DRC, VulgClementine, KJV - James

Chapter 1

1:1  James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

1:1  Jacobus, Dei et Domini nostri Jesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.

1:1  James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

1:2  My brethren, count it all joy, when you shall fall into divers temptations:

1:2  Omne gaudium existimate fratres mei, cum in tentationes varias incideritis :

1:2  My brethren, count it all joy when ye fall into divers temptations;

1:3  Knowing that the trying of your faith worketh patience

1:3  scientes quod probatio fidei vestræ patientiam operatur.

1:3  Knowing this, that the trying of your faith worketh patience.

1:4  And patience hath a perfect work: that you may be perfect and entire, failing in nothing.

1:4  Patientia autem opus perfectum habet : ut sitis perfecti et integri in nullo deficientes.

1:4  But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

1:5  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.

1:5  Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat : et dabitur ei.

1:5  If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

1:6  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.

1:6  Postulet autem in fide nihil hæsitans : qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur :

1:6  But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

1:7  Therefore let not that man think that he shall receive any thing of the Lord.

1:7  non ergo æstimet homo ille quod accipiat aliquid a Domino.

1:7  For let not that man think that he shall receive any thing of the Lord.

1:8  A double minded man is inconstant in all his ways.

1:8  Vir duplex animo inconstans est in omnibus viis suis.

1:8  A double minded man is unstable in all his ways.

1:9  But let the brother of low condition glory in his exaltation:

1:9  Glorietur autem frater humilis in exaltatione sua :

1:9  Let the brother of low degree rejoice in that he is exalted:

1:10  And the rich, in his being low: because as the flower of the grass shall he pass away.

1:10  dives autem in humilitate sua, quoniam sicut flos fœni transibit ;

1:10  But the rich, in that he is made low: because as the flower of the grass he shall pass away.

1:11  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.

1:11  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.

1:11  For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

1:12  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.

1:12  Beatus vir qui suffert tentationem : quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se.

1:12  Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

1:13  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.

1:13  Nemo cum tentatur, dicat quoniam a Deo tentatur : Deus enim intentator malorum est : ipse autem neminem tentat.

1:13  Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

1:14  But every man is tempted by his own concupiscence, being drawn away and allured.

1:14  Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.

1:14  But every man is tempted, when he is drawn away of his own lust, and enticed.

1:15  Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.

1:15  Deinde concupiscentia cum conceperit, parit peccatum : peccatum vero cum consummatum fuerit, generat mortem.

1:15  Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

1:16  Do not err, therefore, my dearest brethren.

1:16  Nolite itaque errare, fratres mei dilectissimi.

1:16  Do not err, my beloved brethren.

1:17  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.

1:17  Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.

1:17  Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

1:18  For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

1:18  Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ ejus.

1:18  Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

1:19  You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.

1:19  Scitis, fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum : tardus autem ad loquendum, et tardus ad iram.

1:19  Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

1:20  For the anger of man worketh not the justice of God.

1:20  Ira enim viri justitiam Dei non operatur.

1:20  For the wrath of man worketh not the righteousness of God.

1:21  Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

1:21  Propter quod abjicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.

1:21  Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

1:22  But be ye doers of the word and not hearers only, deceiving your own selves.

1:22  Estote autem factores verbi, et non auditores tantum : fallentes vosmetipsos.

1:22  But be ye doers of the word, and not hearers only, deceiving your own selves.

1:23  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.

1:23  Quia si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suæ in speculo :

1:23  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

1:24  For he beheld himself and went his way and presently forgot what manner of man he was.

1:24  consideravit enim se, et abiit, et statim oblitus est qualis fuerit.

1:24  For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

1:25  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.

1:25  Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis : hic beatus in facto suo erit.

1:25  But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

1:26  And if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man's religion is vain.

1:26  Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, hujus vana est religio.

1:26  If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

1:27  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.

1:27  Religio munda et immaculata apud Deum et Patrem, hæc est : visitare pupillos et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.

1:27  Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

Chapter 2

2:1  My brethren, have not the faith of our Lord Jesus Christ of glory, with respect of persons.

2:1  Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Jesu Christi gloriæ.

2:1  My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2:2  For if there shall come into your assembly a man having a golden ring, in fine apparel; and there shall come in also a poor man in mean attire:

2:2  Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in sordido habitu,

2:2  For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

2:3  And you have respect to him that is clothed with the fine apparel and shall say to him: Sit thou here well: but say to the poor man: Stand thou there, or: Sit under my footstool:

2:3  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 :

2:3  And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

2:4  Do you not judge within yourselves, and are become judges of unjust thoughts?

