Jam 1 | TNotes | STEP | Book of James — Quick facts: Purpose: To share practical wisdom and to challenge readers to maintain their faith—a faith that is active and other-focused Author: James, brother of Jesus Date: Around AD 46 Setting: Written—presumably from Jerusalem—to Jewish believers who had scattered following the persecution which began with the martyrdom of Stephen Book of James — Overview: Setting James, Jesus’ brother, became the recognized leader of the Jerusalem church shortly after Jesus’ resurrection. He wrote to Jewish Christians (Jas 1:1 ) who had been scattered by the persecution which began with the stoning of Stephen (Acts 8:1 ; 11:19 ). They lived among the Jews who had previously been “scattered abroad” in the Diaspora (Jas 1:1 ; see John 7:35 ). The Diaspora had its origins in the Assyrian dispersion of Israel (the northern kingdom) in 722–721 BC and in the Babylonian exile of Judah (the southern kingdom) in 586 BC . This dispersion later included many Jews who traveled extensively throughout the Greek and Roman empires (Jas 4:13 ; Acts 13:14 ; 17:1 ). By the middle of the first century, there were Jewish communities all over the Greco-Roman world. Jewish Diaspora believers were under pressure from a society that oppressed them economically (Jas 2:6 ) and abused them for their faith in Jesus Christ (2:7 ). Summary The letter of James is written with a pastoral perspective, and it focuses on ethics more than any other book of the New Testament. The letter contains teachings based on the law as understood through the life and teaching of Jesus (1:25 ; 2:8 ). James also reflects Jesus’ own teachings, especially as (later) recorded in Matthew’s “Sermon on the Mount” (Matt 5–7 ) and Luke’s “Sermon on the Plain” (Luke 6:20-49 ). Authorship The letter of James was written by one of Jesus’ brothers. Like the other sons of Joesph and Mary (Matt 13:55 ), James (Greek Iakōbos ) bore the name of an Israelite hero: Jacob (Hebrew Ya‘aqob ; Greek Iakōb ). During Jesus’ public ministry, neither James nor the other siblings were followers of Jesus. They had even tried to end his ministry and bring him home (Mark 3:20-21 ; cp. John 7:3-5 ). After Jesus’ resurrection, James became a believer, presumably after a personal resurrection appearance convinced him that Jesus was the Christ (see 1 Cor 15:7 ). James was with the others in the upper room when the Spirit was given on Pentecost (Acts 1:14 ; 2:1-3 ), and he rose to a position of leadership in the Jerusalem church (see Acts 15:13-22 ). Date and Location of Writing The letter of James is perhaps the earliest book in the New Testament, written after the persecution under Herod Agrippa ( AD 44, Acts 12:1-5 ), yet prior to the council in Jerusalem ( AD 49~50). It reflects an early period prior to the conflict over circumcising Gentile converts and before the development of false teachings in other Christian communities. It was a time when synagogue (“meeting,” Jas 2:2 ) and church (5:14 ) could be used interchangeably, as could law and word (1:23 , 25 ). That this letter was written from Jerusalem is deduced from information in Acts and Galatians about James’s location (Acts 15:13-22 ; 21:18 ; Gal 1:18-19 ; 2:9 , 12 ). The book contains allusions appropriate to Palestine, including references to the scorching heat (1:11 ); salty water springs (3:11-12 ); the cultivation of figs, olives, and grapevines (3:12 ); the sea (1:6 ; 3:4 ); and the early and later rains (5:7 ). Literary Character The letter of James is written in good Koiné Greek, the common Greek of the Greco-Roman world. It reflects the Hellenistic influences on Galilee and Palestine, as well as the enculturation of Jewish readers in the Diaspora. James writes with grammatical accuracy, has a wide vocabulary, and has an elegant feel for the rhythms and sounds of words. There are clear allusions to the Greek translation of the Old Testament (e.g., 4:6 ), along with some imagery from the Hellenistic world. James uses many oratorical devices, such as fraternal appeals (1:2 ; 2:1 ; 3:1 ; 4:11 ), rhetorical questions (2:5 ; 3:11-12 ; 4:1 ), imperative exhortations (1:16 ; 3:1 ; 5:16 ), metaphors and illustrations (2:26 ; 3:3-5 ; 4:14 ), and aphorisms that summarize paragraphs (2:13 , 17 ; 3:18 ; 4:17 ). Meaning and Message James’s primary concern is for his readers to maintain undivided faith and loyalty toward God (Jas 1:6 ). James recommends patient endurance (1:3 ), submission to God (4:7 ), and sharing in the ministries of the church (5:13-20 ). These will result in perfection (1:4 ), honor (4:10 ), and a glorious life (1:12 ) at the coming of Jesus Christ (5:8 ). The Law. James maintained proper respect for the law of Moses and for Jewish traditions, such as the purification ceremonies conducted after a vow (Acts 21:18-25 ). James also expressed a sympathetic understanding of the Gentile mission when he concluded that Gentiles could be recognized as Christians without first becoming proselytes to Judaism. In doing so, he alluded to God’s covenant with Noah (Acts 15:19-22 ; see Gen 9:1-17 ). In his letter, we find James both upholding the law (Jas 1:25 ) and at the same time hinting at its reinterpretation through Jesus the Messiah (2:8-11 ). Jewishness. James uses the symbols of Judaism with little criticism and uses the primary identity markers of Judaism without redefinition (contrast Rom 2:29 ). James addresses the readers as the “twelve tribes” (1:1 ) and identifies their church gathering as a synagogue (2:2 ) with elders (5:14 ) and teachers (3:1 ). He refers to the law of Moses repeatedly (1:25 ; 2:8-12 ; 4:11 ), cites the foundational creed of Israel (the Shema , 2:19 ), and names God as “the Lord of Heaven’s Armies” (5:4 ), a common Old Testament title for God. James also uses the literary elements of Old Testament wisdom literature (1:5 ; 3:13 , 17 ) and prophetic exhortations (4:13 ; 5:1 ). And he appeals to Israelite heroes (Abraham, 2:21 , 23 ; Rahab, 2:25 ; Job, 5:11 ; Elijah, 5:17 ). He does not, however, explicitly mention the ceremonial elements of Judaism, such as the Sabbath, circumcision, or food laws. Works. The apparent differences between James and Paul regarding “good works” must be understood in their differing historical and theological contexts. Both Paul and James believed that only God, through his initiative of grace, could overcome the problem of human sin. Both Paul and James believed that a person must respond to God’s offer of salvation by faith. But they differed in their emphasis. Paul, who frequently confronted Jewish Christians for the requirements they sought to place upon Gentiles, emphasized that works of the law do not produce salvation (Eph 2:8-9 )—people cannot get right with God by “doing what the law commands” (Rom 3:20 , 28 ; Gal 2:16 ) or, indeed by anything that they might do (Rom 4:3-5 ). James, meanwhile, emphasizes that good deeds are the evidence of a genuine relationship with God based on faith. True biblical faith will always produce good deeds pleasing to God. James demonstrates that faith cannot be reduced to a mere affirmation of truth (2:19 ), and faithfulness does not allow for divided allegiance between God and the world (1:8 ; 4:4 , 7 ). Oppression. The letter of James helps us understand how Christians should live when they are a minority group in the midst of an oppressive, non-Christian society. James encourages his readers to endure their trials with fortitude and to exhibit consistent Christian character. The letter is full of godly counsel and wisdom for us today, particularly as we encounter difficulties in society in relation to our faith. 1:1 James: See profile for James, Brother of Jesus at end of chapter. • By identifying his readers as the “twelve tribes,” James affirms Christianity’s continuity with Israel’s heritage. The Exile had dispersed the twelve tribes, but Jewish interpreters looked forward to God reuniting them (see Psalms of Solomon 17:26-28; Testament of Benjamin 9:2; cp. Ezek 37:15-28 ; Matt 19:28 ). Christ has spiritually brought an end to Israel’s exile and reunited the tribes. • Jews scattered abroad (Greek diaspora ) were living outside Palestine (John 7:35 ; Acts 2:5 ; 8:1 ; 11:19 ). • Greetings! (Greek chairein ): This greeting is typical in first-century Greek letters (Acts 15:23 ; 23:26 ) and interpersonally (Matt 26:49 ; Luke 1:28 ).

