Isaiah 1
The Epistle of James, Chapter 1
© Veritable King James Version, 2025. Veritable King James Version (VKJV). All Rights Reserved.
1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion: Greetings.
2Count it all joy, my brothers, when you meet trials of various kinds, 3for you know that the testing of your faith produces steadfastness. 4And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.
Translation Notes
Greek Terms and Choices:
“James” (Iakōbos, masculine) is lowercase per VKJV non-deity convention, identified as the author, likely James the brother of Jesus (cf. Galatians 1:19).
“Servant” (doulos) denotes devoted service, translated literally to reflect humility.
“God” and “Lord Jesus Christ” (theou kai kyriou Iēsou Christou) are capitalized per VKJV deity convention.
“Twelve tribes in the Dispersion” (tais dōdeka phylais tais en tē diaspora) refers to Jewish Christians scattered abroad, retained for historical context. “Greetings” (chairein) is a standard epistolary salutation, rendered simply.
“Brothers” (adelphoi, masculine plural) is gender-neutral in context, addressing believers inclusively (cf. 2:1).
“Count it all joy” (pasan charan hēgēsasthe, aorist imperative) emphasizes deliberate joy, with “all” (pasan) underscoring completeness.
“Trials” (peirasmoi) can mean temptations or tests; VKJV uses “trials” to fit context of external hardships.
“Testing” (dokimion) implies refining, translated as “testing” to convey faith’s purification.
“Steadfastness” (hypomonē) suggests endurance, replacing archaic “patience” (KJV).
“Perfect and complete” (teleioi kai holoklēroi) indicates maturity and wholeness, rendered clearly in modern English.
Pronouns:
“God,” “Lord,” “Jesus Christ” capitalized per VKJV deity convention (theos, kyrios, Iēsous Christos).
“You” (hymeis, plural) is gender-neutral, addressing the community.
“My brothers” (adelphoi mou) is gender-neutral in context, referring to believers.
5If any of you lacks wisdom, let him ask God, who gives generously to all without finding fault, and it will be given him. 6But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind.
7For that person must not suppose that he will receive anything from the Lord; 8he is a double-minded man, unstable in all his ways.
Translation Notes
Greek Terms and Choices:
“Wisdom” (sophia) denotes practical insight, retained for clarity.
“Let him ask” (aiteitō, present imperative) emphasizes ongoing action, translated directly.
“God, who gives generously” (tou didontos theou) highlights divine generosity, with “generously” (haplōs) implying simplicity or liberality.
“Without finding fault” (mē oneidizontos) suggests nonjudgmental giving, rendered clearly.
“Doubting” (diakrinomenos, present participle) implies wavering, translated as “doubting” to convey uncertainty.
“Wave of the sea” (kludōni thalassēs) is metaphorical, retained for vivid imagery.
“Driven and tossed” (ripizomenō kai anemizomenō) conveys instability, translated literally.
“Double-minded” (dipsychos) literally “double-souled,” a unique term in James, rendered as “double-minded” for modern readability.
“Unstable” (akatastatos) suggests inconsistency, replacing archaic “unconstant” (KJV).
Pronouns:
“God,” “Lord” capitalized (theos, kyrios).
“Any of you,” “him,” “he,” “his” (tis, auton, masculine singular) are gender-neutral in context, referring to any believer, though Greek uses masculine forms.
“The one who doubts,” “that person” (ho diakrinomenos, ekeinos, masculine) are gender-neutral in translation per VKJV inclusivity.
9Let the lowly brother boast in his exaltation, 10and the rich in his humiliation, because like a flower of the grass he will pass away.
11For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in his pursuits.
Translation Notes
Greek Terms and Choices:
“Lowly” (tapeinos) indicates socioeconomic humility, translated as “lowly” to avoid archaic “base” (KJV).
“Brother” (adelphos) is gender-neutral in context, referring to believers.