2:4  nonne judicatis apud vosmetipsos, et facti estis judices cogitationum iniquarum ?

2:4  Are ye not then partial in yourselves, and are become judges of evil thoughts?

2:5  Hearken, my dearest brethren: Hath not God chosen the poor in this world, rich in faith and heirs of the kingdom which God hath promised to them that love him?

2:5  Audite, fratres mei dilectissimi : nonne Deus elegit pauperes in hoc mundo, divites in fide, et hæredes regni, quod repromisit Deus diligentibus se ?

2:5  Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

2:6  But you have dishonoured the poor man. Do not the rich oppress you by might? And do not they draw you before the judgment seats?

2:6  vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad judicia ?

2:6  But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

2:7  Do not they blaspheme the good name that is invoked upon you?

2:7  nonne ipsi blasphemant bonum nomen, quod invocatum est super vos ?

2:7  Do not they blaspheme that worthy name by the which ye are called?

2:8  If then you fulfil the royal law, according to the scriptures: Thou shalt love thy neighbour as thyself; you do well.

2:8  Si tamen legem perficitis regalem secundum Scripturas : Diliges proximum tuum sicut teipsum : bene facitis :

2:8  If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

2:9  But if you have respect to persons, you commit sin, being reproved by the law as transgressors.

2:9  si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores.

2:9  But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

2:10  And whosoever shall keep the whole law, but offend in one point, is become guilty of all.

2:10  Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.

2:10  For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

2:11  For he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.

2:11  Qui enim dixit : Non mœchaberis, dixit et : Non occides. Quod si non mœchaberis, occides autem, factus es transgressor legis.

2:11  For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

2:12  So speak ye and so do, as being to be judged by the law of liberty.

2:12  Sic loquimini, et sic facite sicut per legem libertatis incipientes judicari.

2:12  So speak ye, and so do, as they that shall be judged by the law of liberty.

2:13  For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.

2:13  Judicium enim sine misericordia illi qui non fecit misericordiam : superexaltat autem misericordia judicium.

2:13  For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

2:14  What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?

2:14  Quid proderit, fratres mei, si fidem quis dicat se habere, opera autem non habeat ? numquid poterit fides salvare eum ?

2:14  What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

2:15  And if a brother or sister be naked and want daily food:

2:15  Si autem frater et soror nudi sint, et indigeant victu quotidiano,

2:15  If a brother or sister be naked, and destitute of daily food,

2:16  And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?

2:16  dicat autem aliquis ex vobis illis : Ite in pace, calefacimini et saturamini : non dederitis autem eis quæ necessaria sunt corpori, quid proderit ?

2:16  And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?

2:17  So faith also, if it have not works, is dead in itself.

2:17  Sic et fides, si non habeat opera, mortua est in semetipsa.

2:17  Even so faith, if it hath not works, is dead, being alone.

2:18  But some man will say: Thou hast faith, and I have works. Shew me thy faith without works; and I will shew thee, by works, my faith.

2:18  Sed dicet quis : Tu fidem habes, et ego opera habeo : ostende mihi fidem tuam sine operibus : et ego ostendam tibi ex operibus fidem meam.

2:18  Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

2:19  Thou believest that there is one God. Thou dost well: the devils also believe and tremble.

2:19  Tu credis quoniam unus est Deus : bene facis : et dæmones credunt, et contremiscunt.

2:19  Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

2:20  But wilt thou know, O vain man, that faith without works is dead?

2:20  Vis autem scire, o homo inanis, quoniam fides sine operibus mortua est ?

2:20  But wilt thou know, O vain man, that faith without works is dead?

2:21  Was not Abraham our father justified by works, offering up Isaac his son upon the altar?

2:21  Abraham pater noster nonne ex operibus justificatus est, offerens Isaac filium suum super altare ?

2:21  Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

2:22  Seest thou that faith did cooperate with his works and by works faith was made perfect?

2:22  Vides quoniam fides cooperabatur operibus illius : et ex operibus fides consummata est ?

2:22  Seest thou how faith wrought with his works, and by works was faith made perfect?

2:23  And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.

2:23  Et suppleta est Scriptura, dicens : Credidit Abraham Deo, et reputatum est illi ad justitiam, et amicus Dei appellatus est.

2:23  And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

2:24  Do you see that by works a man is justified, and not by faith only?

