On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The Letter of James — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the James data set: every chapter of James (1–5) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. It is part of the same project as the Romans, 1–2 Corinthians, Galatians, Ephesians, and the other volumes; James opens the Catholic (General) Epistles. The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Chapter	Verses	Words annotated	Outline movements
James 1	27	406	6
James 2	26	416	5
James 3	18	295	6
James 4	17	277	4
James 5	20	348	5
Total	108	1,742	26

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The macro-structure of the whole letter — its major movements — under which the chapter-by-chapter detail below unfolds. James writes in the idiom of Israel's wisdom tradition: short, hard-hitting paragraphs on faith proved in conduct. (Section divisions are interpretive; the more common analysis is generally followed.)

I · 1 — Faith tested and matured. Trials met with joy and worked into endurance; wisdom sought from the single-minded Giver; the implanted word received and obeyed — a religion proved by doing, not hearing only.
II · 2 — Faith without partiality, faith without works. The royal law forbids favoritism toward the rich; and a faith that produces no works cannot save — as Abraham and Rahab show, faith is perfected in works.
III · 3 — The tongue and the two wisdoms. The small, untamable tongue that no one masters; set against it the wisdom from above — pure, peaceable, full of mercy — over the earthly 'wisdom' of envy and selfish ambition.
IV · 4 — Worldliness, humility, and the boast about tomorrow. Quarrels born of warring desires; friendship with the world as enmity with God; the call to submit, be humbled, and stop judging — and not to presume on tomorrow.
V · 5 — Warning, patience, and the prayer of faith. A woe over the oppressive rich; patience until the Lord's coming; and the closing turn to prayer — confession, the prayer of faith, and the restoring of a wanderer from error.

Chapter-by-chapter

James 1 — ΙΑΚΩΒΟΥ Α′

Theme. The maturing of faith under trial: trials worked into joy and endurance, wisdom sought from the single-minded Giver, and the implanted word received not as hearers only but as doers, in pure and undefiled religion.

Outline.

A · 1:1 — Greeting. James, slave of God and of the Lord Jesus Christ, greets the twelve tribes of the Diaspora with the bare epistolary χαίρειν — author, audience, and the letter's wisdom-and-dispersion horizon in a single packed verse.
B · 1:2–4 — Trials and steadfastness. Count trials all joy (2), for the testing of faith produces endurance (3); let endurance complete its work, that you may be τέλειος — perfect, whole, lacking nothing (4). The goal of maturity governs the chapter.
C · 1:5–8 — Asking for wisdom. If anyone lacks wisdom, let him ask of the God who gives generously and without reproach (5); but let him ask in faith, not doubting (6), for the doubter is a wind-tossed wave (6b) who must expect nothing (7) — a δίψυχος man, unstable in all his ways (8).
D · 1:9–11 — The lowly and the rich. Let the lowly brother boast in his exaltation and the rich in his humiliation (9–10), for the rich man, like a wildflower scorched by the sun, will fade away in the midst of his pursuits (10b–11) — an echo of Isaiah 40.
E · 1:12–18 — Testing, desire, and the giver of good gifts. Blessed is the one who endures, for he gains the crown of life (12). God tempts no one (13); each is lured by his own desire, which conceives sin, and sin brings forth death (14–15). Do not be deceived (16): every good gift descends from the changeless Father of lights (17), who by the word of truth brought us forth as firstfruits (18).
F · 1:19–27 — Doers, not hearers only; pure religion. Quick to hear, slow to speak and to anger (19–20); put away filth and receive the saving implanted word (21). Be doers, not hearers only who deceive themselves (22): the hearer-only forgets his face in a mirror (23–24), but the doer who abides in the law of liberty is blessed in his doing (25). Unbridled-tongued religion is worthless (26); pure religion cares for orphans and widows and keeps itself unstained (27).