“Boast” (kauchasthō, present imperative) implies taking pride, rendered as “boast” for directness.
“Exaltation” (hypsos) and “humiliation” (tapeinōsis) contrast spiritual states, translated clearly.
“Flower of the grass” (anthos chortou) is poetic, retained for imagery (cf. Isaiah 40:6-8).
“Scorching heat” (kausōni) specifies intense heat, rendered vividly.
“Wither,” “falls,” “perishes” (exēranen, exepesen, apōleto, aorists) emphasize transience, translated in modern English.
“Rich man” (plousios, masculine) is specific but contextually human, retained as “rich man” per Greek.
Pronouns:
“His” (autou, masculine) for “brother” and “rich man” is lowercase, gender-specific per Greek, but contextually inclusive of believers.
“He” (autos) in “he will pass away” is gender-neutral in translation, referring to the rich person.
12Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love Him.
13Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and He Himself tempts no one. 14But each person is tempted when he is lured and enticed by his own desire. 15Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
Translation Notes
Greek Terms and Choices:
“Blessed” (makarios) denotes divine favor, replacing archaic “happy” (KJV).
“Man” (anēr, masculine) is contextually inclusive, translated as “man” but understood as any person enduring trial.
“Steadfast” (hypomenei, present) and “stood the test” (dokimos genomenos, aorist participle) emphasize endurance and approval, rendered clearly.
“Crown of life” (stephanon tēs zōēs) is a reward metaphor, retained for theological weight.
“Tempted” (peirazomenos, peirastheis) can mean tested or tempted; VKJV uses “tempted” in verses 13–14 for moral enticement context.
“Cannot be tempted” (apeirastos) and “tempts no one” (oudeis peirazei) affirm God’s nature, translated literally.
“Lured and enticed” (exelkomenos kai deleazomenos) are fishing/hunting metaphors, rendered vividly.
“Desire” (epithymia) is internal craving, translated directly.
“Conceived,” “gives birth,” “brings forth” (syllabousa, tiktei, apokuei, present/aorist) use birthing imagery, retained for emphasis.
Pronouns:
“God,” “He,” “Him,” “Himself” capitalized (theos, autos).
“Man,” “he,” “his” (anēr, autos, masculine) are lowercase, gender-specific per Greek, but contextually inclusive.
“Each person,” “no one” (hekastos, mēdeis) are gender-neutral, referring to any believer.
“Those” (tois agapōsin, plural participle) is gender-neutral for lovers of God.
16Do not be deceived, my beloved brothers. 17Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. 18Of His own will He brought us forth by the word of truth, that we should be a kind of firstfruits of His creatures.
Translation Notes
Greek Terms and Choices:
“Do not be deceived” (mē planasthe, present imperative) is a strong warning, rendered directly.
“Beloved brothers” (adelphoi agapētoi) is gender-neutral in context, addressing believers.
“Good gift” and “perfect gift” (dosis agathē, dōrēma teleion) emphasize divine generosity, translated distinctly.
“Father of lights” (patros tōn phōtōn) is a cosmic metaphor, retained for imagery.
“No variation or shadow due to change” (ouk eni parallagē ē tropēs aposkiasma) denies mutability, rendered clearly in modern English.
“Brought us forth” (apekyēsen, aorist) uses birthing imagery, paralleling verse 15.
“Word of truth” (logō alētheias) refers to the gospel, translated literally.
“Firstfruits” (aparchēn) is an agricultural metaphor, retained for theological significance.
Pronouns:
“Father,” “He,” “His” capitalized (patēr, autos).
“My beloved brothers,” “us,” “we” (adelphoi, hēmas, plural) are gender-neutral, referring to believers.
19Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20for the anger of man does not produce the righteousness of God. 21Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
22But be doers of the word, and not hearers only, deceiving yourselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his face in a mirror 24and, after looking at himself, goes away and immediately forgets what he was like.