Book of James — Quick facts:

Purpose: To share practical wisdom and to challenge readers to maintain their faith—a faith that is active and other-focused

Author: James, brother of Jesus

Date: Around AD 46

Setting: Written—presumably from Jerusalem—to Jewish believers who had scattered following the persecution which began with the martyrdom of Stephen

Book of James — Overview:

Setting
James, Jesus’ brother, became the recognized leader of the Jerusalem church shortly after Jesus’ resurrection. He wrote to Jewish Christians (Jas 1:1 ^a) who had been scattered by the persecution which began with the stoning of Stephen (Acts 8:1 ^b; 11:19 ^c). They lived among the Jews who had previously been “scattered abroad” in the Diaspora (Jas 1:1 ^d; see John 7:35 ^e). The Diaspora had its origins in the Assyrian dispersion of Israel (the northern kingdom) in 722–721 BC and in the Babylonian exile of Judah (the southern kingdom) in 586 BC. This dispersion later included many Jews who traveled extensively throughout the Greek and Roman empires (Jas 4:13 ^f; Acts 13:14 ^g; 17:1 ^h). By the middle of the first century, there were Jewish communities all over the Greco-Roman world. Jewish Diaspora believers were under pressure from a society that oppressed them economically (Jas 2:6 ⁱ) and abused them for their faith in Jesus Christ (2:7 ^j).

Summary
The letter of James is written with a pastoral perspective, and it focuses on ethics more than any other book of the New Testament. The letter contains teachings based on the law as understood through the life and teaching of Jesus (1:25 ^k; 2:8 ^l). James also reflects Jesus’ own teachings, especially as (later) recorded in Matthew’s “Sermon on the Mount” (Matt 5–7 ^m) and Luke’s “Sermon on the Plain” (Luke 6:20-49 ⁿ).

Authorship
The letter of James was written by one of Jesus’ brothers. Like the other sons of Joesph and Mary (Matt 13:55 ^o), James (Greek Iakōbos) bore the name of an Israelite hero: Jacob (Hebrew Ya‘aqob; Greek Iakōb).
During Jesus’ public ministry, neither James nor the other siblings were followers of Jesus. They had even tried to end his ministry and bring him home (Mark 3:20-21 ^p; cp. John 7:3-5 ^q). After Jesus’ resurrection, James became a believer, presumably after a personal resurrection appearance convinced him that Jesus was the Christ (see 1 Cor 15:7 ^r). James was with the others in the upper room when the Spirit was given on Pentecost (Acts 1:14 ^s; 2:1-3 ^t), and he rose to a position of leadership in the Jerusalem church (see Acts 15:13-22 ^u).

Date and Location of Writing
The letter of James is perhaps the earliest book in the New Testament, written after the persecution under Herod Agrippa (AD 44, Acts 12:1-5 ^v), yet prior to the council in Jerusalem (AD 49~50). It reflects an early period prior to the conflict over circumcising Gentile converts and before the development of false teachings in other Christian communities. It was a time when synagogue (“meeting,” Jas 2:2 ^w) and church (5:14 ^x) could be used interchangeably, as could law and word (1:23 ^y, 25 ^z).
That this letter was written from Jerusalem is deduced from information in Acts and Galatians about James’s location (Acts 15:13-22 ^aa; 21:18 ^ab; Gal 1:18-19 ^ac; 2:9 ^ad, 12 ^ae). The book contains allusions appropriate to Palestine, including references to the scorching heat (1:11 ^af); salty water springs (3:11-12 ^ag); the cultivation of figs, olives, and grapevines (3:12 ^ah); the sea (1:6 ^ai; 3:4 ^aj); and the early and later rains (5:7 ^ak).

Literary Character
The letter of James is written in good Koiné Greek, the common Greek of the Greco-Roman world. It reflects the Hellenistic influences on Galilee and Palestine, as well as the enculturation of Jewish readers in the Diaspora. James writes with grammatical accuracy, has a wide vocabulary, and has an elegant feel for the rhythms and sounds of words. There are clear allusions to the Greek translation of the Old Testament (e.g., 4:6 ^al), along with some imagery from the Hellenistic world.
James uses many oratorical devices, such as fraternal appeals (1:2 ^am; 2:1 ^an; 3:1 ^ao; 4:11 ^ap), rhetorical questions (2:5 ^aq; 3:11-12 ^ar; 4:1 ^as), imperative exhortations (1:16 ^at; 3:1 ^au; 5:16 ^av), metaphors and illustrations (2:26 ^aw; 3:3-5 ^ax; 4:14 ^ay), and aphorisms that summarize paragraphs (2:13 ^az, 17 ^ba; 3:18 ^bb; 4:17 ^bc).