Translation & textual notes. The Greek follows the standard critical text of James 1, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation is editorial and conventional. A few points of variation are passed over without a marginal note: at v.12 the object of the promise is left unexpressed in the best text ("the Lord has promised"), some witnesses supplying ὁ κύριος or ὁ θεός; at v.17 the difficult phrase παραλλαγὴ ἢ τροπῆς ἀποσκίασμα ("variation or shadow of turning") is variously divided and accented; at v.19 ἴστε is read as an imperative ("know this") with the earliest text, not the indicative ὥστε of later witnesses; at v.27 the spelling ἄσπιλον and the order of clauses are conventional. Orthographic variants (movable-ν, ι-subscript) are not noted. A unifying feature of the chapter is its deliberate verbal links: χαίρειν/χαρά (vv.1–2), the catchword λείπω (vv.4–5), ταπεινός/ταπείνωσις (vv.9–10), the πειρασμός/πειράζω wordplay turning from "test" to "tempt" (vv.2, 12, 13–14), the birthing verb ἀποκυέω of death and of new life (vv.15, 18), and the ποιητής/ἀκροατής contrast (vv.22–25).

James 2 — ΙΑΚΩΒΟΥ Β′

Theme. Faith in the glorious Lord forbids partiality and proves itself in deeds: the royal law of love condemns favoritism (vv.1–13), and a faith that produces no works is dead and cannot save (vv.14–26).

Outline.

A · 2:1–7 — Partiality contradicts faith in the glorious Lord. The thesis command (1): hold the faith of the Lord of glory without favoritism. A vivid assembly scenario (2–4) exposes partiality as making oneself a judge with evil thoughts. God's own choice rebukes it — he chose the poor as heirs of the kingdom (5) — whereas the readers dishonor the poor, while the rich are the very ones who oppress them, drag them to court, and blaspheme the noble Name invoked over them (6–7).
B · 2:8–13 — The royal law and the unity of the law. Keeping the royal law, 'love your neighbor,' is doing well (8); but partiality is sin, convicting one as a transgressor (9), for the law is a seamless whole — to stumble in one point is to be guilty of all (10), since the one Lawgiver stands behind every command (11). Therefore speak and act as those to be judged by a law of liberty (12), for judgment is merciless to the unmerciful, yet mercy triumphs over judgment (13).
C · 2:14–17 — Faith without works cannot save. The governing question (14): can a faith that has no works save? The naked-and-hungry illustration (15–16) shows that bare well-wishing without provision profits nothing; so faith by itself, having no works, is dead (17).
D · 2:18–20 — Faith is shown only by works. A diatribe interlocutor challenges (18): 'You have faith, I have works' — show faith apart from works, and I will show faith by works. Even the demons confess God is one, and shudder (19); the 'empty' person is told that workless faith is idle (20).
E · 2:21–26 — Abraham, Rahab, and faith perfected by works. Two Scripture proofs: Abraham was justified by works in offering Isaac (21), his faith cooperating with and perfected by his works (22), so that Gen 15:6 was fulfilled and he was called God's friend (23) — a person is justified by works, not by faith alone (24). Rahab the prostitute was likewise justified by works in receiving the messengers (25). The closing maxim seals it: as body without spirit is dead, so faith without works is dead (26).

Translation & textual notes. The Greek follows the standard critical text of James 2, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation and paragraphing are editorial and conventional. A few well-known points are not annotated in the apparatus: the rhetorical punctuation of v.1 (whether μὴ ἐν προσωπολημψίαις is a question or prohibition); the spelling προσωπολημψία/προσωπολημψίαις (Alexandrian -μψ-) over against the later -μπτ- forms; the variant ἀργή/νεκρά in v.20 (the older witnesses read ἀργή, 'idle, ineffective,' adopted here); and the perfect/aorist alternation in the citation of Gen 15:6 at v.23 (ἐπίστευσεν, with the LXX). Where editions differ trivially the more widely printed reading is given. Note further that James's δικαιόω ('justify, show righteous') and ἐξ ἔργων are rendered in their evidential/vindicatory sense, complementing rather than contradicting Paul's forensic use (Rom 3–4); the ἔργον/ἐργάζομαι/ἀργός wordplay (vv.9, 14–26, esp. v.20) and the recurring χωρίς ('apart from,' vv.18, 20, 26) and νεκρά/ἀργή verdict (vv.17, 20, 26) are flagged in the lexical tier.

