Verses Where the Divine Name Does Not Appear as Part of Direct or Indirect Quotations in the Book of James

JAMES 1:7 “from Jehovah”

Kingdom Interlinear: “beside | of the | Lord”

REASON(S) FOR RESTORING THE DIVINE NAME: Here the context indicates that “the Lord” is a reference to God. (James 1:5) At Luke 1:45, a similar Greek expression (but without the definite article) appears and is rendered “from Jehovah.”​—For the Hebrew Scripture background of this expression, see comment on Luke 1:45.

SUPPORT:

• “[The Lord] is a frequent title in [James’ letter] for God the Father; he uses it as the LXX [Septuagint] had done, as an equivalent for Jehovah.”​—The Catholic Epistle of St. James​—A Revised Text, by Francis Tilney Bassett, 1876, page 8.

• “The Lord​—A word inherited in the Greek from the Septuagint to designate Jehovah, the God of the covenant.”​—A Popular Commentary on the New Testament, by D. D. Whedon, 1880, page 158.

• “Of the Lord . . . In the LXX [Septuagint] it uniformly represents the Hebrew Jehovah.”​—The Holy Bible . . . With an Explanatory and Critical Commentary, Vol. IV, by F. C. Cook, 1881, page 114.

• A Greek-English Lexicon of the New Testament and Other Early Christian Literature, revised and edited by F. W. Danker, 2000, (pp. 576-577) lists James 1:7 under the definition of “Lord” as “a designation of God.” The lexicon goes on to say concerning the use of the expression in the Septuagint (LXX): “It freq[uently] replaces the name Yahweh in the MT [Masoretic Text].”

• Regarding the Greek word for “Lord,” The Concise Greek-English Lexicon of the New Testament (by F. W. Danker with K. Krug, 2009, p. 210) states that it can refer to the God of Israel, especially in quotations from the Septuagint, and that in such cases it is most frequently used without the definite article in Greek. However, the lexicon goes on to show that even with the definite article, this Greek word can refer to the God of Israel, mentioning James 1:7 and 4:15 as examples.

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REASON(S) FOR RESTORING THE DIVINE NAME: Some of the oldest available Greek manuscripts use only the verb for “promised” here in its singular masculine form, indicating “he promised.” However, many other manuscripts specify the subject, reading “the Lord promised” or “God promised.” In fact, the majority of Greek manuscripts say “the Lord promised.” And a similar statement at James 2:5 clearly shows that “the Lord” refers to God, not Jesus. One manuscript from the fifth century C.E. (Codex Ephraemi Syri rescriptus) reads “Lord” without the Greek definite article. (See introduction to Appendix C3.) A number of translations into Hebrew and other languages use the divine name here at James 1:12.

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Note what some reference works say regarding the Greek expression here rendered “Jehovah promised” in the New World Translation.

• “Life is itself the crown which the Lord, not Christ, but God, hath promised to them that love him.”​—A Popular Commentary on the New Testament, Vol. IV, edited by Philip Schaff, 1883, page 111.

• “God is the one who has promised this special prize to those who love him. In the Greek the subject of the promise is not mentioned in the most reliable text. However, it is evident from the context, as well as from the similar usage [at James 2:5], that the promise of life is given by God.”​—A Handbook on the Letter From James, by I-Jin Loh and Howard A. Hatton, produced by the United Bible Societies, 1997, page 31.

• “Since the implicit subject of this verb is almost certainly the Lord God and not the Lord Jesus, translators may wish to make the subject clear by adding the noun ‘God.’”​—A Textual Guide to the Greek New Testament​—An Adaption of Bruce M. Metzger’s Textual Commentary for the Needs of Translators, by Roger L. Omanson, 2006, page 469.

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REASON(S) FOR RESTORING THE DIVINE NAME: Available Greek manuscripts here read “friend of God.” However, there are good reasons to use the divine name in this expression. In the quotation from Genesis 15:6 cited earlier in this verse, Greek manuscripts read “Abraham put faith in God.” The original Hebrew text from which that quotation is taken contains the Tetragrammaton, and therefore the divine name is used in the main text of the New World Translation at James 2:23. (See study note.) So when the Greek term for “God” occurs here again in the immediate context of the earlier quote, it is natural to view it as a reference to Jehovah. Also, the Hebrew Scriptures clearly show that Abraham was called a friend of Jehovah.​—2 Chronicles 20:7; Isaiah 41:8.

