James 3

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

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

Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα.

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 multis enim offendimus omnes. Si quis in verbo non offendit, hic perfectus est vir : potest etiam freno circumducere totum corpus.

πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.

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

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

εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν.

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

ἰδοὺ καὶ τὰ πλοῖα, τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα, μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται:

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

οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει:

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

καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας, ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης.

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.

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

πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ:

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

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

τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων: ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου.

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

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

ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν θεοῦ γεγονότας:

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

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

ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι.

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

Numquid fons de eodem foramine emanat dulcem et amaram aquam?

μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ πικρόν;

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

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

μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὔτε ἁλυκὸν γλυκὺ ποιῆσαι ὕδωρ.

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

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

τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.

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

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

εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας.

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

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

οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης:

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

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

ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.

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.

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

ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος:

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

Fructus autem justitiæ, in pace seminatur, facientibus pacem.

καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.