Meaning and Message
James’s primary concern is for his readers to maintain undivided faith and loyalty toward God (Jas 1:6 ^bd). James recommends patient endurance (1:3 ^be), submission to God (4:7 ^bf), and sharing in the ministries of the church (5:13-20 ^bg). These will result in perfection (1:4 ^bh), honor (4:10 ^bi), and a glorious life (1:12 ^bj) at the coming of Jesus Christ (5:8 ^bk).
The Law. James maintained proper respect for the law of Moses and for Jewish traditions, such as the purification ceremonies conducted after a vow (Acts 21:18-25 ^bl). James also expressed a sympathetic understanding of the Gentile mission when he concluded that Gentiles could be recognized as Christians without first becoming proselytes to Judaism. In doing so, he alluded to God’s covenant with Noah (Acts 15:19-22 ^bm; see Gen 9:1-17 ^bn). In his letter, we find James both upholding the law (Jas 1:25 ^bo) and at the same time hinting at its reinterpretation through Jesus the Messiah (2:8-11 ^bp).
Jewishness. James uses the symbols of Judaism with little criticism and uses the primary identity markers of Judaism without redefinition (contrast Rom 2:29 ^bq). James addresses the readers as the “twelve tribes” (1:1 ^br) and identifies their church gathering as a synagogue (2:2 ^bs) with elders (5:14 ^bt) and teachers (3:1 ^bu). He refers to the law of Moses repeatedly (1:25 ^bv; 2:8-12 ^bw; 4:11 ^bx), cites the foundational creed of Israel (the Shema, 2:19 ^by), and names God as “the Lord of Heaven’s Armies” (5:4 ^bz), a common Old Testament title for God. James also uses the literary elements of Old Testament wisdom literature (1:5 ^ca; 3:13 ^cb, 17 ^cc) and prophetic exhortations (4:13 ^cd; 5:1 ^ce). And he appeals to Israelite heroes (Abraham, 2:21 ^cf, 23 ^cg; Rahab, 2:25 ^ch; Job, 5:11 ^ci; Elijah, 5:17 ^cj). He does not, however, explicitly mention the ceremonial elements of Judaism, such as the Sabbath, circumcision, or food laws.
Works. The apparent differences between James and Paul regarding “good works” must be understood in their differing historical and theological contexts. Both Paul and James believed that only God, through his initiative of grace, could overcome the problem of human sin. Both Paul and James believed that a person must respond to God’s offer of salvation by faith. But they differed in their emphasis. Paul, who frequently confronted Jewish Christians for the requirements they sought to place upon Gentiles, emphasized that works of the law do not produce salvation (Eph 2:8-9 ^ck)—people cannot get right with God by “doing what the law commands” (Rom 3:20 ^cl, 28 ^cm; Gal 2:16 ^cn) or, indeed by anything that they might do (Rom 4:3-5 ^co). James, meanwhile, emphasizes that good deeds are the evidence of a genuine relationship with God based on faith. True biblical faith will always produce good deeds pleasing to God. James demonstrates that faith cannot be reduced to a mere affirmation of truth (2:19 ^cp), and faithfulness does not allow for divided allegiance between God and the world (1:8 ^cq; 4:4 ^cr, 7 ^cs).
Oppression. The letter of James helps us understand how Christians should live when they are a minority group in the midst of an oppressive, non-Christian society. James encourages his readers to endure their trials with fortitude and to exhibit consistent Christian character. The letter is full of godly counsel and wisdom for us today, particularly as we encounter difficulties in society in relation to our faith.
1:1 ^ct James: See profile for James, Brother of Jesus at end of chapter.

• By identifying his readers as the “twelve tribes,” James affirms Christianity’s continuity with Israel’s heritage. The Exile had dispersed the twelve tribes, but Jewish interpreters looked forward to God reuniting them (see Psalms of Solomon 17:26-28; Testament of Benjamin 9:2; cp. Ezek 37:15-28 ^cu; Matt 19:28 ^cv). Christ has spiritually brought an end to Israel’s exile and reunited the tribes.

• Jews scattered abroad (Greek diaspora) were living outside Palestine (John 7:35 ^cw; Acts 2:5 ^cx; 8:1 ^cy; 11:19 ^cz).

