Iacobi 2
1 Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriæ.
My brothers, do not hold the faith of our glorious Lord Jesus Christ with partiality.
2 Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in sordido habitu,
For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in,
3 et intendatis in eum, qui indutus est veste præclara, et dixeritis ei: Tu sede hic bene: pauperi autem dicatis: Tu sta illic; aut sede sub scabello pedum meorum:
and you pay special attention to him who wears the fine clothing and say, “Sit here in a good place;” and you tell the poor man, “Stand there,” or “Sit by my footstool”
4 nonne iudicatis apud vosmetipsos, et facti estis iudices cogitationum iniquarum?
have not you shown partiality among yourselves, and become judges with evil thoughts?
5 Audite fratres mei dilectissimi, nonne Deus elegit pauperes in hoc mundo, divites in fide, et heredes regni, quod repromisit Deus diligentibus se?
Listen, my beloved brothers. Did not God choose those who are poor in this world to be rich in faith and heirs of the Kingdom which he promised to those who love him?
6 Vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad iudicia?
But you have dishonored the poor man. Do not the rich oppress you and personally drag you before the courts?
7 Nonne ipsi blasphemant bonum nomen, quod invocatum est super vos?
Do not they blaspheme the honorable name by which you are called?
8 Si tamen legem perficitis regalem secundum Scripturas: Diliges proximum tuum sicut teipsum: bene facitis:
However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well.
9 si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores:
But if you show partiality, you commit sin, being convicted by the law as transgressors.
10 Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.
For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
11 Qui enim dixit, Non mœchaberis, dixit et, Non occides. Quod si non mœchaberis, occides autem, factus es transgressor legis.
For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery but do murder, you have become a transgressor of the law.
12 Sic loquimini, et sic facite sicut per legem libertatis incipientes iudicari.
So speak and so do as men who are to be judged by the law of freedom.
13 Iudicium enim sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia iudicium.
For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
14 Quid proderit fratres mei si fidem quis dicat se habere, opera autem non habeat? Numquid poterit fides salvare eum?
What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?
15 Si autem frater, et soror nudi sint, et indigeant victu quotidiano,
And if a brother or sister is naked and in lack of daily food,
16 dicat autem aliquis ex vobis illis: Ite in pace, calefacimini et saturamini: non dederitis autem eis, quæ necessaria sunt corpori, quid proderit?
and one of you tells them, “Go in peace. Be warmed and filled;” yet you did not give them the things the body needs, what good is it?
17 Sic et fides, si non habeat opera, mortua est in semetipsa.
Even so faith, if it has no works, is dead in itself.
18 Sed dicet quis: Tu fidem habes, et ego opera habeo. ostende mihi fidem tuam sine operibus: et ego ostendam tibi ex operibus fidem meam.
Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I will show you my faith by my works.
19 Tu credis quoniam unus est Deus: Bene facis: et dæmones credunt, et contremiscunt.
You believe that God is one. You do well. The demons also believe—and shudder.
20 Vis autem scire o homo inanis, quoniam fides sine operibus mortua est?
But do you want to know, vain man, that faith apart from works is dead?
21 Abraham pater noster nonne ex operibus iustificatus est, offerens Isaac filium suum super altare?
Was not Abraham our father justified by works, in that he offered up Isaac his son on the altar?
22 Vides quoniam fides cooperabatur operibus illius: et ex operibus fides consummata est?
You see that faith worked with his works, and by works faith was perfected.
23 Et suppleta est Scriptura, dicens: Credidit Abraham Deo, et reputatum est illi ad iustitiam, et amicus Dei appellatus est.
So the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him as righteousness,” and he was called the friend of God.
24 Videtis quoniam ex operibus iustificatur homo, et non ex fide tantum?
You see then that by works a man is justified, and not only by faith.
25 Similiter et Rahab meretrix, nonne ex operibus iustificata est, suscipiens nuncios, et alia via eiiciens?
In the same way, was not Rahab the prostitute also justified by works when she received the messengers and sent them out another way?
26 Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.
For as the body apart from the spirit is dead, even so faith apart from works is dead.
