bright
While often rendered in other translations with something like “fine,” the core meaning of the Greek word λαμπρός (lampros) is “bright” or “shining,” communicating the idea of radiating light (note similarity to the English word “lamp”). In the New Testament, it usually has brilliant heavenly connotations. In Acts 10:30, “shining” garments clothe the man in Cornelius’ vision. The word is also used repeatedly in Revelation (consistently rendered as “bright”), describing the shining clothing of angels in 15:6, the shining vestments of Christ’s bride in 19:8, the glistening river in the new earth in 22:1, and the glorified Jesus Himself as the “bright morning star” in 22:16. When speaking of human clothing, however, such “bright” garments signify dignity or royalty (cf. Luke 23:11). Here also, the term is used to communicate something rich and lavish (cf. also Rev 18:14). This translation’s choice as “bright” maintains consistency for this term, and also makes James’ point more clearly discernible—however bright and impressive someone’s clothes may be, they are no more worthy of special treatment in the church than anyone else.

evil thoughts
The word διαλογισμός (dialogismos) here refers to a person’s thoughts or inward reasonings. Thus, “thoughts” gives a literal rendering of the term and provides greater consistency across the New Testament. This is also consistent with the “evil thoughts” (; mahshevoth ra) which Proverbs 15:26 says are an abomination to Yahweh. “Evil thoughts” (διαλογισμοὶ πονηροί; dialogismoi ponēroi) are also the clear indication and fruit of a wicked, unbelieving heart (Matt 15:19). The translation here helps the reader to see the connections where the same phrase appears in Hebrew or Greek.

they themselves
The phrase “they themselves” brings out the emphasis James communicates with the use of the pronoun αὐτοὶ (autoi) which is not grammatically necessary, and thus adds greater emphasis. James is pointing out how illogical it is for believers to give special treatment to the very people who oppress them.

good
The rendering “good” (rather than “fair”) provides a more literal translation of the Greek adjective κάλος (kalos). This literal translation also shows James’ consistency with Old Testament wisdom literature, which stresses the importance of a “good name” (cf. Prov 22:1; Ecc 7:1), referencing a person’s upright reputation. Here, the “good name” clearly refers to Christ, as He is the one by whose name Christians have been called. He, by nature of His perfect and holy nature, has a perfectly blameless reputation. Here, James is pointing out the foolishness of catering to the rich, since they are the very ones who blaspheme their Lord. Thus, such partiality is blatantly inconsistent with the goal of the church to magnify Christ, upholding His perfect character.

being convicted
This translation’s choice of “being convicted” reflects the participial form of ἐλεγχόμενοι (elenchomenoi). Participles play a supporting role to the main verb of a sentence, and are rendered as such so that the reader can clearly recognize the main idea of a verse and how the participles support that idea. Here, the main idea is “you are committing sin” (ἁμαρτίαν ἐργάζεσθε; hamartian ergazesthe), modified by the participial phrase “being convicted by the law” (ἐλεγχόμενοι ὑπὸ τοῦ νόμου; elenchomenoi hypo tou nomou). Thus the main idea of this verse is the actual committal of sin, supported by the idea that they are not only sinning, but convicted of such by the law, being transgressors both by practice and by pronouncement (cf. Deut 1:17; 16:19).

MURDER
The Greek word φονεύω (phoneuō) here is rendered “murder” instead of “commit murder.” Readers will also notice this translation consistently renders φονεύω (phoneuō) simply as “murder” in all 12 occurrences in the New Testament (Matt 5:21; 19:18; 23:21, 35; Mark 10:19; Luke 18:20; Rom 13:9; Jam 2:11; here; 5:6). “Murder” is a more straightforward rendering for the single Greek word. Here, James shows that though someone may be obedient to the Law in one area (i.e. not committing adultery), the breaking of it in another area (i.e. murder) makes one guilty of breaking the whole Law.

freedom
While the word ἐλευθερία (eleutheria) has been rendered as “liberty” in other translations, English translations have not always been consistent with the term. This translation renders it consistently as “freedom” everywhere it appears in the New Testament. This allows readers to more easily recognize the term everywhere it occurs and make appropriate connections.

Mercy triumphs over judgment.
The details of punctuation are often an important part of accurate translation. This latter part of the verse, “Mercy triumphs over judgment,” is set off as its own sentence to more clearly emphasize its conclusive nature. In keeping with James’ characteristic content and style, he concludes this particular section with a short, proverbial statement. Translating it as its own sentence allows this to come out more naturally in English. Here, James concludes that mercy triumphs over judgment because those who show mercy to others demonstrate that they also have experienced the mercy of God, and will thus be spared on the day of judgement (cf. Matt 5:7).

triumphs
The Greek root καυχάομαι (kauchaomai) is nearly always rendered with “boast” in this translation, but here, it has an prefix (κατακαυχάομαι; katakauchaomai) and thus has a slightly different rendering to honor the distinction. The prefix functions to intensify the idea of boasting, communicated here by the idea of triumph, which aptly reflects the positive connotation given the word here. James uses the same word in a negative sense in 3:14, where it takes on the idea of sinful “arrogance.”

that
The translation “that faith,” following the NASB tradition, rightly brings out the use of the Greek article before “faith” the second time it appears in this verse (ἡ πίστις; hē pistis). This is an example of the anaphoric use of the article, which means that the author is using the article specifically to refer back to something he mentioned earlier. In this case, James mentioned a person’s faith, though he has no works. It is specifically “that faith”—namely the faith not accompanied by works—which cannot save him (implied by the rhetorical question). Thus, James is not at all contradicting the doctrine of salvation by faith alone. Rather, he is explaining that “that faith” which is not accompanied by works is not true faith at all, and thus cannot save. Close attention to the Greek grammar, and a clear translation of that Greek into English helps to bring this concept out clearly to the reader.

dead by itself
The phrase, “by itself” provides the most straightforward translation of the Greek phrase καθʼ ἑαυτήν (kath’ heautēn; cf. Acts 28:16; Heb 6:13). While debate usually focuses on whether this modifies “faith” or “dead,” it is best to see it as modifying the verb “is” (ἐστιν; estin). Thus, it is used in an adverbial sense, to indicate that faith is, by itself (or according to its own testimony), dead if it has no works. The footnote saying, “Or dead by its own standards” also helps to bear this out. James emphasizes this in order to point out the worthlessnes of faith without works.

COUNTED
“Counted” consistently translates the Greek verb ἐλογίσθη (elogisthē) in similar contexts (cf. Rom 4; Gal 3:6), as this is the same term used to translate the Hebrew counterpart חשׁב (hashav) in Genesis 15:6, which James quotes here. The consistent rendering as “counted” helps the reader connect these passages to draw the appropriate theological conclusions. James emphasizes here that while it was Abraham’s faith which was counted to him as righteousness, this faith was demonstrated and proven by his works of obedience to God—as James put it, “faith was working with his works” (v. 22). Thus, faith and works go inextricably together. It is faith by which a person is saved, but saving faith will always be demonstrated by works of obedience to God.