• Greetings! (Greek chairein): This greeting is typical in first-century Greek letters (Acts 15:23 ^da; 23:26 ^db) and interpersonally (Matt 26:49 ^dc; Luke 1:28 ^dd).
Summary for Jas 1:2-4: 1:2-4 ^de Enduring troubles and temptations is a recurring theme (1:12-15 ^df; 5:7-12 ^dg). Failure to endure is “wandering from the truth” that requires being “saved from death” (5:19-20 ^dh). 1:2 ^di Dear brothers and sisters: See study note on 2:1.

• James uses a wordplay: joy (Greek chara) here is related to greetings in 1:1 ^dj.
Summary for Jas 1:5-8: 1:5-8 ^dk James introduces wisdom as a recurring theme (cp. 3:13-18 ^dl).
1:6 ^dm Do not waver, for a person with divided loyalty: The Greek is often translated “Do not doubt, for a person who doubts,” but the sense here is of a person whose loyalty is divided between God and the world (see 1:8 ^dn).
1:8 ^do Their loyalty is divided between God and the world (literally They are double-minded): James might have created the Greek word used here. He emphasizes the need for confidence in God alone.
Summary for Jas 1:9-11: 1:9-11 ^dp Poverty and wealth are a recurring theme (cp. ch 2 ^dq; 4:13–5:11 ^dr). James does not promise material wealth to the righteous poor but announces a future reversal in heaven. 1:9 ^ds something to boast about: In the New Testament, boasting is usually viewed negatively (3:14 ^dt; 4:16 ^du; Eph 2:9 ^dv), but here it means boasting about what God has done (Jas 2:5 ^dw; Rom 15:18 ^dx; 1 Cor 1:31 ^dy; Gal 6:14 ^dz).
1:10 ^ea those who are rich should boast: With irony, James is describing the dreadful fate of the ungodly rich who elevate themselves by oppressing poor and vulnerable people (see 2:6-8 ^eb; 5:1-6 ^ec).
Summary for Jas 1:12-27: 1:12-27 ^ed James addresses the same three topics as in 1:2-11 ^ee, adding a new dimension to each topic. External testing (1:2-4 ^ef) becomes internal temptation (1:11-18 ^eg); the need for wisdom (1:5-8 ^eh) is related to controlling angry speech (1:19-21 ^ei); and poverty/wealth relate to the need to act upon God’s word (1:22-25 ^ej). The section then summarizes these themes (1:26-27 ^ek). 1:12 ^el Those who love him are faithful and obedient (cp. 1:22-25 ^em; 2:5 ^en; Deut 7:9 ^eo; 1 Jn 5:2 ^ep).
1:13 ^eq do not say: James is using diatribe, an ancient Greek rhetorical technique in which an imaginary opponent presents a contrary opinion. In this way he is able to voice the readers’ possible objection and immediately refute it (also in 2:3 ^er, 16 ^es, 18 ^et; 4:13 ^eu).

• God is never tempted to do wrong: The alternate translation (see footnote) dulls the parallelism with he never tempts.
1:14 ^ev Like hooks for fishing or traps for hunting, desires . . . entice us into sin and drag us away from faithfulness to God.
1:15 ^ew When evil desires conceive, they give birth to sinful actions (literally sin, personified as an infant). When the infant sin is allowed to grow to full maturity, it gives birth to death, in opposition to “the crown of [eternal] life” (1:12 ^ex).
1:17 ^ey God is the Father of lights (see footnote) since he created everything in the heavens (Gen 1:3 ^ez, 14-17 ^fa). In contrast to the moving lights in the heavens, God never changes or casts a shifting shadow.
1:18 ^fb God’s true word is the Good News (1:21-23 ^fc; 1 Pet 1:23-25 ^fd).

• give birth: The imagery of a mother giving birth shows the full scope of God’s parental love for his children (cp. Luke 13:34 ^fe; John 1:13 ^ff; 3:3-8 ^fg; 1 Pet 1:23 ^fh).

• his prized possession: Literally a kind of firstfruit (cp. Exod 23:16 ^fi; Lev 23:9-14 ^fj; 1 Cor 15:20 ^fk; Col 1:18 ^fl). Christians are examples of the ultimate restoration of all creation (Rom 8:20-22 ^fm).
1:21 ^fn get rid of: Literally put off, like filthy clothing; cp. Eph 4:22 ^fo; 1 Pet 2:1 ^fp.

• the word God has planted ... has the power to save your souls: James emphasizes that Christians are called to respond to a word that God himself has put within our very beings (in fulfillment of Jer 31:31-34 ^fq).