<-sup>25But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
Translation Notes
Greek Terms and Choices:
“Know this” (iste, imperative) emphasizes awareness, rendered as a command.
“Beloved brothers” (adelphoi agapētoi) is gender-neutral, addressing believers.
“Quick to hear, slow to speak, slow to anger” (tachys eis to akousai, bradys eis to lalēsai, bradys eis orgēn) uses rhythmic adjectives, translated literally for impact.
“Anger of man” (orgē anthrōpou) is human anger, with “man” (anthrōpou) contextually inclusive.
“Righteousness of God” (dikaiosynēn theou) is divine righteousness, capitalized per VKJV.
“Filthiness” (rhyparian) and “wickedness” (kakias) denote moral impurity, translated vividly.
“Implanted word” (emphytos logos) suggests internalized gospel, rendered clearly.
“Doers” (poiētai) and “hearers” (akroatai) contrast action versus passivity, translated directly.
“Mirror” (esoptron) is metaphorical, retained for imagery.
“Perfect law, the law of liberty” (nomon teleion ton tēs eleutherias) refers to the gospel’s freedom, translated with clarity.
“Blessed” (makarios) denotes divine favor, replacing “happy” (KJV).
Pronouns:
“God” capitalized (theos).
“Every person,” “anyone,” “he,” “his” (anthrōpos, tis, autos, masculine) are gender-neutral in context, referring to believers.
“My beloved brothers,” “you,” “your” (adelphoi, hymōn) are gender-neutral.
“The one” (ho parakypsas, masculine participle) is gender-neutral in translation, per VKJV inclusivity.
26If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. 27Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Translation Notes
Greek Terms and Choices:
“Religious” (thrēskos, adjective) denotes outward piety, translated directly.
“Bridle his tongue” (mē chalinagōgōn glōssan) is metaphorical, implying control, retained for imagery.
“Deceives his heart” (apatōn kardian autou) suggests self-delusion, translated clearly.
“Worthless” (mataios) indicates futility, replacing archaic “vain” (KJV).
“Pure and undefiled” (kathara kai amiantos) emphasizes moral purity, translated distinctly.
“God the Father” (tō theō kai patri) is capitalized per VKJV.
“Visit” (episkeptesthai) implies care, translated to convey action.
“Orphans and widows” (orphanous kai chēras) represents vulnerable groups, retained literally.
“Unstained” (aspilon) suggests moral purity, translated clearly.
“World” (kosmos) denotes worldly corruption, retained for theological weight.
Pronouns:
“God,” “Father” capitalized (theos, patēr).
“Anyone,” “he,” “his,” “this person” (tis, autos, masculine) are gender-neutral in context, referring to any believer.
“Oneself” (heauton) is gender-neutral, aligning with inclusive intent.
Isaiah 42
The Book of Isaiah, Chapter 42 © Veritable King James Version, 2025. All Rights Reserved.
1 Behold My Servant, whom I uphold, My Chosen One, in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. 2 He will not shout or raise His voice, nor make it heard in the streets. 3 A bruised reed He will not break, and a smoldering wick He will not extinguish; He will faithfully bring forth justice. 4 He will not grow faint or be discouraged until He establishes justice on the earth, and the coastlands wait for His instruction.
Translation Notes
In verse 1, the Hebrew term ‘ebed (“servant”) is capitalized as “My Servant” to indicate a divinely appointed figure, often interpreted as the Messiah in Christian theology. “Chosen One” translates bachir, emphasizing divine election. “My soul delights” reflects ratsah, indicating deep divine approval. “Justice” (mishpat) refers to righteous judgment and order, extended to “nations” (goyim), signifying a universal scope; cross-reference Matthew 12:18–21 (NA28). Verse 2’s “not shout or raise His voice” uses tsa‘aq (shout) and rum (raise), suggesting a non-aggressive demeanor, with “streets” (chuts) indicating public spaces. Verse 3’s “bruised reed” and “smoldering wick” (ratsuts, keheh) are metaphors for the vulnerable, with “faithfully” (’emeth) underscoring the Servant’s reliable commitment to justice. In verse 4, “grow faint” (kahah) and “be discouraged” (ratsats) highlight perseverance, while “coastlands” (’iyyim) and “instruction” (torah, divine teaching) indicate global reach; cf. Genesis 49:10. No significant Dead Sea Scrolls variants (e.g., 1QIsaa) alter this section, affirming Masoretic Text reliability.
