The riches that rot are presumably perishable commodities such as food and drink. Garments were one of the most popular forms of wealth in the biblical world. People used them to pay for things, and they were also heirlooms and popular presents (cf. Matthew 6:19). [source][source][source]
Context Summary
James 5:1-11 - Patiently Await The Lord's Coming
There are many among the rich who are using money as a sacred trust. Not against these does the Apostle utter his terrible anathemas, but against those who make money by oppression and hoard it for their selfish ends. Riches, which have not been gotten righteously, ever bring a curse with them; and the rust of unused or misused wealth eats not only into the metal but into the miser's flesh. In the light of this passage, it is as great a wrong to hoard up for selfish ends money entrusted as a stewardship, as it is to obtain it unrighteously.
There is a sense in which the Lord is ever at hand and present. But He shall come again at the end of this age. Then all wrongs shall be righted and the oppressed avenged. Everything comes to him who can wait for it; do not judge the Lord by His unfinished work. Be patient till He unveils the perfected pattern in glory. Await the end of the Lord! [source]
Chapter Summary: James 5
1Rich oppressors are to fear God's vengeance 7We ought to be patient in afflictions, after the example of the prophets, and Job; 12to forbear swearing; 13to pray in adversity, to sing in prosperity; 14to acknowledge mutually our several faults, to pray one for another; 19and to correct a straying brother
Greek Commentary for James 5:2
Riches [ο πλουτος] Masculine singular, but occasionally neuter το πλουτος to ploutos in nominative and accusative (2 Corinthians 8:2). Apparently πλεοτος pleotos fulness (from πλεος pleos full, πιμπλημι pimplēmi to fill). “Wealth.” [source]
Are corrupted [σεσηπεν] Second perfect active indicative of σηπω sēpō (root σαπ sap as in σαπρος sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19,Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν sētobrōta gegonen). “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα sētobrōta late and rare compound from σης sēs moth, Matthew 6:19. and βρωτος brōtos verbal adjective of βιβρωσκω bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Were moth-eaten [σητοβρωτα γεγονεν] “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Are corrupted [σέσηπεν] Only here in New Testament. [source]
Are moth-eaten [σητόβρωτα γέγονεν] Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος , eaten of worms, Acts 12:23; and see Matthew 6:19,Matthew 6:20. [source]
Reverse Greek Commentary Search for James 5:2
Luke 6:43A good tree bringeth not forth corrupt fruit [οὐ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν] Rev., more correctly, there is no good tree that bringeth, etc. Σαπρόν , corrupt, is etymologically akin to σήπω , in James 5:2: “Your riches are corrupted.” The word means rotten, stale. [source]
John 3:20Lest his works should be reproved [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ] Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11,Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9,Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER-
-DIVIDER-
[source]
Acts 20:33Raiment [] Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Matthew 6:19; James 5:2). [source]
Ephesians 4:14Whereby they lie in wait to deceive [πρὸς τὴν μεθοδείαν τῆς πλάνης] Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
James 1:21The implanted word [τον εμπυτον λογον] 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]
James 1:21Putting away [αποτεμενοι] 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]
James 1:21Overflowing of wickedness [περισσειαν κακιας] 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]
James 5:20He which converteth [ο επιστρεπσας] First aorist active articular participle of επιστρεπω epistrephō of James 5:19.From the error (εκ πλανης ek planēs). “Out of the wandering” of James 5:19 (πλανη planē from which πλαναω planaō is made). See 1 John 4:6 for contrast between “truth” and “error.”A soul from death The soul of the sinner Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
James 5:20A soul from death [πσυχην εκ τανατου] The soul of the sinner Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
James 5:20Shall cover a multitude of sins [καλυπσει πλητος αμαρτιων] Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
1 Peter 4:8Being fervent [εκτενη εχοντες] Present active participle of εχοντες echontes and predicate accusative of adjective εκτενης ektenēs (from εκτεινω ekteinō to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.”For love covereth a multitude of sins (οτι αγαπη καλυπτει πλητος αμαρτιων hoti agapē kaluptei plēthos hamartiōn). See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
1 Peter 4:8For love covereth a multitude of sins [οτι αγαπη καλυπτει πλητος αμαρτιων] See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
1 John 5:16He shall give [] He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in James 5:20. The former explanation is the more natural. So Rev. [source]
Revelation 3:20I stand at the door [εστηκα επι την τυραν] Perfect active of ιστημι histēmi (intransitive). Picture of the Lord‘s advent as in Matthew 24:33; James 5:9, but true also of the individual response to Christ‘s call (Luke 12:36) as shown in Holman Hunt‘s great picture. Some see a use also of So James 5:2. [source]
What do the individual words in James 5:2 mean?
Therichesof Youhave rottedandthegarmentsmoth-eatenhave become
Greek Commentary for James 5:2
Masculine singular, but occasionally neuter το πλουτος to ploutos in nominative and accusative (2 Corinthians 8:2). Apparently πλεοτος pleotos fulness (from πλεος pleos full, πιμπλημι pimplēmi to fill). “Wealth.” [source]
Second perfect active indicative of σηπω sēpō (root σαπ sap as in σαπρος sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19, Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν sētobrōta gegonen). “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα sētobrōta late and rare compound from σης sēs moth, Matthew 6:19. and βρωτος brōtos verbal adjective of βιβρωσκω bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
“Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Only here in New Testament. [source]
Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος , eaten of worms, Acts 12:23; and see Matthew 6:19, Matthew 6:20. [source]
Reverse Greek Commentary Search for James 5:2
Rev., more correctly, there is no good tree that bringeth, etc. Σαπρόν , corrupt, is etymologically akin to σήπω , in James 5:2: “Your riches are corrupted.” The word means rotten, stale. [source]
Compare James 5:2. [source]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Matthew 6:19; James 5:2). [source]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [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]
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]
First aorist active articular participle of επιστρεπω epistrephō of James 5:19.From the error (εκ πλανης ek planēs). “Out of the wandering” of James 5:19 (πλανη planē from which πλαναω planaō is made). See 1 John 4:6 for contrast between “truth” and “error.”A soul from death The soul of the sinner Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
The soul of the sinner Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
Future active of καλυπτω kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20. [source]
See, on the kindred adverbfervently, notes on 1 Peter 1:22.Love covereth, etcCompare James 5:20; Proverbs 10:12. [source]
Compare James 5:20; Proverbs 10:12. [source]
Present active participle of εχοντες echontes and predicate accusative of adjective εκτενης ektenēs (from εκτεινω ekteinō to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.”For love covereth a multitude of sins (οτι αγαπη καλυπτει πλητος αμαρτιων hoti agapē kaluptei plēthos hamartiōn). See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in James 5:20. The former explanation is the more natural. So Rev. [source]
Perfect active of ιστημι histēmi (intransitive). Picture of the Lord‘s advent as in Matthew 24:33; James 5:9, but true also of the individual response to Christ‘s call (Luke 12:36) as shown in Holman Hunt‘s great picture. Some see a use also of So James 5:2. [source]