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James 4

James 4:5 KJV (With Strong’s)

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5
Do
e (Greek #2228)
disjunctive, or; comparative, than
KJV usage: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea. Often used in connection with other particles. Compare especially 2235, 2260, 2273.
Pronounce: ay
Origin: a primary particle of distinction between two connected terms
ye think
dokeo (Greek #1380)
to think; by implication, to seem (truthfully or uncertainly)
KJV usage: be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow.
Pronounce: dok-eh'-o
Origin: a prolonged form of a primary verb, δόκω (dok'-o) (used only in an alternate in certain tenses; compare the base of 1166) of the same meaning
that
hoti (Greek #3754)
demonstrative, that (sometimes redundant); causative, because
KJV usage: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.
Pronounce: hot'-ee
Origin: neuter of 3748 as conjunction
the scripture
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
graphe (Greek #1124)
a document, i.e. holy Writ (or its contents or a statement in it)
KJV usage: scripture.
Pronounce: graf-ay'
saith
lego (Greek #3004)
properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean
KJV usage: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.
Pronounce: leg'-o
Origin: a primary verb
in vain
kenos (Greek #2761)
vainly, i.e. to no purpose
KJV usage: in vain.
Pronounce: ken-oce'
Origin: adverb from 2756
, The spirit
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
pneuma (Greek #4151)
a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit
KJV usage: ghost, life, spirit(-ual, -ually), mind. Compare 5590.
Pronounce: pnyoo'-mah
Origin: from 4154
that
hos (Greek #3739)
the relatively (sometimes demonstrative) pronoun, who, which, what, that
KJV usage: one, (an-, the) other, some, that, what, which, who(-m, -se), etc. See also 3757.
Pronounce: hos
Origin: ἥ (hay), and neuter ὅ (ho) probably a primary word (or perhaps a form of the article 3588)
dwelleth
katoikeo (Greek #2730)
to house permanently, i.e. reside (literally or figuratively)
KJV usage: dwell(-er), inhabitant(-ter).
Pronounce: kat-oy-keh'-o
Origin: from 2596 and 3611
in
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
us
hemin (Greek #2254)
to (or for, with, by) us
KJV usage: our, (for) us, we.
Pronounce: hay-meen'
Origin: dative case plural of 1473
lusteth
epipotheo (Greek #1971)
to dote upon, i.e. intensely crave possession (lawfully or wrongfully)
KJV usage: (earnestly) desire (greatly), (greatly) long (after), lust.
Pronounce: ep-ee-poth-eh'-o
Origin: from 1909 and potheo (to yearn)
ρto
pros (Greek #4314)
a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
KJV usage: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.
Pronounce: pros
Origin: a strengthened form of 4253
envy
phthonos (Greek #5355)
ill-will (as detraction), i.e. jealousy (spite)
KJV usage: envy.
Pronounce: fthon'-os
Origin: probably akin to the base of 5351
x?
ρ
or, enviously.
x
Eccl. 4:4• 4Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit. (Eccl. 4:4)

More on:

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Scripture,
Spirit

Cross References

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Ministry on This Verse

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the scripture.
John 7:42• 42Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? (John 7:42)
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John 10:35• 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; (John 10:35)
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John 19:37• 37And again another scripture saith, They shall look on him whom they pierced. (John 19:37)
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Rom. 9:17• 17For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. (Rom. 9:17)
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Gal. 3:8• 8And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. (Gal. 3:8)
The spirit.
Gen. 4:5‑6• 5But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
 6And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? (Gen. 4:5‑6)
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Gen. 6:5• 5And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Gen. 6:5)
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Gen. 8:21• 21And the Lord smelled a sweet savor; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. (Gen. 8:21)
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Gen. 26:14• 14For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. (Gen. 26:14)
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Gen. 30:1• 1And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. (Gen. 30:1)
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Gen. 37:11• 11And his brethren envied him; but his father observed the saying. (Gen. 37:11)
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Num. 11:29• 29And Moses said unto him, Enviest thou for my sake? would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them! (Num. 11:29)
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Psa. 37:1• 1<<A Psalm of David.>> Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. (Psa. 37:1)
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Psa. 106:16• 16They envied Moses also in the camp, and Aaron the saint of the Lord. (Psa. 106:16)
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Prov. 21:10• 10The soul of the wicked desireth evil: his neighbor findeth no favor in his eyes. (Prov. 21:10)
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Eccl. 4:4• 4Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit. (Eccl. 4:4)
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Isa. 11:13• 13The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. (Isa. 11:13)
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Acts 7:9• 9And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, (Acts 7:9)
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Rom. 1:29• 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, (Rom. 1:29)
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Titus 3:3• 3For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. (Titus 3:3)
to envy.
or, enviously.
• Desirous of being somewhat, the flesh naturally turns to the world, seeking to find in its riches, social position and honors that which will gratify its craving for distinction. (“The Evil of the Flesh: James 3-4” by H. Smith)
• Can you for one moment imagine that the Holy Spirit of God has anything to do with these unholy desires? (“James 4” by F.B. Hole)

J. N. Darby Translation

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5
Think ye that the scripture speaks in vain? Does the Spirit which has taken his abode in us desire enviouslyi?

JND Translation Notes

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i
I have, with some hesitation, translated this passage as above. I cannot find that the Greek word is used in a good or holy sense of jealousy. The application to what precedes is evident.

W. Kelly Translation

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5
Or think ye that the scripture saith in vaina? Doth the Spiritb that tookc his dwelling in us long unto envy?

WK Translation Notes

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a
The punctuation and translation of verse 5 may be questioned; but I have faithfully given what seems best.
b
This verse has been a matter of much difficulty to many minds. Although I am not at all prepared to dogmatize about its force, it appears to me a harsh expression to suppose that the spirit here described means no more than man’s spirit. But if here it be not the spirit of man, the only spirit elsewhere said to dwell in man (the believer) is the Spirit of God. But herein is just what causes the difficulty. How, if it be the Spirit of God, can He be put in such a connection here? Hence many are of the opinion (and to this I am rather disposed) that the verse ought to be divided as the text. If one considers it more natural to suppose that the Spirit of God is in question, not the spirit of man, there is the need to modify the translation. Indeed, it would seem that our translators, assumed that the unregenerate will, or what is elsewhere called the flesh, was meant.
c
The American correctors of the RV rightly endorse the double query that divides the verse; but is it by any means sure that the Revisers are right in adopting the transitive form of the verb according to some MSS. in the latter half? It is precisely a case where the most ancient MSS. are least reliable; for they often interchange "ē" with "i," "o" with "ō", when the self-same thing is really meant. Of course the resulting difference of sense amounts to little; for according to the great mass of MSS. it attributes to the Spirit Himself His dwelling in us; according to the favorites of the critics, it means God’s causing Him so to dwell, which certainly agrees well with the words that follow.