• The soul refers to the whole person (so also in Jas 5:20 ^fr; see Gen 2:7 ^fs; 1 Pet 3:20 ^ft).
Summary for Jas 1:22-23: 1:22-23 ^fu In several places, James appears to be reflecting on Jesus’ teachings. These verses reflect the teaching of Jesus (Matt 7:24 ^fv, 26 ^fw; Luke 6:46 ^fx, 49 ^fy). 1:22 ^fz don’t just listen to God’s word: Reading the scriptures was an important part of worship (Luke 4:16-17 ^ga; Acts 13:13-16 ^gb; Col 4:16 ^gc; 1 Tim 4:13 ^gd). Since most people could not read and copies were not readily available, they listened to the readings in public worship.
1:24 ^ge forget what you look like: The problem is not the poor quality of an ancient mirror but the inattention of the viewer (cp. Matt 7:24-27 ^gf).
1:25 ^gg law that sets you free: God’s word gives us new birth and salvation (1:18 ^gh, 21 ^gi) but demands that we do what it says (1:22-25 ^gj).
Summary for Jas 1:26-27: 1:26-27 ^gk control (literally bridle) your tongue: James uses the graphic image of the bridle in a horse’s mouth to say that people’s ability to control their tongue indicates the condition of their heart and the whole direction of their life (cp. 3:1-13 ^gl).

• Orphans and widows were the most helpless members of ancient society. They were dependent upon the care of others, since the husband and father was the means of economic support and social contact (Exod 22:22-24 ^gm; Deut 10:18 ^gn). Christians are called to take care of the helpless (cp. 1 Tim 5:3-16 ^go).

• In James, the world stands in opposition to God (cp. Jas 3:15 ^gp; 4:4 ^gq; Rom 12:2 ^gr; 1 Jn 2:15-17 ^gs).

Profile: James, Brother of Jesus
James, one of Jesus’ brothers (Matt 13:55 ^gt; Mark 6:3 ^gu; Gal 1:19 ^gv; cp. Jude 1:1 ^gw), became the recognized leader of the church in Jerusalem shortly after Jesus’ resurrection. He is traditionally recognized as the author of the book of James.
Though Jesus’ brothers were initially skeptical of his claims (John 7:2-5 ^gx), they later became believers (Acts 1:14 ^gy). James’s personal encounter with the resurrected Jesus (1 Cor 15:7 ^gz) might have helped convince him. Two of Jesus’ brothers (James and Jude) are known to have played significant roles in the early Christian community. James quickly rose to the position of leader of the church in Jerusalem. At the council in Jerusalem, James was instrumental in getting the Jewish church leaders to accept Gentile believers without requiring that they be circumcised—a decision of major importance for Paul and the early mission to Gentiles (Acts 15:13-21 ^ha). Paul visited James in Jerusalem after his third missionary trip (Acts 21:18 ^hb), just as he had done earlier, following his conversion (Gal 1:19 ^hc).
Like most Jewish Christians, James continued to observe the law of Moses. He emphasized the need for believers to observe certain key laws when among Jews (Acts 15:20-21 ^hd; 21:18-25 ^he). James acknowledged the validity of Paul’s missionary calling and emphasis on salvation by faith alone (Gal 2:6-9 ^hf), but many Jewish Christians did not. These Jewish believers—whom Paul does link with James on one occasion (see Gal 2:12)—demanded that Gentile converts be circumcised and observe the law of Moses in order to join the Christian community.
James’s Jewish background is reflected in his letter, which is full of wise, practical advice for living, much of it in line with the traditional wisdom teaching of Jewish Scripture. One paragraph of his letter (Jas 5:1-6 ^hg) reads very much like the work of the Old Testament prophets (e.g., cp. Amos 5:21-24 ^hh; 6:1-7 ^hi).
James, titled “the Just” by his contemporaries, was apparently put to death for his faith by Jewish priests in Jerusalem (Josephus, Antiquities 20.9; Eusebius, Church History 2.23.4–18).

Passages for Further Study
Matt 13:55 ^hj; Mark 6:3 ^hk; Acts 12:17 ^hl; 15:13-21 ^hm; 21:18-25 ^hn; 1 Cor 15:7 ^ho; Gal 2:9 ^hp, 12 ^hq; Jas 1:1–5:20 ^hr; Jude 1:1 ^hs