to destroy: but who art thou who judgest thy neighbour?
ASV: One only is the lawgiver and judge, even he who is able to save and to destroy: but who art thou that judgest thy neighbor?
εἷς | One |
Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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ἐστιν | there is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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[ὁ] | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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νομοθέτης | Lawgiver |
Parse: Noun, Nominative Masculine Singular Root: νομοθέτης Sense: a lawgiver. |
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κριτής | Judge |
Parse: Noun, Nominative Masculine Singular Root: κριτής Sense: one who passes or arrogates to himself, judgment on anything. |
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ὁ | the [One] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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δυνάμενος | being able |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine 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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σῶσαι | to save |
Parse: Verb, Aorist Infinitive Active Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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ἀπολέσαι | to destroy |
Parse: Verb, Aorist Infinitive Active Root: ἀπόλλυμι Sense: to destroy. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὁ | - |
Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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κρίνων | judging |
Parse: Verb, Present Participle Active, Vocative Masculine Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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πλησίον | neighbor |
Parse: Adverb Root: πλησίον Sense: a neighbour. |
Greek Commentary for James 4:12
No “only” in the Greek, but εις heis here excludes all others but God. [source]
Old compound (from νομοσ τιτημι nomosνομοτετεω tithēmi), only here in N.T. In Psalm 9:20. Cf. σωσαι nomotheteō in Hebrews 7:11; Hebrews 8:6.To save (σωζω sōsai first aorist active infinitive of και απολεσαι sōzō) and to destroy (απολλυμι kai apolesai first aorist active infinitive of συ δε τις ει apollumi to destroy). Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7).But who art thou? Proleptic and emphatic position of τον πλησιον su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]
Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7). [source]
Proleptic and emphatic position of τον πλησιον su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]
“The neighbour” as in James 2:8. [source]
The A. V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Νομοθέτης , lawgiver, only here in New Testament. [source]
According to the Greek order: but thou, who art thou? [source]
Reverse Greek Commentary Search for James 4:12
Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12. [source]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [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]
Negative purpose clause with ινα μη hina mē and the first aorist passive subjunctive of κρινω krinō As already indicated (James 2:12.; James 4:12) and repeated in James 5:12. Reminiscence of the words of Jesus in Matthew 7:1.Standeth before the doors (προ των τυρων εστηκεν pro tōn thurōn hestēken). Perfect active indicative of ιστημι histēmi “is standing now.” Again like the language of Jesus in Matthew 24:33 (επι τυραις epi thurais) and Mark 13:29. Jesus the Judge is pictured as ready to enter for the judgment. [source]