5 Thus says God, the Lord, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people on it and spirit to those who walk in it: 6 “I, the Lord, have called You in righteousness; I will take You by the hand and keep You; I will give You as a covenant for the people, a light for the nations, 7 to open blind eyes, to bring out prisoners from the dungeon, from the prison those who sit in darkness.
Translation Notes
Verse 5’s “God, the Lord” combines ’el (God) and YHWH (Lord), emphasizing divine authority. “Created” (bara’) and “stretched out” (natah) highlight sovereignty, with “breath” (neshamah) and “spirit” (ruach) denoting physical and spiritual life; cross-reference Genesis 1:1, Acts 17:25 (NA28). In verse 6, “You” is capitalized for the Servant, with “righteousness” (tsedeq) indicating moral integrity. “Covenant for the people” (berith ‘am) and “light for the nations” (’or goyim) suggest the Servant’s universal role; cf. Luke 2:32 (NA28). “Take” and “keep” (chazaq, natsar) denote divine guidance. Verse 7’s “blind eyes” and “prisoners” (‘iwwer, choshek) are metaphorical for spiritual liberation; cross-reference Luke 4:18 (NA28). No notable Dead Sea Scrolls variants affect this section.
8 I am the Lord; that is My name. I will not give My glory to another, nor My praise to idols. 9 Behold, the former things have come to pass, and new things I now declare; before they spring forth, I tell you of them.
Translation Notes
In verse 8, “Lord” is YHWH, the covenant name, capitalized for deity. “My glory” (kabod) and “praise” (tehillah) are exclusive to God, rejecting idolatry; cross-reference Exodus 20:3–5. Verse 9’s “former things” (rishonoth) refers to fulfilled prophecies, while “new things” (chadashoth) and “spring forth” (tsamach) indicate future divine acts; cf. Revelation 21:5 (NA28). No significant Dead Sea Scrolls variants noted.
10 Sing to the Lord a new song, His praise from the ends of the earth, you who go down to the sea, and all that is in it, you coastlands, and those who dwell in them. 11 Let the wilderness and its cities lift up their voice, the villages that Kedar inhabits. Let the inhabitants of Sela sing; let them shout from the tops of the mountains. 12 Let them give glory to the Lord and declare His praise in the coastlands.
Translation Notes
Verse 10’s “new song” (shir chadash) reflects renewed worship, with “ends of the earth” and “coastlands” (’iyyim) emphasizing universal praise; cross-reference Psalm 96:1. In verse 11, “wilderness” (midbar) and “Kedar” (a nomadic tribe) represent remote regions, with “Sela” likely a rocky region (possibly Petra). “Sing” and “shout” (ranan) denote exuberant worship. Verse 12’s “glory” (kabod) and “praise” (tehillah) echo verse 8, reinforcing God’s worthiness; cf. Revelation 5:13 (NA28). No notable Dead Sea Scrolls variants affect this section.
13 The Lord will go forth like a warrior; He will stir up His zeal like a man of war. He will shout, yes, roar; He will prevail against His enemies.
Translation Notes
In verse 13, “warrior” (gibbor) and “man of war” depict God’s strength, with “zeal” (qin’ah) conveying passionate commitment. “Shout” and “roar” (teri‘ah, sha’ag) emphasize divine power, and “prevail” (gabbar) assures victory; cross-reference Exodus 15:3. No significant Dead Sea Scrolls variants noted.
