James 2:6

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James 2:6 in Multiple Translations

Berean Standard Bible BSB

But you have dishonored the poor. Is it not the rich who oppress you and drag you into court?

King James Version KJV

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

American Standard Version ASV

But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats?

Bible in Basic English BBE

But you have put the poor man to shame. Are not the men of wealth rulers over you? do they not take you by force before their judges?

Free Bible Version FBV

But you've treated the poor shamefully. Isn't it the rich who oppress you and drag you before the courts?

Geneva Bible 1599 GNV

But ye haue despised the poore. Doe not the riche oppresse you by tyrannie, and doe not they drawe you before the iudgement seates?

Young's Literal Translation YLT

and ye did dishonour the poor one; do not the rich oppress you and themselves draw you to judgment-seats;

World English Bible WEB

But you have dishonored the poor man. Don’t the rich oppress you and personally drag you before the courts?

Noah Webster Bible WBS

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment-seats?

Douay-Rheims 1899 DRV

But you have dishonoured the poor man. Do not the rich oppress you by might? and do not they draw you before the judgment seats?

Translation for Translators T4T

But you dishonor the poor people. Think about it! ◄It is rich people, not poor people, who are causing you to suffer!/Isn’t it rich people, not poor people, who are oppressing you?► [RHQ] ◄It is the rich people who forcibly take you to court to accuse you in front of judges!/Is it not the rich people who forcibly take you to court to accuse you in front of judges?► [RHQ]

Plain English Version PEV

So, if you rubbish poor people, you are wrong. Think about this. Who is hard on you? What people take you to court? Do poor people do that, or rich people? Rich people do it.

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Berean Amplified Bible — James 2:6

BAB

Word Study

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James 2:6 Interlinear (Deep Study)

BIB

GRK υμεις δε ητιμασατε τον πτωχον ουχ οι πλουσιοι καταδυναστευουσιν υμων και αυτοι ελκουσιν υμας εις κριτηρια

υμεις su G4771 you Pron-2NP

δε de G1161 then Conj

ητιμασατε atimazō G818 to dishonor Verb-AAI-2P

τον ho G3588 the/this/who Art-ASM

πτωχον ptōchos G4434 poor Adj-ASM

ουχ ou G3756 no Particle-N

οι ho G3588 the/this/who Art-NPM

πλουσιοι plousios G4145 rich Adj-NPM

καταδυναστευουσιν katadunasteuō G2616 to oppress Verb-PAI-3P

υμων su G4771 you Pron-2GP

και kai G2532 and Conj

αυτοι autos G846 it/s/he Pron-NPM

ελκουσιν helkuō, helkō G1670 to draw/persuade Verb-PAI-3P

υμας su G4771 you Pron-2AP

εις eis G1519 toward Prep

κριτηρια kritērion G2922 court/lawsuit Noun-APN

Greek Word Study

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Greek Word Reference — James 2:6

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ητιμασατε atimazō G818 "to dishonor" Verb-AAI-2P

To dishonor or treat someone with disrespect, like in Mark 12:4 where a servant was treated shamefully. This word means to show contempt or disdain for someone. It's about being disrespected or insulted.

Definition: ἀτιμάζω (ἄτιμος), [in LXX for בּוּז, קָלָה, etc. ;] to dishonour, insult: Mrk.12:4, TTr., mg., WH, Luk.20:11, Jhn.8:49, Rom.2:23, Jas.2:6; pass.: Act.5:41, Rom.1:24 (cf ἀτιμάω).† (AS)

Usage: Occurs in 6 NT verses. KJV: despise, dishonour, suffer shame, entreat shamefully See also: Acts 5:41; Luke 20:11; James 2:6.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πτωχον ptōchos G4434 "poor" Adj-ASM

A poor person is someone who crouches and cowers, like a beggar, as seen in Luke 14:13 and 21. This term can also mean someone who is poor in a broader sense, not just financially, as in Matthew 11:5 and 19:21.

