KJV: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
YLT: and the prayer of the faith shall save the distressed one, and the Lord shall raise him up, and if sins he may have committed, they shall be forgiven to him.
Darby: and the prayer of faith shall heal the sick, and the Lord shall raise him up; and if he be one who has committed sins, it shall be forgiven him.
ASV: and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.
| εὐχὴ | prayer |
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Parse: Noun, Nominative Feminine Singular Root: εὐχή Sense: a prayer to God. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστεως | of faith |
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Parse: Noun, Genitive 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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| σώσει | will save |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| τὸν | the one |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κάμνοντα | ailing |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: κάμνω Sense: to grow weary, be weary. |
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| ἐγερεῖ | will raise up |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| κἂν | and if |
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Parse: Conjunction Root: κἄν Sense: and if. |
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| ἁμαρτίας | sins |
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Parse: Noun, Accusative Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| ᾖ | he might be [one] |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| πεποιηκώς | having committed |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: ποιέω Sense: to make. |
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| ἀφεθήσεται | it will be forgiven |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀφίημι Sense: to send away. |
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Greek Commentary for James 5:15
Cf. James 1:6 for prayer marked by faith. [source]
Future active of σωζω sōzō to make well. As in Matthew 9:21.; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.The sick (τον καμνοντα ton kamnonta). Present active articular participle of καμνω kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples.The Lord shall raise him up Future active of εγειρω egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
Present active articular participle of καμνω kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples. [source]
Future active of εγειρω egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30). [source]
Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, “him that is laboring under disease.” [source]
The 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. [source]
Better, 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 ( ἄφεσις ) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from τάρεσις (Romans 3:25), which is a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25. [source]
Reverse Greek Commentary Search for James 5:15
Lit., to send away in discharge. Inserted from the Sept. of Luke 3:3, and James 5:15. [source]
See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luke 4:39; John 4:52. [source]
See on Luke 3:3; and on forgiven, James 5:15. [source]
See on Luke 3:3; and James 5:15. [source]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
See on Matthew 3:2; and James 5:15; and Luke 3:3. [source]
See on Luke 3:3; and James 5:15. [source]
Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3. [source]
See on Luke 3:3; see on James 5:15; see on Romans 3:25. Forgiveness specifies the peculiar quality of redemption. [source]
See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER- -DIVIDER- [source]
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]
First aorist middle imperative of αναλογιζομαι analogizomai old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε katanoēsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured Perfect active participle of the same verb υπομενω hupomenō used in Hebrews 12:2. Gainsaying Old word from αντιλογος antilogos (from αντιλεγω antilegō), already in Hebrews 6:16; Hebrews 7:7. Of sinners “By sinners.” Against themselves Against their better selves if a genuine reading. But εις εαυτον eis heauton (against himself), against Christ, is far more likely correct. That ye wax not weary Negative final clause with ινα μη hina mē and the second aorist active subjunctive of καμνω kamnō old verb to be weary as here or sick as in James 5:15. Fainting in your souls Present passive participle of εκλυω ekluō old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. [source]
Lit., “work sin.” Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν , to do sin John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: “it is sin that ye are working.” [source]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος dokimos proved or tested (James 1:12). The use of το δοκιμιον to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]