James 3 — ΙΑΚΩΒΟΥ Γ′

Theme. The taming of the tongue — that small member with fire's destructive power and the spring's double-mindedness — and, behind speech, the contrast between the bitter, earthbound "wisdom" of envy and the pure, peaceable wisdom that comes down from above.

Outline.

A · 3:1–2 — Warning to would-be teachers. James curbs the rush into the teaching office (1a), since teachers face a stricter judgment (1b). The reason: all stumble in many ways, and supremely in speech; the one who does not stumble in word is a "perfect man," able to bridle the whole body (2) — the bridle-image launching the chapter.
B · 3:3–5a — Small things that steer the whole. Two analogies of disproportion: the bit that turns the whole horse (3) and the tiny rudder that steers a great ship against fierce winds wherever the helmsman wills (4). So too the tongue is a small member that "boasts of great things" (5a) — a part that governs the whole.
C · 3:5b–8 — The tongue as a destroying fire. A hinge to the fire-image: how vast a forest a small spark sets ablaze (5b)! The tongue is a fire, a "world of unrighteousness," defiling the whole body, inflaming the course of life, and itself set on fire by Gehenna (6). Every order of creature is tamed by humankind (7), but the tongue no one can tame — a restless evil, full of deadly poison (8).
D · 3:9–12 — The double-tongued contradiction. With the same tongue we bless God and curse those made in his likeness (9); blessing and cursing from one mouth "ought not so to be" (10). Nature itself rebukes the inconsistency: no spring yields both sweet and bitter (11), no fig tree bears olives, no salt source gives fresh water (12).
E · 3:13–16 — Wisdom from below: bitter envy. The challenge: let the wise prove it by meek good conduct (13). But where bitter jealousy and selfish ambition fill the heart, boasting is a lie against the truth (14); such "wisdom" is earthly, unspiritual, demonic (15) — and its harvest is disorder and every vile deed (16).
F · 3:17–18 — Wisdom from above: the harvest of peace. The bright counterpart, a sevenfold catalogue: the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial, sincere (17); and the fruit of righteousness is sown in peace by those who make peace (18).

Translation & textual notes. The Greek follows the standard critical text of James 3, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation and paragraphing are editorial and conventional. Well-known variants (e.g. ἀκατάστατον 'restless' vs. the later ἀκατάσχετον 'uncontrollable' at v.8; the conjunction οὕτως vs. οὕτω at v.5; and the order of the virtue-list in v.17) are not annotated; where editions legitimately differ the more widely printed reading is given without a marginal note. The chapter's hardest renderings were flagged in the lexical tier rather than silently resolved: ὁ κόσμος τῆς ἀδικίας and τὸν τροχὸν τῆς γενέσεως in v.6 are compressed idioms with a long history of debate; v.18's δικαιοσύνης may be epexegetical ("the fruit that is righteousness") or productive ("that righteousness yields"), and τοῖς ποιοῦσιν εἰρήνην a dative of agency or of advantage.

James 4 — ΙΑΚΩΒΟΥ Δ′

Theme. James traces the community's quarrels to the warring passions within and to friendship with the world — adultery against God — and answers them with a tenfold call to humble repentance, a ban on slandering and judging the brother, and a rebuke of the merchant's presumptuous boast about tomorrow.

Outline.