Definition: πτωχός, -ή, -όν (πτώσσω, to crouch, cower), [in LXX for עָנִי, דַּל, רָשׁ, etc. ;] of one who crouches and cowers, hence, __1. as subst., a beggar: Luk.14:13, 21 16:20, 22. __2. As adj., __(a) prop., beggarly: metaphorically, στοιχεῖα, Gal.4:9 (see Lft., in l); __(b) in broader sense (opposite to πλούσιος), poor: Mat.11:5 19:21 26:9, 11, Mrk.10:21 12:42-43 14:5, 7, Luk.4:18 7:22 18:22 19:8 21:3, Jhn.12:5-6, 8 13:29, Rom.15:26, 2Co.6:10, Gal.2:10, Jas.2:2-3, 6, Rev.13:16; π. τ. κόσμῳ, Jas.2:5; metaphorically, Luk.6:20, Rev.3:17; π. τ. πνεύματι, Mat.5:3.† SYN.: πένης, q.v (AS)

Usage: Occurs in 34 NT verses. KJV: beggar(-ly), poor See also: 2 Corinthians 6:10; Luke 16:22; James 2:2.

ουχ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πλουσιοι plousios G4145 "rich" Adj-NPM

In the Bible, this word means being rich or wealthy, like the rich man in Luke 18:25. It can also mean having a lot of something, like God's mercy in Ephesians 2:4. This idea appears in Matthew 27:57 and Luke 12:16.

Definition: πλούσιος, -α, -ον (πλοῦτος), [in LXX chiefly for עָשִׁיר ;] rich, wealthy: Mat.27:57, Luk.12:16 14:12 16:1, 19 18:23 19:2. Substantively, ὁ π., Luk.16:21-22, Jas.1:10-11; oἱ π., Luk.6:24 21:1, 1Ti.6:17, Jas.2:6 5:1, Rev.6:15 13:16; anarth., a rich man, Mat.19:23-24, Mrk.10:25 12:41, Luk.18:25. Metaphorical, of God, ἐν ἐλέει (= cl., with genitive, dative), Eph.2:4; of Christ, 2Co.8:9; of Christians, Rev.2:9 3:17; ἐν πίστει, Jas.2:5.† (AS)

Usage: Occurs in 28 NT verses. KJV: rich See also: 1 Timothy 6:17; Luke 16:22; James 1:10.

καταδυναστευουσιν katadunasteuō G2616 "to oppress" Verb-PAI-3P

To oppress or exercise power over someone, like in James 2:6 where the poor are oppressed by the rich. It can also mean to dominate or take advantage of someone.

Definition: κατα-δυναστεύω [in LXX for יָנָה, עָשַׁק, etc. ;] to exercise power over, oppress: with accusative of person(s) (Xen.; LXX, Mic.2:2, Wis.2:10, al.); with genitive of person(s), Jas.2:6 (ὑμᾶς, T); pass., Act.10:38 (cf. MM, Exp., xv).† (AS)

Usage: Occurs in 2 NT verses. KJV: oppress See also: Acts 10:38; James 2:6.

υμων su G4771 "you" Pron-2GP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αυτοι autos G846 "it/s/he" Pron-NPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ελκουσιν helkuō, helkō G1670 "to draw/persuade" Verb-PAI-3P

To draw or persuade is the meaning of this Greek word, which can be literal or figurative. It appears in John 6:44 and Acts 21:30, where it describes drawing or leading someone. Jesus uses it in John 12:32 to describe drawing people to himself.

Definition: ἕλκω (Hellenistic form ἑλκύω in Jhn.11:1-57. with, Act.16:19), [in LXX for מָשַׁךְ, etc. ;] to draw: with accusative of thing(s), Jhn.18:10 21:6; with accusative of person(s), before ἔξω, Act.21:30; εἰς, Act.16:19, Jas.2:6. Metaphorical, to draw, lead, impel: Jhn.6:44 12:32. (For discussion of ἕ. in Oxyrh. Log., see Deiss., LAE, 437 ff.)† (AS)

Usage: Occurs in 8 NT verses. KJV: draw See also: Acts 16:19; John 12:32; James 2:6.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

κριτηρια kritērion G2922 "court/lawsuit" Noun-APN

A criterion is a standard used to make judgments, like a court or tribunal, as seen in 1 Corinthians 6:2 and James 2:6. It helps us evaluate right from wrong.

