Iacobi 3
1 Nolite plures magistri fieri fratres mei, scientes quoniam maius iudicium sumitis.
My brethren, be not many teachers, knowing that we shall receive the greater condemnation.
2 In multis enim offendimus omnes. Si quis in verbo non offendit: hic perfectus est vir. potest etiam freno circumducere totum corpus.
For in many things we all offend. If any one offends not in word, he is a perfect man, able also to bridle the whole body.
3 Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.
Behold, we put bits into horses mouths that they may obey us, and we turn about their whole body.
4 Et ecce naves, cum magnae sint, et a ventis validis minentur: circumferuntur autem a modico gubernaculo ubi impetus dirigentis voluerit.
Behold also the ships, which are very great, and are driven by violent winds; yet they are turned about by a very small helm, to whatever point the will of him that directs it may determine.
5 Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!
So, also, the tongue is a little member, and boasts great things. Behold, how great a forest does a little fire set in a blaze.
6 Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quae maculat totum corpus, et inflammat rotam nativitatis nostrae inflammata a gehenna. (Geenna g1067)
And the tongue is a fire, the world of iniquity. So is the tongue placed among our members, defiling the whole body, setting on fire the course of life, and being set on fire by hell. (Geenna g1067)
7 Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:
For every kind of beasts and of birds, of creeping things and of things in the sea, is tamed, and has been tamed by man:
8 linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.
but the tongue no man can tame; it is an unruly evil; it is full of deadly poison.
9 In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad imaginem, et similitudinem Dei facti sunt.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
10 Ex ipso ore procedit benedictio, et maledictio. Non oportet, fratres mei, haec ita fieri.
Out of the same mouth come forth blessing and cursing. These things, my brethren, ought not so to be.
11 Numquid fons de eodem foramine emanat dulcem, et amaram aquam?
Does a fountain send forth from the same cavern sweet water and bitter?
12 Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.
Can the fig-tree, my brethren, bear olives, or the vine, figs? So no fountain can produce salt water and fresh.
13 Quis sapiens, et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiae.
Who is wise and discreet among you? Let him show, by a good behavior, his works, with the meekness of wisdom.
14 Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem.
But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth.
15 non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.
This wisdom comes not from above, but is earthly, animal, demoniac.
16 Ubi enim zelus et contentio: ibi inconstantia, et omne opus pravum.
For where envy and strife are, there is commotion, and every evil work.
17 Quae autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia, et fructibus bonis, iudicans sine simulatione.
But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
18 Fructus autem iustitiae, in pace seminatur, facientibus pacem.
And those who cultivate peace, sow for themselves a harvest of righteousness in peace.