SUPPORT:

• “and he was called the Friend of God] The words seem to refer, in the English version of the Bible, to 2 Chron[icles 20:7] and Isai[ah 41:8], where the term ‘my friend’ is applied to Abraham by Jehovah.”​—The General Epistle of St. James, With Notes and Introduction, by Edward H. Plumptre, 1899, page 74.

• “The scripture which was fulfilled is Gen[esis 15:6], where it is said not only that Abraham believed Jehovah, but that He (Jehovah) reckoned it to him for righteousness.”​—Critical and Exegetical Handbook to the General Epistles of James, Peter, John, and Jude, by J. E. Huther, 1887, page 99.

• “Abram simply trusted that YHWH would indeed do what was said. The faith that trusted YHWH’s word came to completion when Abraham lifted Isaac to the altar. When Abram so trusted God, YHWH ‘reckoned’ his faith as righteousness.”​—The Letter of James, by Scot McKnight, 2011, page 254.

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REASON(S) FOR RESTORING THE DIVINE NAME: The mention of “the Lord” in this verse refers to God, not to Jesus, since Jesus is never referred to as “the Father” in the Christian Greek Scriptures.​—See also comment on Luke 1:68.

SUPPORT:

• The reference work Exegetical Dictionary of the New Testament, 1991, (Vol. 2, pp. 329-330) lists James 3:9 as a verse where Kyʹri·os is “used of Yahweh.” In the same category, it also lists James 4:10, 15; 5:4, 11a, 11b.

• “A·do·nai​—the LORD, Jehovah.”​—Jewish New Testament, by David H. Stern, 1991, pages 313, 315, page-by-page glossary definition for the use of “Adonai” at James 3:9 and 4:15; see also James 5:11.

• “This phrase does not occur elsewhere in the Bible: the nearest approach to it is [at 1 Chronicles 29:10],” which reads “May you be praised, O Jehovah the God of Israel our father.”​—The Epistle of St. James, by Joseph B. Mayor, reprinted 1978, page 117.

• “[Kyʹri·os, “Lord”] is also used for certain for God . . . [at James] 1:7; 3:9 . . . ; 5:11a.”​—Theological Dictionary of the New Testament, edited by Gerhard Kittel, 1964, Volume III, page 1087.

• “In the LXX [Septuagint, the Greek words for “lord” and “god”] are commonly used to refer to God, and this is true in James also, where there are clear uses of [lord] to refer to God in 3:9; 5:4.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 66.

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REASON(S) FOR RESTORING THE DIVINE NAME: This Greek expression also appears at Luke 1:15, where it is rendered “in the sight of Jehovah.” It reflects a Hebrew idiom that occurs over 100 times in existing copies of the Septuagint as a translation of Hebrew phrases where the Tetragrammaton is used in the original text. (See comment on Luke 1:15.) Additionally, it is worth noting that in many ancient authoritative Greek manuscripts, the definite article is missing from before Kyʹri·os (Lord), where it would normally be expected grammatically, thus indicating that a proper name may originally have appeared in the Greek text.

SUPPORT:

• “The reference [at James] 4:10 (‘humble yourselves before the Lord’) is a reference to God.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 146.

• See comment on James 3:9.

• “The Lord is, as is usual in the Epistle of St. James, not Christ, but God.”​—A Popular Commentary on the New Testament, Vol. IV, edited by Philip Schaff, page 133.

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REASON(S) FOR RESTORING THE DIVINE NAME: See comments on Acts 18:21 and 1 Corinthians 4:19.

SUPPORT:

• “If the Lord wills . . . is not merely a casual formula but a conviction and acknowledgment that God has the final say on everything, and that the future is in the hand of God . . . The Lord here refers not to Jesus . . . but to God.”​—A Handbook on the Letter From James, by I-Jin Loh and Howard A. Hatton, produced by the United Bible Societies, 1997, page 161.