A · 4:1–6 — The source of quarrels: friendship with the world. The diagnostic question (1) locates the wars and fights among them in the passions that campaign in their members; frustrated craving breeds murder, envy, and strife, yet they do not have because they do not ask, and ask wrongly, to squander on their pleasures (2–3). Friendship with the world is spiritual adultery and enmity with God (4); the spirit God settled in us yearns jealously (5); but he gives greater grace — opposing the proud, giving grace to the humble (6, citing Prov 3:34 LXX), the hinge into the imperatives.
B · 4:7–10 — Ten imperatives: submit, resist, draw near, humble yourselves. A staccato call to repentance unfolds the grace-to-the-humble promise: submit to God and resist the devil, who will flee (7); draw near and he will draw near, cleanse hands and purify hearts, you sinners and double-minded (8); be wretched, mourn, weep, let laughter turn to gloom (9); humble yourselves before the Lord, and he will exalt you (10) — the summarizing climax.
C · 4:11–12 — Do not slander or judge a brother. To speak against or judge a brother is to speak against and judge the law itself, making oneself not its doer but its judge (11); yet there is one Lawgiver and Judge, with power to save and destroy — so 'who are you to judge your neighbor?' (12).
D · 4:13–17 — The boast about tomorrow. 'Come now, you who say, today or tomorrow we will trade and profit' (13) — you do not know tomorrow, and your life is a vanishing mist (14). You ought to say, 'If the Lord wills, we shall live and do this or that' (15); but as it is you boast in your arrogance, and all such boasting is evil (16). The closing maxim broadens the charge: to know the good and not do it is sin (17).

Translation & textual notes. The Greek follows the standard critical text of James 4, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation and paragraphing are editorial and conventional. A few points are worth flagging: at v.2 the punctuation (where to place the full stops among 'you covet… you murder… you fight') is interpretive and disputed; at v.4 the longer reading 'adulterers and adulteresses' (μοιχοὶ καὶ μοιχαλίδες) is a later expansion, and the shorter μοιχαλίδες ('adulteresses') is read; at v.5 both the source and the sense of the 'scripture' citation, and whether πνεῦμα is subject or object of ἐπιποθεῖ, are notoriously uncertain; at v.12 the addition 'and judge' (καὶ κριτής) after 'lawgiver' is well attested and printed; at v.14 the text and punctuation of 'what is your life?' (ποία … ποία γάρ) vary among editions. Where editions legitimately differ the more widely printed reading is given without a marginal note. Beyond these, note the dense cluster of NT hapax legomena in this chapter (φιλία v.4; κενῶς, κατοικίζω v.5; νομοθέτης v.12; ταλαιπωρέω, γέλως, μετατρέπω, κατήφεια v.9), and the figura etymologica binding the πόλεμος/πολεμέω and μάχη/μάχομαι pairs of vv.1–2.

James 5 — ΙΑΚΩΒΟΥ Ε′

Theme. A prophetic woe against the oppressing rich gives way to the consolation of the oppressed: be patient until the Lord's coming, pray in every circumstance, and turn back the one who wanders — closing the letter on the saving of a soul from death.

Outline.

A · 5:1–6 — Woe to the oppressing rich. A diatribe-style denunciation: weep and howl, you rich, for the miseries coming (1); hoarded produce, clothing, and metal have rotted, and their corrosion will testify and devour your flesh (2–3). The withheld wages of the harvesters cry to the Lord of Hosts (4); having feasted and fattened your hearts for a day of slaughter (5), you condemned and murdered the righteous one, who offers no resistance (6).
B · 5:7–11 — Patience until the Parousia. Over against the doomed rich, the brethren are to be patient as the farmer awaits the early and late rains (7–8), for the Judge stands at the doors; do not grumble against one another (9). Take the prophets and Job as patterns of suffering and endurance — for the τέλος of the Lord shows him very compassionate and merciful (10–11).
C · 5:12 — Above all, do not swear. A weighty aside echoing the dominical word (Matt 5:34–37): swear no oath — not by heaven, earth, or any other — but let your yes be yes and your no be no, lest you fall under judgment.
D · 5:13–18 — The prayer of faith. A catechesis on prayer for every condition: the suffering pray, the cheerful sing (13); the sick summon the elders, who anoint and pray, and the prayer of faith saves and raises, and forgiveness follows (14–15). So confess and pray for one another, for the righteous man's prayer avails much (16) — proven by Elijah, a man of like nature, whose prayer shut and reopened heaven (17–18).
E · 5:19–20 — Restoring the wanderer. The letter's abrupt, formula-less close and pastoral capstone: whoever turns a wanderer back from the error of his way saves a soul from death and covers a multitude of sins.

