1 Nolite plures magistri fieri, fra tres mei, scientes quoniam maiusiudicium accipiemus. | 1 My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment. |
2 In multis enim offendimus omnes. Si quis in verbo nonoffendit, hic perfectus est vir, potens etiam freno circumducere totum corpus. | 2 For we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around. |
3 Si autem equorum frenos in ora mittimus ad oboediendum nobis, et omne corpusillorum circumferimus. | 3 For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around. |
4 Ecce et naves, cum tam magnae sint et a ventis validisminentur, circumferuntur a minimo gubernaculo, ubi impetus dirigentis voluerit; | 4 Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will. |
5 ita et lingua modicum quidem membrum est et magna exsultat. Ecce quantus ignisquam magnam silvam incendit! | 5 So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest. |
6 Et lingua ignis est, universitas iniquitatis;lingua constituitur in membris nostris, quae maculat totum corpus et inflammatrotam nativitatis et inflammatur a gehenna. | 6 And so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell. |
7 Omnis enim natura et bestiarum etvolucrum et serpentium et etiam cetorum domatur et domita est a natura humana; | 7 For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature. |
8 linguam autem nullus hominum domare potest, inquietum malum, plena venenomortifero. | 8 But no man is able to rule over the tongue, a restless evil, full of deadly poison. |
9 In ipsa benedicimus Dominum et Patrem et in ipsa maledicimushomines, qui ad similitudinem Dei facti sunt; | 9 By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God. |
10 ex ipso ore procedit benedictioet maledictio. Non oportet, fratres mei, haec ita fieri. | 10 From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so! |
11 Numquid fons deeodem foramine emanat dulcem et amaram aquam? | 11 Does a fountain emit, out of the same opening, both sweet and bitter water? |
12 Numquid potest, fratres mei,ficus olivas facere, aut vitis ficus? Neque salsa dulcem potest facere aquam.
| 12 My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water. |
13 Quis sapiens et disciplinatus inter vos? Ostendat ex bona conversationeoperationem suam in mansuetudine sapientiae. | 13 Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom. |
14 Quod si zelum amarum habetis etcontentiones in cordibus vestris, nolite gloriari et mendaces esse adversusveritatem. | 14 But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth. |
15 Non est ista sapientia desursum descendens, sed terrena, animalis,diabolica; | 15 For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical. |
16 ubi enim zelus et contentio, ibi inconstantia et omne opus pravum. | 16 For wherever envy and contention is, there too is inconstancy and every depraved work. |
17 Quae autem desursum est sapientia primum quidem pudica est, deinde pacifica,modesta, suadibilis, plena misericordia et fructibus bonis, non iudicans, sinesimulatione; | 17 But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness. |
18 fructus autem iustitiae in pace seminatur facientibus pacem.
| 18 And so the fruit of justice is sown in peace by those who make peace. |