14 “I have been silent for a long time; I have held back and restrained Myself. Now I will cry out like a woman in labor; I will gasp and pant. 15 I will lay waste mountains and hills and dry up all their vegetation; I will turn rivers into islands and dry up the pools. 16 I will lead the blind by a way they do not know; in paths they have not known I will guide them. I will turn darkness into light before them and make crooked places straight. These things I will do and not forsake them.
Translation Notes
Verse 14’s “silence” (charash) suggests divine patience, while “cry out” (pa‘ah) and “gasp and pant” (sha’aph, nasham) compare divine action to childbirth; cross-reference Psalm 107:33–34. Verse 15’s “lay waste” (charab) and “dry up” (yabesh) depict judgment, with “rivers into islands” symbolizing upheaval. Verse 16’s “blind” (‘iwwer) and “darkness” (choshek) echo verse 7, with “crooked places straight” (ma‘aqash) recalling Isaiah 40:4. “Not forsake” (‘azab) assures faithfulness; cross-reference Hebrews 13:5 (NA28). No notable Dead Sea Scrolls variants affect this section.
17 They will be turned back and utterly ashamed, who trust in idols, who say to molten images, ‘You are our gods.’
Translation Notes
In verse 17, “turned back” (sug) and “ashamed” (bosh) indicate defeat and humiliation for idol-worshippers. “Idols” (pesel) and “molten images” (massekah) denote false gods; cross-reference Psalm 115:4–8. No significant Dead Sea Scrolls variants noted.
18 Hear, you deaf; look, you blind, that you may see. 19 Who is blind but My servant, or deaf like My messenger whom I send? Who is blind like the one I reward, or blind like the servant of the Lord? 20 You have seen many things, but you do not observe; your ears are open, but you do not hear.
Translation Notes
Verse 18’s “deaf” (cheresh) and “blind” (‘iwwer) address Israel’s spiritual insensitivity, with imperatives urging responsiveness; cross-reference Isaiah 6:9–10. In verse 19, “My servant” likely refers to Israel, not the Messianic Servant, with “messenger” (mal’ak) and “reward” (shalam) indicating a covenant role. Verse 20’s “seen many things” and “ears open” highlight exposure to revelation, yet “not observe” and “not hear” (shama‘) indicate willful ignorance; cross-reference Matthew 13:14–15 (NA28). No notable Dead Sea Scrolls variants affect this section.
21 The Lord was pleased, for the sake of His righteousness, to magnify His instruction and make it glorious. 22 But this is a people robbed and plundered; they are all trapped in pits, caught in nets; they are hidden in prisons. 23 Who among you will give ear to this, will listen and hear for the time to come? 24 Who gave Jacob up to be plundered, and Israel to the robbers? Was it not the Lord, against whom we have sinned? For they would not walk in His ways or obey His instruction. 25 So He poured out on them the heat of His anger and the fury of war; it set them on fire all around, yet they did not know; it burned them, but they did not take it to heart.
Translation Notes
Verse 21’s “pleased” (chaphets) reflects divine intent, with “righteousness” (tsedeq) and “instruction” (torah) elevated by “magnify” and “glorious” (gadol, ’adar). Verse 22’s “robbed and plundered” (bazaz, shasas) depict exile suffering, with “pits,” “nets,” and “prisons” symbolizing captivity; cross-reference Isaiah 5:13. Verse 23’s “give ear” and “listen” (’azan, shama‘) urge attentiveness. Verse 24’s “Jacob” and “Israel” indicate the covenant people, with “gave up” (nathan) reflecting judgment for sin; cross-reference Deuteronomy 28:15–68. Verse 25’s “heat of His anger” (chemah) and “fury of war” depict judgment’s intensity, with “did not know” and “not take to heart” (leb) highlighting spiritual blindness; cross-reference Jeremiah 7:20. No significant Dead Sea Scrolls variants noted.