Definition: κριτήριον, -ου, τό (κριτής), [in LXX: 3Ki.7:7 (מִשְׁפָּט), Dan LXX TH Dan.7:10, 26, (דִּין), Su 1:49, Exo.21:6, Jdg.5:10 * ;] __1. a means of judging, test, criterion. __2. a tribunal: 1Co.6:2 6:4, Jas.2:6.† (AS)

Usage: Occurs in 3 NT verses. KJV: to judge, judgment (seat) See also: 1 Corinthians 6:2; 1 Corinthians 6:4; James 2:6.

Study Notes — James 2:6

Show Verse Quote Highlights

Context
Cross References
James 2:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 2:6
Jamieson-Fausset-Brown on James 2:6
Matthew Poole's Commentary on James 2:6
Trapp's Commentary on James 2:6
Ellicott's Commentary on James 2:6
Adam Clarke's Commentary on James 2:6
Cambridge Bible on James 2:6
Barnes' Notes on James 2:6
Whedon's Commentary on James 2:6
Sermons on James 2:6

Context — A Warning against Favoritism

4have you not discriminated among yourselves and become judges with evil thoughts? 5Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him?

6But you have dishonored the poor. Is it not the rich who oppress you and drag you into court?

7Are they not the ones who blaspheme the noble name by which you have been called? 8If you really fulfill the royal law stated in Scripture, “Love your neighbor as yourself,” you are doing well.

Cross References

	Reference	Text (BSB)
1	Proverbs 17:5	He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished.
2	1 Corinthians 11:22	Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
3	Proverbs 14:31	Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him.
4	Psalms 14:6	You sinners frustrate the plans of the oppressed, yet the LORD is their shelter.
5	Amos 5:11	Therefore, because you trample on the poor and exact from him a tax of grain, you will never live in the stone houses you have built; you will never drink the wine from the lush vineyards you have planted.
6	Micah 6:11–12	Can I excuse dishonest scales or bags of false weights? For the wealthy of the city are full of violence, and its residents speak lies; their tongues are deceitful in their mouths.
7	Psalms 10:14	But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless.
8	Zechariah 7:10	Do not oppress the widow or the fatherless, the foreigner or the poor. And do not plot evil in your hearts against one another.’
9	Ecclesiastes 5:8	If you see the oppression of the poor and the denial of justice and righteousness in the province, do not be astonished at the matter; for one official is watched by a superior, and others higher still are over them.
10	Psalms 12:5	“For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.”

James 2:6 Summary

This verse is saying that we should not look down on or disrespect those who are poor, because God has chosen them to be special and loved by Him. Instead, we should be kind and loving towards them, just like we would want others to be kind and loving towards us, as seen in Matthew 7:12. We should also be aware that the rich and powerful can sometimes use their influence to hurt or oppress others, and we should not be afraid to stand up for what is right, even if it means going against those who are wealthy or influential. By showing love and respect to the poor, we are showing love and respect to God Himself, as seen in Proverbs 14:31.

Frequently Asked Questions

Why is James emphasizing the treatment of the poor in this verse?

James is emphasizing the treatment of the poor because God has chosen them to be rich in faith, as seen in James 2:5, and He is concerned with how we treat those who are vulnerable, as seen in Proverbs 19:17.

What does it mean to dishonor the poor?

To dishonor the poor means to show disrespect or contempt towards them, which is contrary to the royal law of loving our neighbor as ourselves, as stated in James 2:8 and Leviticus 19:18.

Why are the rich oppressing the believers in this context?

The rich are oppressing the believers because they are often driven by a desire for power and wealth, which can lead them to exploit and take advantage of others, as seen in James 2:7 where they blaspheme the noble name of God.

How can we apply this verse to our lives today?

We can apply this verse by being mindful of how we treat those who are less fortunate than us, and making sure to show them love, respect, and kindness, as seen in Matthew 25:40 where Jesus says that whatever we do to the least of these, we do to Him.

