Iacobi 3
1 Nolite plures magistri fieri fratres mei, scientes quoniam majus judicium sumitis.
I do not want many of you, my Brothers, to become teachers, knowing, as you do, that we who teach shall be judged by a more severe standard than others.
2 In multis enim offendimus omnes. Si quis in verbo non offendit, hic perfectus est vir: potest etiam freno circumducere totum corpus.
We often make mistakes, every one of us. Any one who does not make mistakes when speaking is indeed a perfect man, able to bridle his whole body as well.
3 Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.
When we put bits into horses’ mouths, to make them obey us, we control the rest of their bodies so.
4 Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.
Again, think of ships. Large as they are, and even when driven by fierce winds, they are controlled by a very small rudder and steered in whatever direction the man at the helm may determine.
5 Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!
So is it with the tongue. Small as it is, it is a great boaster. Think how tiny a spark may set the largest forest ablaze!
6 Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a gehenna. (Geenna g1067)
And the tongue is like a spark. Among the members of our body it proves itself a very world of mischief; it contaminates the whole body; it sets the wheels of life on fire, and is itself set on fire by the flames of the Pit. (Geenna g1067)
7 Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:
For while all sorts of beasts and birds, and of reptiles and creatures in the sea, are tameable, and actually have been tamed by man,
8 linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.
no human being can tame the tongue. It is a restless plague! It is charged with deadly poison!
9 In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.
With it we bless our Lord and Father, and with it we curse men who are made ‘in God’s likeness.’
10 Ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, hæc ita fieri.
From the very same mouth come blessings and curses! My Brothers, it is not right that this should be so.
11 Numquid fons de eodem foramine emanat dulcem et amaram aquam?
Does a spring give both good and bad water from the same source?
12 Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.
Can a fig tree, my Brothers, bear olives? or a vine bear figs? No, nor can a brackish well give good water.
13 Quis sapiens et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.
Who among you claims to be wise and intelligent? Let him show that his actions are the outcome of a good life lived in the humility of true wisdom.
14 Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem:
But, while you harbour envy and bitterness and a spirit of rivalry in your hearts, do not boast or lie to the detriment of the Truth.
15 non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.
That is not the wisdom which comes from above; no, it is earthly, animal, devilish.
16 Ubi enim zelus et contentio, ibi inconstantia et omne opus pravum.
For, where envy and rivalry exist, there you will also find disorder and all kinds of base actions.
17 Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia et fructibus bonis, non judicans, sine simulatione.
But the wisdom from above is, before every thing else, pure; then peace-loving, gentle, open to conviction, rich in compassion and good deeds, and free from partiality and insincerity.
18 Fructus autem justitiæ, in pace seminatur, facientibus pacem.
And righteousness, its fruit, is sown in peace by those who work for peace.