Translation & textual notes. The Greek follows the standard critical text of James 5, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation and paragraphing are editorial and conventional. Orthographic and minor variants are not annotated (e.g. ὁ μισθὸς … ἀφʼ ὑμῶν in v.4; the spelling κατεδικάσατε in v.6; the presence/absence of ὁ before κύριος in v.7; the article before ἐκκλησίας in v.14; the form ἁμαρτίας / ἁμαρτήματα at v.16; and the variant πρὸ πάντων / πρὸ πᾶσιν in v.12); where editions legitimately differ the more widely printed reading is given. The chapter is rich in NT hapax legomena (ὀλολύζω, σητόβρωτος, κατιόω, ἀμάω, βοή, τρυφάω, κακοπαθία, πολύσπλαγχνος, πρόϊμος/ὄψιμος), several drawn from the LXX prophets; the prophetic perfects of vv.2–4 (σέσηπεν, γέγονεν, κατίωται, ἀπεστερημένος, εἰσεληλύθασιν) treat the eschatological verdict as accomplished fact, and the Hebraic cognate dative προσευχῇ προσηύξατο (v.17) intensifies Elijah's prayer.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in James:

Reference	Crux	Discussion
1:13	ἀπείραστός ... κακῶν — "untemptable by evil"	The rare verbal adjective and its genitive are ambiguous between "God ought not to be tested by evil men," "is inexperienced in evil," and "cannot be tempted by evil"; the last (God's moral imperviousness) is taken, grounding the denial that he tempts.
1:17	παραλλαγὴ ἢ τροπῆς ἀποσκίασμα — "variation or shadow of turning"	The astronomical phrase is grammatically and text-critically vexed (division, accentuation, even a variant ἀποσκιάσματος); rendered as two images of changelessness — no variation, no eclipse-shadow cast by celestial turning — the difficulty flagged.
1:19	Ἴστε — "know this" (imperative) vs. ὥστε ("so then")	The best text reads the perfect ἴστε as an attention-getting imperative; later witnesses' ὥστε would make it an inference. The imperative is followed.
1:23	τὸ πρόσωπον τῆς γενέσεως αὐτοῦ — "the face of his birth"	The genitive is debated: "natural/native face" (the face one was born with) is taken, against readings that strain toward a deeper "the face of his existence/origin."
1:25	νόμον τέλειον τὸν τῆς ἐλευθερίας — "the perfect law of liberty"	What "law" means for James — Torah, the law fulfilled in Christ, or the law of love (2:8–12) — is contested; rendered plainly as the perfecting, liberating will of God, the question left open.
2:1	τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης	The trailing τῆς δόξης is variously construed: 'our glorious Lord,' '(the Lord) of glory,' or 'the Glory' in apposition (the Shekinah); rendered as a genitive of quality, 'the Lord of glory,' the options noted.
2:1	μὴ ἐν προσωπολημψίαις ἔχετε	Whether the line is a prohibition ('do not hold...') or a question is editorial; taken as a prohibition, the fronted phrase carrying the weight.
2:20	ἀργή / νεκρά	The older reading ἀργή ('idle, work-less') yields a pun with ἔργα and is adopted; later witnesses assimilate to νεκρά ('dead,' vv.17, 26).
2:21–24	ἐξ ἔργων ἐδικαιώθη ... οὐκ ἐκ πίστεως μόνον	James's 'justified by works, not by faith alone' (the only NT πίστις μόνον) is read in an evidential/vindicatory sense — faith shown genuine by deeds — complementing Paul's forensic justification by faith (Rom 3:28; Gal 5:6).
2:25	τοὺς ἀγγέλους	ἄγγελοι here are the human spies/messengers Rahab sheltered (Josh 2), not 'angels'; rendered 'messengers.'
3:1	μεῖζον κρίμα λημψόμεθα — "we will receive greater judgment"	The first-plural folds James among the teachers; κρίμα is the eschatological verdict, the stricter standard for those who teach.
3:6	ὁ κόσμος τῆς ἀδικίας — "the world of unrighteousness"	A famously dense appositive: the tongue as a whole "universe/system" of evil among the members; the syntax of the verse (where the sentence breaks) is itself disputed.
