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The question as posed by OP -- concerning aspects of the "πολύσπλαγχνος + οἰκτίρμων" pair in James 5:11 -- has all the seeds of its own answer. First, the relevant bit of text: NA28 ... πολύσπλαγχνός ἐστιν ὁ κύριος καὶ οἰκτίρμων. NRSV ... the Lord is compassionate and merciful. I'll take the interrelated sub-questions in a slightly different order. ...


4

It has been noted that the epistle of James has several small, but substantial, overlaps in thought and language with the 'sermon on the mount' (the Matthew version, not so much the Lukan 'sermon on the plain'). In the case of James 5.12, we see significant degree of overlap with this Jesus logia: Again, you heard that it was said to the ancients, ...


4

The Greek phrase is μὴ ὀνειδίζοντος, which is the negative particle μὴ followed by the present tense, active voice, participle ὀνειδίζοντος declined in the singular number, genitive case. ὀνειδίζοντος is conjugated from the verb ὀνειδίζω. This verb occurs 10 times in the Textus Receptus (Estienne, 1551). BDAG defines the verb ὀνειδίζω as, ① to find fault ...


3

Short Answer: It is a new thought, not a summary statement. The Source of the Command in 5:12 The book of James was written "To the twelve tribes who are dispersed abroad" (1:1) and insists upon such things as looking "intently at the perfect law . . . not having become a forgetful hearer but an effectual doer" of that law. He insists that "whoever keeps ...


3

It's both: a general statement and a practical action. In the context, James likens a Christian's friendship with the world (the cosmos, in which are the lust of the flesh, the lust of the eyes, and the pride of life--1 John 2:16) to spiritual adultery. For a Christian to have one foot in the church and one foot in the world is a contradiction in terms. ...


3

Good question. One possibility is that you are complaining that the law has not properly judged and punished this brother. Think of how the elder brother begrudged his father's forgiveness of the prodigal when he returned. But I suspect we are missing something about Jewish legal interpretation here. The Law (Torah) is holy, the word of God, and by ...


2

James is a practical Epistle. Sometimes under the guise of general principles and theology a person can evade the forcefulness of the scripture and James in some ways avoids general principles (as dangerous as that could be at times) to pin down the hypocrite, who does not live according to them though may be very conversant about them. As such is the case, ...


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You might be interested in Zane Hodges' interpretation of this verse, as presented in his books The Gospel Under Siege, The Epistle of James: Proven Character Through Testing, and in The Grace New Testament Commentary. Basically, Hodges says that the objector's response goes from vv 18-19, and it is meant to be a reductio ad absurdum. Here is how he ...


2

Joachim Jeremias in New Testament theology p.202 says that it means 'do not let me fall victim, not to everyday temptations, but to the last great trial'. He says that Jesus expected his mission to lead to a time of terrible widespread suffering before God's reign starts, and therefore the disciples are to pray to be protected from apostasy.


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Where does the diatribe with the imaginary interlocutor that begins in v. 18 end? An imaginary “someone” (τις) addresses James in v. 18. In doing this James has introduced a dialog with a straw man (an interlocutor) as his chosen form of diatribe. We can assume that at some point James responds to this interlocutor with a rebuttal otherwise it would be a ...


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The phrase "νόμου ἐλευθερίας μέλλοντες κρίνεσθαι" reads as "(the) law of freedom being about to be judged". Where this "law of liberty" comes into being is from John 13:34, A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. Whereas the Law could be summed up in commandments,(Matt. ...



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