Epistola Jacobi

Nolite plures magistri fieri fratres mei, scientes quoniam majus judicium sumitis.

Be ye not many masters, my brethren, knowing that you receive the greater judgment.

Ne vol plure magistros fieri fratres meo, sci quia magna iudicio sume.

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 man offend not in word, the same is a perfect man. He is able also with a bridle to lead about the whole body.

In multo nam offende omni. Si qui in verbo non offende, hoc perfice es viro: pote etiam freno circumduce toto corpore.

Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.

For if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.

Si autem equos frenas in ores mitte ad consentie ad nos, et omni corpore de illos circumfer.

Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.

Behold also ships, whereas they are great and are driven by strong winds, yet are they turned about with a small helm, whithersoever the force of the governor willeth.

Ecce et navis, cum magna es, et ab ventos valida minor, circumfer ab modico gubernaculo ubi impetu dirige vol.

Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!

Even so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.

Ita et lingua modico quidem membro es, et magna exalta. Ecce quanto igni quam magna silva incende!

Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a gehenna.

And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body and inflameth the wheel of our nativity, being set on fire by hell.

Et lingua igni es, universitate de iniquitate. Lingua constitue in membros nostro, que macula toto corpore, et inflamma rota de nativitate nostro inflamma ab gehenna.

Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:

For every nature of beasts and of birds and of serpents and of the rest is tamed and hath been tamed, by the nature of man.

Omni nam natura de bestias, et de volucres, et de serpentes, et de cetero doma, et domi es ab natura humano:

linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.

But the tongue no man can tame, an unquiet evil, full of deadly poison.

Lingua autem nullo de homines doma pote: inquieto malo, plena veneno mortifero.

In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.

By it we bless God and the Father: and by it we curse men who are made after the likeness of God.

In ipso benedic Deo et Patre: et in ipso maledice homines, qui ad similitudine de Deo fac es.

Ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, hæc ita fieri.

Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

Ex ipso ore procede benedictione et maledictione. Non debe, fratres meo, hoc ita fieri.

Numquid fons de eodem foramine emanat dulcem et amaram aquam?

Doth a fountain send forth, out of the same hole, sweet and bitter water?

Numquid fonte de idem foramine emana dulci et amaro aqua?

Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.

Can the fig tree, my brethren, bear grapes? Or the vine, figs? So neither can the salt water yield sweet.

Numquid pote, fratres meo, ficus uvas facere, aut vite ficu? Sic neque salle dulci pote facere aqua.

Quis sapiens et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.

Who is a wise man and endued with knowledge, among you? Let him shew, by a good contestation, his work in the meekness of wisdom.

Qui sape et disciplina inter vos? Ostende ex bono conversatione operatione suo in mansuetudine de sapientia.

Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem:

But if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.

Quod si zelo amaro habe, et contentiones es in cordes vestro: ne vol glorior, et mendaces es contra veritate:

non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.

For this is not wisdom, descending from above: but earthly, sensual, devilish.

Non es nam isto sapientia desurso descende: sed terreno, de animale, diabolico.

Ubi enim zelus et contentio, ibi inconstantia et omne opus pravum.

For where envying and contention is: there is inconstancy and every evil work.

Ubi nam zelo et contentione, ibi inconstantia et omni opere prava.

Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, non judicans, sine simulatione.

But the wisdom that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.

Que autem desurso es sapientia, primo quidem pudico es, deinde pacifica, modesto, suadibile, bono consentie, plena misericordia et fructus bono, non iudica, sine simulatione.

Fructus autem justitiæ, in pace seminatur, facientibus pacem.

And the fruit of justice is sown in peace, to them that make peace.

Fructu autem de iustitia, in pace semina, fac pace.