• “Probably, ‘if the Lord wills,’ ([James] 4:15) is also a reference to God.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 146.

• See comment on James 1:7.

• See comment on James 3:9.

• “Of God as the Supreme Lord and sovereign of the universe, usually in Sept[uagint] for Heb[rew] יְהוָֹה Jehovah. With the art[icle] ὁ Κύριος, [ho Kyʹri·os, “the Lord”] . . . James [4:15].”​—Greek and English Lexicon of the New Testament, by Edward Robinson, 1870, page 419.

• See also comment on James 3:9.

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REASON(S) FOR RESTORING THE DIVINE NAME: The expression “Jehovah of armies” has its background in the Hebrew Scriptures, where it occurs 283 times (with some variations), starting at 1 Samuel 1:3. It is a combination of the Tetragrammaton and the Hebrew word for “armies,” tseva·ʼohthʹ. Under inspiration, James is apparently alluding to Isaiah 5:9 according to the Septuagint, the only place where the Greek expression here rendered “the ears of Jehovah of armies” occurs in that translation. According to the wording in the Septuagint, the prophet shows that the unjust treatment of oppressed Israelites had “reached [or, “been heard in”] the ears of” Jehovah of armies.​—Compare study notes on Romans 9:29.

SUPPORT:

• “Lord of the hosts of heaven; a common title of Jehovah in O.T. [Old Testament]; quoted here from Isa[iah 5:9].”​—The Abingdon Bible Commentary, edited by F. C. Eiselen, E. Lewis, and D. G. Downey, 1929, pages 1336-1337.

• “The phrase ‘Almighty Lord’ ([Kyʹri·os Sa·ba·othʹ], lit., ‘Lord of Hosts,’ representing the Hebrew יהוה צְבָאוֹת [Yhwh tseva·ʼohthʹ]) . . . describes the ‘Almighty One’ as he who hears the pleas of the poor.”​—Word Biblical Commentary​—James, by Ralph P. Martin, 1988, page 179.

• “The Lord, i.e., Jehovah Sabaoth. The Hebrew word Sabaoth is retained here as [at Romans 9:29].” (The Catholic Epistle of St. James​​—A Revised Text, by Francis Tilney Bassett, 1876, pages 67-68) The main text of James 5:4 as used in the reference work here quoted reads: “And the cries of the reapers into the ears of Jehovah Sabaoth have entered.”

• “Yahweh’s power to act.”​—The Anchor Bible​—The Letter of James, by Luke Timothy Johnson, 1995, page 303.

• “A title for Yahweh in the OT [Old Testament], . . . (Ro[mans] 9:29; Ja[mes] 5:4+).”​—A Dictionary of Biblical Languages​—Greek New Testament, by James Swanson, Second edition, 2001, word 4877 [Sa·ba·othʹ].

• “Lord of Sabaoth: i.e. Jehovah Sabaoth, an ancient title of the God of Israel, commonly translated ‘Lord of Hosts.’ The phrase ‘Lord of Sabaoth’ only occurs elsewhere in the N.T. [New Testament] [at Romans 9:29], a quotation from Isaiah.”​—The Century Bible​—The General Epistles​—James, Peter, John, and Jude, by W. H. Bennett, pages 176-177.

• “The Lord of sabaoth.] St. James often conceives in Hebrew though he writes in Greek. It is well known that יהוה צְבָאוֹת Yehovah tsebaoth, Lord of hosts, or Lord of armies, is a frequent appellation of God in the Old Testament; and signifies his uncontrollable power, and the infinitely numerous means he has for governing the world, and defending his followers, and punishing the wicked.”​—The New Testament . . . With a Commentary and Critical Notes, by Adam Clarke, 1846, page 824.

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REASON(S) FOR RESTORING THE DIVINE NAME: The reference to the Hebrew prophets makes it clear that “Lord” here refers to the God of the Hebrew Scriptures, Jehovah. Additionally, the Greek definite article is missing from before Kyʹri·os (Lord), where it would normally be expected grammatically, thus indicating that a proper name may originally have appeared in the Greek text.