Reflection Questions

What are some ways that I may be unintentionally dishonoring the poor in my daily life?
How can I show love and respect to those who are less fortunate than me, in a way that reflects the heart of God?
What are some areas in my life where I may be giving too much preference to the rich or powerful, and how can I balance this with a desire to serve and love the poor?
What would it look like for me to 'love my neighbor as myself' in a practical way, especially towards those who are vulnerable or marginalized?

Gill's Exposition on James 2:6

But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their

Jamieson-Fausset-Brown on James 2:6

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? The world's judgment of the poor contrasted with God's.

Matthew Poole's Commentary on James 2:6

But ye have despised the poor; God’ s poor, viz. by your respecting persons. Do not rich men? Either those that were unbelieving Jews or heathen; or such as made a profession of Christianity, but were not cordial friends to it; or, both may be included. Oppress you; insolently abuse you, and unrighteously, either usurping a power over you which belongs not to them, or abusing the power they have. And draw you before the judgment-seats; especially before unbelieving judges, ,6: they would colour their oppression with a pretence of law, and therefore drew the poor saints before the judgment-seat.

Trapp's Commentary on James 2:6

6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? Ver. 6. Ye have despised the poor] Pauper ubique iacet. Zephaniah 3:12, afflicted and poor are joined together; because poverty is an affliction, and makes a man trodden upon. Men go over the hedge where it is lowest. Therefore St Paul joins them together, "I have learned to want, and to be abased;" they that want shall be abased; Luke 15:30; "This thy son." He saith not, This my brother, because in poverty; which is therefore to be deprecated and prayed against, as Proverbs 30:8; Proverbs 1:1-33. Propter inediam, on account of starvation, as Genesis 37:25; Genesis 2:1-25. Propter iniuriam, On account of wrongs, Psalms 10:9; Psalms 3:1-8. Propter infamiam, On account of disgrace, as here. Our Saviour calls that good beggar Lazarus, that is, God help me, Luke 16:29; as proper a name for a beggar as could be given. Oppress you] καταδυναστευουσιν, subjugate you, and bring your heads under their belts; trample upon you with the feet of pride and cruelty; yea, devour you, as the greater fish do the lesser. Ferae parcunt, aves pascunt, homines saeviunt, saith Cyprian. The wild beasts spare Daniel, the ravenous ravens feed Elias; only men rage and ravage, they tyranically oppress God’ s poor people (as the word here imports), acting therein the devil’ s part. See Acts 10:38; (where the same word is used); there is neither equity nor mercy to be had at their hands. Hence they are called men eaters, cannibals, Psalms 14:4, and charged with beating God’ s people to pieces, and grinding the faces of the poor, Isaiah 3:15; with eating their very flesh and flaying their skins from off them, and breaking off their bones, and chopping them in pieces as for the pot, and as flesh within the caldron, Micah 3:3. This is a sin against race, grace, and place. Draw you before the judgment seats] Vex you with lawsuits, and by might rob you of your right. Cedit viribus aequum.

Ellicott's Commentary on James 2:6

(6) But ye have despised the poor.—Better, ye dishonoured the poor man—i.e., when, as already mentioned (James 2:2-3), you exalted the rich unto the “good place” of your synagogue. Thus whom God had called and chosen, you refused. “It is unworthy,” observes Calvin on this passage, “to cast down those whom God lifts up, and to treat them shamefully whom He vouchsafes to honour. But God honoureth the poor; therefore whoever he is that rejects them perverts the ordinance of God.” Do not rich men oppress you?—Or, lord it over you as a class; not assuredly that this can be said of each wealthy individual. It is the rich man, of the earth earthy, trusting in his riches (comp. Matthew 10:24), who makes them a power for evil and not for good. Here is presented the other side of the argument, used on behalf of the poor, viz., observe first how God regards them (James 2:5), and next, judge their adversaries by their own behaviour. Draw you before the judgment seats?—Better, Do they not drag you into courts of justice? “Hale” you, as the old English word has it. Summum jus summa injuria—extreme of right is extreme of wrong—a legal maxim oft exemplified. The purse-proud litigious man is the hardest to deal with, and the one who specially will grind the faces of the poor. No body of laws could on the whole be more equitable than the Roman, but their administration in the provinces was frequently in venal hands; and besides, the large fees demanded by the juris-consulti—“the learned in the law”—quite barred the way of the poorer suitors, such as, for the most part, were the Christians to whom this Letter was written.