3:6	τὸν τροχὸν τῆς γενέσεως — "the course/wheel of life"	A rare idiom: the revolving "wheel of existence" (the whole round of natural life), perhaps with proverbial or Orphic coloring; rendered "course of life," the difficulty noted.
3:15	ψυχική — "unspiritual / soulish"	Pertaining to the unaided ψυχή, devoid of the Spirit (cf. 1 Cor 2:14; Jude 19); the descending triad earthly → soulish → demonic is deliberate.
3:18	καρπὸς δικαιοσύνης… τοῖς ποιοῦσιν εἰρήνην	δικαιοσύνης may be epexegetical or productive; the dative of the peacemakers may mark agency ("sown by") or advantage ("for"); rendered with the agency sense, the alternative flagged.
4:2	φονεύετε καὶ ζηλοῦτε — 'you murder and covet'	The harshness has prompted the old conjecture φθονεῖτε ('you envy'), and the verse's punctuation is disputed; the transmitted φονεύετε is kept, read either literally or as hyperbole for murderous hatred (cf. Matt 5:21–22).
4:5	πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα — the 'scripture' citation	No verbatim OT source exists; πνεῦμα may be the subject (the Spirit God made to dwell yearns jealously) or the object (he yearns over the human spirit), and πρὸς φθόνον is taken adverbially, 'jealously' — the principal crux, flagged rather than resolved.
4:5	κατῴκισεν / κατῴκησεν — 'he made to dwell' / 'dwelt'	The causative κατῴκισεν (God settled the spirit in us) is read; some witnesses have the intransitive κατῴκησεν ('dwelt'), shifting subject and sense.
4:12	εἷς … ὁ νομοθέτης καὶ κριτής — 'one Lawgiver and Judge'	The 'and Judge' clause is well attested and printed; the singularity of the divine Judge is the ground of the prohibition against judging the neighbor.
4:15	ἐὰν ὁ κύριος θελήσῃ — the conditio Iacobaea	The proviso 'if the Lord wills' governs both living and doing; whether κύριος here denotes God or Christ is left open, the broader 'Lord' rendering retained.
5:3	ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις	The aorist may be read 'you hoarded in/for the last days' (purpose) or 'you have stored up treasure in the last days' (time); the temporal-irony sense is taken — hoarding in the very hour of judgment.
5:6	οὐκ ἀντιτάσσεται ὑμῖν	Punctuated as a statement ('he does not resist you,' the defenseless righteous) or as a question ('does he [God? the righteous?] not oppose you?'); rendered as statement, the alternative flagged.
5:11	τὸ τέλος κυρίου	'The end the Lord gave/wrought' (Job's restoration disclosing God's merciful purpose) rather than Job's own 'end'; the possessive/subjective genitive sense is taken.
5:14	ἀλείψαντες … ἐλαίῳ	Whether the oil is medicinal, symbolic, or sacramental is debated; ἀλείφω (vs. cultic χρίω) leaves it open — the act is framed by prayer and the Name.
5:16	δέησις δικαίου ἐνεργουμένη	ἐνεργουμένη is read as middle ('as it is at work, in its operation') or passive ('when energized [by the Spirit]'); rendered of the prayer's effectual working.
5:20	σώσει ψυχὴν αὐτοῦ ἐκ θανάτου	'His soul' is most naturally the wanderer's (saved from spiritual death), though some refer it to the rescuer; the wanderer-reading is taken.

How the data set is organized

nt-interlinear/data/james{1..5}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the Pauline volumes.
nt-interlinear/ — a chapter-agnostic renderer (stdlib-only HTML; headless-Chromium PDF) that turns any conforming data file into a six-tier interlinear document. Adding a chapter (or a book) requires no code changes.
Rendered artifacts — James{1..5}.html and .pdf under staticsite/James/, linked from its index.html.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.