KJV: Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.
YLT: Be patient, then, brethren, till the presence of the Lord; lo, the husbandman doth expect the precious fruit of the earth, being patient for it, till he may receive rain -- early and latter;
Darby: Have patience, therefore, brethren, till the coming of the Lord. Behold, the labourer awaits the precious fruit of the earth, having patience for it until it receive the early and the latter rain.
ASV: Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain.
| Μακροθυμήσατε | Be patient |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: μακροθυμέω Sense: to be of a long spirit, not to lose heart. |
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| ἀδελφοί | brothers |
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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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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| παρουσίας | coming |
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Parse: Noun, Genitive Feminine Singular Root: παρουσία Sense: presence. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive 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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| ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| γεωργὸς | farmer |
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Parse: Noun, Nominative Masculine Singular Root: γεωργός Sense: a husbandman, tiller of the soil, a vine dresser. |
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| ἐκδέχεται | awaits |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐκδέχομαι Sense: to receive, accept. |
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| τίμιον | precious |
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Parse: Adjective, Accusative Masculine Singular Root: τίμιος Sense: as of great price, precious. |
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| καρπὸν | fruit |
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Parse: Noun, Accusative Masculine Singular Root: καρπός Sense: fruit. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| μακροθυμῶν | being patient |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: μακροθυμέω Sense: to be of a long spirit, not to lose heart. |
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| ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| λάβῃ | it receives |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| πρόϊμον | [the] early |
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Parse: Adjective, Accusative Masculine Singular Root: πρόϊμος Sense: early. |
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| ὄψιμον | latter [rains] |
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Parse: Adjective, Accusative Masculine Singular Root: ὄψιμος Sense: late, later. |
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Greek Commentary for James 5:7
A direct corollary First aorist (constative) active imperative of μακροτυμεω makrothumeō late compound (Plutarch, lxx) from μακροτυμος makrothumos On the exhortation to patience (υπομενω hupomonē) see James 1:3., James 1:12 and repeated in James 5:11. They will need both submission (μακροτυμια hupomenō James 5:11) and steadfastness (εως της παρουσιας makrothumia James 5:10). [source]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω ho geōrgos). The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33. [source]
Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19. [source]
Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience. [source]
The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
Since things are so. Referring to the condition of things described in the previous passage. [source]
In contrast with the rich just addressed. [source]
With expectation. Compare Matthew 13:30; Mark 4:27. [source]
Both adjectives only here in New Testament. Ὑετὸν , rain, is rejected by all the best texts. The early rain fell in October, November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest (Luke 12:54), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the north or east, and fine weather ensues (Proverbs 25:23). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (1 Samuel 12:16-18). See Introduction, on James' local allusions. [source]
Reverse Greek Commentary Search for James 5:7
Or, a shower is coming. See on James 5:7. [source]
“The vine the genuine.” Assuming that the Lord‘s Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by “the fruit of the vine” (Mark 14:25; Matthew 26:29). Αμπελος Ampelos in the papyri (Moulton and Milligan‘s Vocabulary) is sometimes used in the sense of ο γεωργος ampelōn (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, John 8:12; the door, John 10:7; the shepherd, John 10:11; the vine, John 15:1). The vine was common in Palestine. See Psalm 80:8. “On the Maccabean coinage Israel was represented by a vine” (Dods). Jesus is the genuine Messianic vine. The husbandman (τεου γεωργιον ho geōrgos) as in Mark 12:1; James 5:7; 2 Timothy 2:6. cf. 1 Corinthians 3:9, theou geōrgion (God‘s field). [source]
See on 2 Peter 1:6; see on James 5:7. [source]
See on be patient, James 5:7. [source]
Ἁνοχή forbearancestrictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Romans 3:25). “It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience” (Trench). For μακροθυμία long-sufferingsee on James 5:7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Galatians 6:7. [source]
See on James 5:7. [source]
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
Ανατεμα AnathemaThe word seems a bit harsh to us, but the refusal to love Christ (ου πιλει ou philei) on the part of a nominal Christian deservesανατεμα anathema(see note on1 Corinthians 12:3for this word).Μαραν ατα Maran athaThis Aramaic phrase means “Our Lord (μαραν maran) cometh (ατα atha)” or, used as a proleptic perfect, “has come.” It seems to be a sort of watchword (cf.1 Thessalonians 4:14.;James 5:7.;Philemon 4:5;Revelation 1:7;Revelation 3:11;Revelation 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connectedΜαραν ατα Maran athawithΑνατεμα Anathemasa120 [source]
Late Koiné{[28928]}š word (Plutarch) from μακρος makros long, τυμος thumos passion, ardour. Cf. James 5:7. Is kind (χρηστευεται chrēsteuetai). From χρηστος chrēstos (useful, gracious, kind) and that from χραομαι chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. Envieth not Present active indicative of ζηλοω zēloō (contraction οειοι oeîoi same as subjunctive and optative forms). Bad sense of ζηλος zēlos from ζεω zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas). Vaunteth not itself (ου περπερευεται ou perpereuetai). From περπερος perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι areskeuomai to play the toady. Is not puffed up Present direct middle indicative of πυσιοω phusioō from πυσις phusis (late form for πυσαω πυσιαω phusaōπυσα phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6. [source]
See on be patient, James 5:7, and comp. Romans 2:4; 2 Corinthians 6:6; Ephesians 4:2; Colossians 1:11. [source]
Violent outbreak. See on John 3:36; see on James 5:7. [source]
See on James 5:7. [source]
See on James 5:7. [source]
See on 2 Peter 1:6; see on James 5:7. [source]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; Ephesians 4:2-54; 1713599793_98; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 1 Corinthians 8:13 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
More correctly, “all his longsuffering.” The A.V. misses the possessive force of the article. For longsuffering see on be patient, James 5:7. The form ἅπας occurs as an undisputed reading only once in Paul, Ephesians 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective πᾶς or ἅπας is without parallel in Paul. [source]
For long -suffering, see on James 5:7. For charity rend. love, and see on Galatians 5:22. For patience, see on 2 Peter 1:6; see on James 5:7. [source]
For patience rend. long-suffering, and see on James 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Ὑπομονὴ includes both passive endurance and active persistence. See on 2 Peter 1:6, and see on James 5:7. For this use of δἰ withsee on Hebrews 9:11. [source]
Present participle. But the later texts read ὑπομείναντας , the aorist participle, which endured; referring to the prophets in the past ages. So Rev. On endured and patience, see on James 5:7. [source]
See on 2 Peter 1:6, and James 5:7. [source]
Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7. [source]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
Old word from κακοπατης kakopathēs (suffering evil, κακοπατεω kakopatheō in James 5:13; 2 Timothy 2:3, 2 Timothy 2:9), here only in N.T.Of patience (μακροτυμιας makrothumias). Like μακροτυμεω makrothumeō in James 5:7. See both μακροτυμια makrothumia and υπομονη hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing).In the name of As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198). [source]
Like μακροτυμεω makrothumeō in James 5:7. See both μακροτυμια makrothumia and υπομονη hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing). [source]
This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Acts 14:17 instead of εβρεχεν ebrexen of James 5:17. υετον Hueton is old word for rain (from υω huō to rain), genuine here, but not in James 5:7. [source]
Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc. [source]
Not the words which Christ has spoken concerning patience, but the word of Christ which requires patience to keep it; the gospel which teaches the need o£ a patient waiting for Christ. On patience, see on 2 Peter 1:6; see on James 5:7. [source]
See on 2 Peter 1:6; see on James 5:7. [source]