Adam Clarke's Commentary on James 2:6

Verse 6. Do not rich men oppress you] The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ελκουσινειςκριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.

Cambridge Bible on James 2:6

6. But ye have despised the poor] Better, ye have dishonoured, or done dishonour to, the word implying the outward act that expressed contempt. The Greek tense may point to the special instance just given as a supposed fact, “Ye dishonoured.…” The pronoun is emphatic, “God chose the poor, ye put them to shame.”Do not rich men oppress you] Better, lord it over you. The word is like, though not identical with, those used in Matthew 20:25; 1 Peter 5:3, and means literally, to act the potentate over others. As a rule the wealthier class in Judæa tended to Sadduceeism (Joseph. Ant. xiii. 10. § 6), and St James’s reference to their treatment of the disciples agrees with the part that sect took, including, as it did, the aristocracy of the priesthood, in the persecutions of the earlier chapters of the Acts (James 4:1; James 4:6, James 5:17).and draw you before the judgment seats?] Better, drag you to courts of Justice. The same noun appears in 1 Corinthians 6:2; 1 Corinthians 6:4. The Greek verb implies violence, as in Acts 21:30. The words may point either to direct persecutions, such as that of Act 9:1-2, or to the indirect vexation of oppressive lawsuits. In the Greek the verb is preceded by an emphatic pronoun, “Is it not they that drag you.” There seems, at first, a want of logical coherence. The rich man first appears as gaining undue prominence in the assembly of Christians, and then as one of a class of persecutors and blasphemers. This, however, is just the point on which St James lays stress. Men honoured the rich Christian, not because he was a Christian, but because he was rich, i. e. because he was connected with a class, which, as such, had shewn itself bitterly hostile to them.

Barnes' Notes on James 2:6

But ye have despised the poor - Koppe reads this as an interrogation: “Do ye despise the poor?” Perhaps it might be understood somewhat ironically: “You despise the poor, do you, and are disposed to honor the rich!

Whedon's Commentary on James 2:6

6. Ye—Unlike God. Despised—Same (aorist) tense as chosen=chose. While God chose, ye despised. Both refer to the same objects and point of time. The poor—Singular number; the poor man in the above picture.

Sermons on James 2:6

	Sermon	Description
	The Warfare of Suffering Brothers by Russell Moore	In this sermon, the speaker shares a personal experience of visiting an orphanage and adopting two boys. He describes the terrible conditions of the orphanage and the fear and horr
	The Church and the Evangelist Relationship by John Reuther	In this sermon, the speaker discusses the pattern for an evangelist. Firstly, the evangelist must be called, as seen in Acts 9:15. Secondly, they must be sent, as exemplified by Pa
	1 Corinthians 14:20 by St. John Chrysostom	John Chrysostom delivers a sermon urging the congregation to maintain order and reverence in the church, emphasizing the importance of edifying one another through spiritual gifts
	What Is Prophetic? - Part 1 by Art Katz	In this sermon, the speaker emphasizes the importance of being prepared to preach the word of God. He reflects on the example of Moses and the depth of God's dealing with him durin
	Ill-Gotten Gain - Part 2 by Alistair Begg	In this sermon, the preacher discusses the theme of injustice and greed in society. He uses vivid imagery to describe the consequences of employers withholding wages from their wor
	The Care of the Poor by C.H. Spurgeon	C.H. Spurgeon emphasizes the divine promise of strength and support from God for those who care for the poor, as illustrated in Psalms 41:3. He highlights that in times of sickness
	The Christian Manner of Expressing Gratitude. by Edward Payson	Edward Payson preaches about the gratitude expressed by St. Paul towards his benefactor, Onesiphorus, highlighting the importance of showing gratitude and seeking mercy from the Lo