SUPPORT:

• “Here [at James 5:10 and 5:11], ‘the Lord’ represents the name of God (‘YHWH’) and is not a reference to Jesus.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 163.

• “Speaking in the name of the Lord is biblical idiom for speaking as a prophet in behalf of Yahweh and with the authority of Yahweh (see [Septuagint 2 Kings] 2:24; 5:11), therefore, a sign of being a ‘prophet of Yahweh.’”​—The Anchor Bible​—The Letter of James, by Luke Timothy Johnson, 1995, page 318.

• The Companion Bible, with notes by E. W. Bullinger, in Appendix 98, pages 142-143, “Divine Names and Titles in New Testament,” lists James 5:10 under the heading “LORD . . . Used of Jehovah.”

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REASON(S) FOR RESTORING THE DIVINE NAME: The reference to the inspired record of Job in the Hebrew Scriptures makes it clear that “Lord” here refers to Jehovah. Additionally, the Greek definite article is missing from before the Greek word Kyʹri·os (Lord), where it would normally be expected grammatically, thus indicating that a proper name may originally have appeared in the Greek text.

SUPPORT:

• “The final purpose of Jehovah with regard to Job; it could not refer to Christ, for the whole passage is dealing with O.T. [Old Testament] examples.”​—The Expositor’s Greek Testament, edited by W. Robertson Nicoll, 1951, Vol. III, page 472.

• “In [James] 5:11, ‘the Lord’ represents the name of God (‘YHWH’) and is not a reference to Jesus.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 163.

• See comment on James 3:9.

• “Kurios is the Sept[uagint] and NT [New Testament] representative of Heb[rew] Jehovah (‘LORD’ in Eng[lish] versions), see Matt[hew] 4:7; Ja[me]s 5:11.”​—Vine’s Complete Expository Dictionary of Old and New Testament Words, by W. E. Vine, M. F. Unger, and W. White, Jr.

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REASON(S) FOR RESTORING THE DIVINE NAME: James is still discussing the record of Job. In mentioning Jehovah’s qualities, James is evidently alluding to such scriptures as Exodus 34:6 and Psalm 103:8 [102:8, LXX], where the Greek word here rendered “merciful” appears in the Septuagint and where the divine name is used in the original Hebrew text.

SUPPORT:

• See comment on James 3:9.

• “The Lord is full of compassion and mercy.” “‘The Lord’ . . . here is obviously the Lord of the Old Testament, the common Septuagint rendering for the name ‘Jehovah’ (YHWH, Yahweh).”​—James, by D. Edmond Hiebert, 1979, page 278.

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REASON(S) FOR RESTORING THE DIVINE NAME: Compare comment on James 5:10.

SUPPORT:

• “The descriptive phrase ‘in the name of the Lord’ reminds us that the healing is done solely by the will and power of God.”​—Zondervan Exegetical Commentary on the New Testament: James, by Craig L. Blomberg and Mariam J. Kamell, 2008, page 243.

• “The reference to the Lord in James 5:15 likely indicates the name of God [here in verse 14], whose power is effective in healing and raising up the sick person.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 167.

• The Hebrew Translation of the Letter of James, by John Shepreve, uses יהוה at James 5:14.​—See App. C4 J³⁰³.

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REASON(S) FOR RESTORING THE DIVINE NAME: Here James describes the result of the prayer that the elders in the congregation say in behalf of those who are sick, or weak. (James 5:14) Therefore, it is natural that “Lord” here refers to what Jehovah God will do in response to such a prayer.

SUPPORT:

• “Reference to ‘the Lord will raise him up’ ([James] 5:15) is a reference to God, because prayer in the name of Jesus is addressed to God.”​—James and Jude, by John Painter and David A. deSilva, 2012, page 146.

• “The Lord here obviously refers to God. . . . The Lord God will make the person completely well.”​—A Handbook on the Letter From James, by I-Jin Loh and Howard A. Hatton, produced by the United Bible Societies, 1997, page 192.

• The Hebrew Translation of the Letter of James, by John Shepreve, uses יהוה at James 5:15.​—See App. C4 J³⁰³.

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