KJV: Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.
YLT: let him know that he who did turn back a sinner from the straying of his way shall save a soul from death, and shall cover a multitude of sins.
Darby: let him know that he that brings back a sinner from the error of his way shall save a soul from death and shall cover a multitude of sins.
ASV: let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.
| γινωσκέτω | let him know |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπιστρέψας | having brought back |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπιστρέφω Sense: transitively. |
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| ἁμαρτωλὸν | a sinner |
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Parse: Adjective, Accusative Masculine Singular Root: ἁμαρτωλός Sense: devoted to sin, a sinner. |
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| πλάνης | [the] error |
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Parse: Noun, Genitive Feminine Singular Root: πλάνη Sense: a wandering, a straying about. |
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| ὁδοῦ | of the way |
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Parse: Noun, Genitive Feminine Singular Root: ὁδός Sense: properly. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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| ψυχὴν | the soul |
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Parse: Noun, Accusative Feminine Singular Root: ψυχή Sense: breath. |
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| θανάτου | death |
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Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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| καλύψει | will cover over |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: καλύπτω Sense: to hide, veil. |
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| πλῆθος | a multitude |
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Parse: Noun, Accusative Neuter Singular Root: πλῆθος Sense: a multitude. |
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| ἁμαρτιῶν | of sins |
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Parse: Noun, Genitive Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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Greek Commentary for James 5:20
Present active imperative third person singular of γινωσκω ginōskō but Westcott and Hort read γινωσκετε ginōskete (know ye) after B. In either case it is the conclusion of the condition in James 5:19. [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]
“Out of the wandering” of James 5:19 See 1 John 4:6 for contrast between “truth” and “error.” [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]
Reverse Greek Commentary Search for James 5:20
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]
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]
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]
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]
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]