New Testament
James
Jacobus, Dei et Domini nostri Jesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.
James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
Iacobo, de Deo et de Domino nostro de Iesu de Christo servo, duodecime tribus, que es in dispersione, salute.
Omne gaudium existimate fratres mei, cum in tentationes varias incideritis:
My brethren, count it all joy, when you shall fall into divers temptations:
Omni gaudio existima fratres meo, cum in tentationes varia incide:
scientes quod probatio fidei vestræ patientiam operatur.
Knowing that the trying of your faith worketh patience
Sci quod probatione de fide vestro operor patientia.
Patientia autem opus perfectum habet: ut sitis perfecti et integri in nullo deficientes.
And patience hath a perfect work: that you may be perfect and entire, failing in nothing.
Patientia autem habe perfice opere: ut es perfecto et integro in nullo defice.
Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat: et dabitur ei.
But if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.
Si qui autem vestro indige sapientia, postula ab Deo, qui da ad omni affluenter, et non impropa: et da ad illo.
Postulet autem in fide nihil hæsitans: qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur:
But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.
Postula autem in fide nihil haesita: qui nam haesita, simili es fluctu de mari, qui ab vento move et circumferta:
non ergo æstimet homo ille quod accipiat aliquid a Domino.
Therefore let not that man think that he shall receive any thing of the Lord.
Non ergo homine illo aestima quod accipe aliquo ab Domino.
Vir duplex animo inconstans est in omnibus viis suis.
A double minded man is inconstant in all his ways.
Viro duplici animo inconsta es in omni vias suo.
Glorietur autem frater humilis in exaltatione sua:
But let the brother of low condition glory in his exaltation:
Fratre autem humili glorior in exaltatione suo:
dives autem in humilitate sua, quoniam sicut flos fœni transibit;
And the rich, in his being low: because as the flower of the grass shall he pass away.
Divite autem in humilitate suo, quia sicut flore foeno transi;
exortus est enim sol cum ardore, et arefecit fœnum, et flos ejus decidit, et decor vultus ejus deperiit: ita et dives in itineribus suis marcescet.
For the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.
Exorior es nam sole cum ardore, et arefacie foeno, et flore de illo decide, et decoro vultu de illo deperi: ita et divite in itineres suo marcesce.
Beatus vir qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se.
Blessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.
Beato viro qui suffere tentatione: quia cum proba es, accipe corona de vita, Deo repromitte quam dilige se.
Nemo cum tentatur, dicat quoniam a Deo tentatur: Deus enim intentator malorum est: ipse autem neminem tentat.
Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.
Nemo cum tenta, que dic quia ab Deo tenta: deo nam intentatore de malos es: ipso autem tenta nemine.
Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.
But every man is tempted by his own concupiscence, being drawn away and allured.
Et unusquis vero tenta ab concupiscentia suo abstrahe, et illeci.
Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem.
Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.
Deinde concupiscentia cum concipe, pare peccato: peccato vero cum consumma es, genera morte.
Nolite itaque errare, fratres mei dilectissimi.
Do not err, therefore, my dearest brethren.
Ne vol itaque erra, fratres meo dilecso.
Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.
Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.
Omni dato bono, et omni dono perfice desurso es, descende ab Patre de lumines, apud quem non es transmutatione, nec de vicissitudine obumbratione.
Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ ejus.
For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.
Voluntario nam gene nos verbo de veritate, ut es initio aliquo de creatura de illo.
Scitis, fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum: tardus autem ad loquendum, et tardus ad iram.
You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.
Sci, fratres meo dilecso. Es autem omni homine veloce ad audi: tardo autem ad loque, et tardo ad ira.
Ira enim viri justitiam Dei non operatur.
For the anger of man worketh not the justice of God.
Ira nam de viro operor iustitia non de Deo.
Propter quod abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.
Propter quod abiice omni immunditia, et abundantia de malitia, in mansuetudine suscipe insito verbo, quod pote salva animas vestro.
Estote autem factores verbi, et non auditores tantum: fallentes vosmetipsos.
But be ye doers of the word and not hearers only, deceiving your own selves.
Es autem factores de verbo, et non auditores tanto: falle vosmetior.
Quia si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suæ in speculo:
For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass.
Quia si qui auditore es de verbo, et non factore, hoc compara ad viro considera vultu de nativitate suo in speculo:
consideravit enim se, et abiit, et statim oblitus est qualis fuerit.
For he beheld himself and went his way and presently forgot what manner of man he was.
Considera nam se, et i ab, et statim oblina es quale es.
Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis: hic beatus in facto suo erit.
But he that hath looked into the perfect law of liberty and hath continued therein, not becoming a forgetful hearer but a doer of the work: this man shall be blessed in his deed.
Qui autem perspicie in lege perfecto de libertate, et permane in illa, non auditore oblivioso facto, sed factore de opere: hoc beato in fac suo es.
Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio.
And if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man's religion is vain.
Si qui autem puta se religioso es, non refrena lingua suo, sed seduce corde suo, de hoc vana es religione.
Religio munda et immaculata apud Deum et Patrem, hæc est: visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.
Religion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation and to keep one's self unspotted from this world.
Religione mundo et immacula apud Deo et Patre, hoc es: visita pupillo et viduas in tribulatione de illos, et immacula se custodi ab hoc saeculo.
Jacobi — chapters