Jam 2:1-2 | RWP | e4.org | My brethren ( αδελφο μου ). Transition to a new topic as in ; , ; ; . Hold not ( μη εχετε ). Present active imperative of εχω with negative μη , exhortation to stop holding or not to have the habit of holding in the fashion condemned. The faith of our Lord Jesus Christ ( την πιστιν του κυριου ημων Ιησου Χριστου ). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like εχετε πιστιν θεου ( ), "have faith in God." See the same objective genitive with πιστις in ; ; ; . Note also the same combination as in "our Lord Jesus Christ" (there on a par with God). The Lord of Glory ( της δοξης ). Simply "the Glory." No word for "Lord" ( κυριου ) in the Greek text. Της δοξης clearly in apposition with του κυριου Ιησου Χριστου . James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are ; ; ; . Cf. ; . With respect of persons ( εν προσωπολημψιαις ). A Christian word, like προσωπολημπτης ( ) and προσωπολημπτειτε ( ), not in LXX or any previous Greek, but made from προσωπον λαμβανειν ( ; ), which is α Hebrew idiom for panim nasa , "to lift up the face on a person," to be favorable and so partial to him. See προσωπολημψια in this sense of partiality (respect of persons) in ; ; (nowhere else in N.T.). Do not show partiality.

‏ James 2:1-2

My brethren ( αδελφο μου ). Transition to a new topic as in 1:19; 2:5, 14; 3:1; 5:7.

Hold not ( μη εχετε ). Present active imperative of εχω with negative μη, exhortation to stop holding or not to have the habit of holding in the fashion condemned.

The faith of our Lord Jesus Christ ( την πιστιν του κυριου ημων Ιησου Χριστου ). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like εχετε πιστιν θεου (Mr 11:22), "have faith in God." See the same objective genitive with πιστις in Ac 3:6; Ga 2:16; Ro 3:22; Re 14:12. Note also the same combination as in 1:1 "our Lord Jesus Christ" (there on a par with God).

The Lord of Glory ( της δοξης ). Simply "the Glory." No word for "Lord" ( κυριου ) in the Greek text. Της δοξης clearly in apposition with του κυριου Ιησου Χριστου. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See Heb 9:5 for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are Ro 9:4; 2Co 4:6; Eph 1:17; Heb 1:3. Cf. 2Co 8:9; Php 2:5-11.

With respect of persons ( εν προσωπολημψιαις ). A Christian word, like προσωπολημπτης (Ac 10:34) and προσωπολημπτειτε (Jas 2:9), not in LXX or any previous Greek, but made from προσωπον λαμβανειν (Lu 20:21; Ga 2:6), which is α Hebrew idiom for panim nasa, "to lift up the face on a person," to be favorable and so partial to him. See προσωπολημψια in this sense of partiality (respect of persons) in Ro 2:11; Col 3:25; Eph 6:9 (nowhere else in N.T.). Do not show partiality.

For ( γαρ ). An illustration of the prohibition.

If there come in ( εαν εισελθη ). Condition of third class (supposable case) with εαν and second (ingressive) aorist active subjunctive of εισερχομα.

Into your synagogue ( εις συναγωγην υμων ). The common word for the gathering of Jews for worship (Lu 12:11) and particularly for the building where they met (Lu 4:15, 20, 28, etc.). Here the first is the probable meaning as it clearly is in Heb 10:25 ( την επισυναγωγην εαυτων ), where the longer compound occurs. It may seem a bit odd for a Christian church ( εκκλησια ) to be termed συναγωγη, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (Haer. XXX. 18) states that the Ebionites call their church συναγωγη, not εκκλησια. In the fourth century an inscription has συναγωγη for the meeting-house of certain Christians.

A man with a gold ring ( ανηρ χρυσοδακτυλιος ). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has χρυσοχειρ (gold-handed) and Epictetus has χρυσους δακτυλιους (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent).

In fine clothing ( εν εσθητ λαμπρα ). "In bright (brilliant) clothing" as in Lu 23:11; Ac 10:30; Re 18:41. In contrast with "vile clothing" ( εν ρυπαρα εσθητ ), "new glossy clothes and old shabby clothes" (Hort). Ρυπαρος (late word from ρυπος, filth, 1Pe 3:21) means filthy, dirty. In N.T. only here and Re 22:11 (filthy).

Poor man ( πτωχος ). Beggarly mendicant (Mt 19:21), the opposite of πλουσιος (rich).