2:24  Videtis quoniam ex operibus justificatur homo, et non ex fide tantum ?

2:24  Ye see then how that by works a man is justified, and not by faith only.

2:25  And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending them out another way?

2:25  Similiter et Rahab meretrix, nonne ex operibus justificata est, suscipiens nuntios, et alia via ejiciens ?

2:25  Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

2:26  For even as the body without the spirit is dead: so also faith without works is dead.

2:26  Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.

2:26  For as the body without the spirit is dead, so faith without works is dead also.

Chapter 3

3:1  Be ye not many masters, my brethren, knowing that you receive the greater judgment.

3:1  Nolite plures magistri fieri fratres mei, scientes quoniam majus judicium sumitis.

3:1  My brethren, be not many masters, knowing that we shall receive the greater condemnation.

3:2  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.

3:2  In multis enim offendimus omnes. Si quis in verbo non offendit, hic perfectus est vir : potest etiam freno circumducere totum corpus.

3:2  For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

3:3  For if we put bits into the mouths of horses, that they may obey us: and we turn about their whole body.

3:3  Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.

3:3  Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

3:4  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.

3:4  Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.

3:4  Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

3:5  Even so the tongue is indeed a little member and boasteth great things. Behold how small a fire kindleth a great wood.

3:5  Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit !

3:5  Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

3:6  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.

3:6  Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a gehenna.

3:6  And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

3:7  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.

3:7  Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana :

3:7  For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:

3:8  But the tongue no man can tame, an unquiet evil, full of deadly poison.

3:8  linguam autem nullus hominum domare potest : inquietum malum, plena veneno mortifero.

3:8  But the tongue can no man tame; it is an unruly evil, full of deadly poison.

3:9  By it we bless God and the Father: and by it we curse men who are made after the likeness of God.

3:9  In ipsa benedicimus Deum et Patrem : et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.

3:9  Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

3:10  Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

3:10  Ex ipso ore procedit benedictio et maledictio. Non oportet, fratres mei, hæc ita fieri.

3:10  Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

3:11  Doth a fountain send forth, out of the same hole, sweet and bitter water?

3:11  Numquid fons de eodem foramine emanat dulcem et amaram aquam ?

3:11  Doth a fountain send forth at the same place sweet water and bitter?

3:12  Can the fig tree, my brethren, bear grapes? Or the vine, figs? So neither can the salt water yield sweet.

3:12  Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus ? Sic neque salsa dulcem potest facere aquam.

3:12  Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

3:13  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.

3:13  Quis sapiens et disciplinatus inter vos ? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.

3:13  Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

3:14  But if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.

3:14  Quod si zelum amarum habetis, et contentiones sint in cordibus vestris : nolite gloriari, et mendaces esse adversus veritatem :

3:14  But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

3:15  For this is not wisdom, descending from above: but earthly, sensual, devilish.

3:15  non est enim ista sapientia desursum descendens : sed terrena, animalis, diabolica.

3:15  This wisdom descendeth not from above, but is earthly, sensual, devilish.

3:16  For where envying and contention is: there is inconstancy and every evil work.

3:16  Ubi enim zelus et contentio, ibi inconstantia et omne opus pravum.

3:16  For where envying and strife is, there is confusion and every evil work.

3:17  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.

3:17  Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, non judicans, sine simulatione.

3:17  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

3:18  And the fruit of justice is sown in peace, to them that make peace.

3:18  Fructus autem justitiæ, in pace seminatur, facientibus pacem.

3:18  And the fruit of righteousness is sown in peace of them that make peace.

Chapter 4

4:1  From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?

4:1  Unde bella et lites in vobis ? nonne hinc : ex concupiscentiis vestris, quæ militant in membris vestris ?

4:1  From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

4:2  You covet, and have not: you kill and envy and cannot obtain. You contend and war, and you have not: because you ask not.

4:2  concupiscitis, et non habetis : occiditis, et zelatis : et non potestis adipisci : litigatis, et belligeratis, et non habetis, propter quod non postulatis.

4:2  Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

4:3  You ask and receive not: because you ask amiss, that you may consume it on your concupiscences.

4:3  Petitis, et non accipitis : eo quod male petatis : ut in concupiscentiis vestris insumatis.

4:3  Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

4:4  Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world becometh an enemy of God.

4:4  Adulteri, nescitis quia amicitia hujus mundi inimica est Dei ? quicumque ergo voluerit amicus esse sæculi hujus, inimicus Dei constituitur.

4:4  Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

4:5  Or do you think that the scripture saith in vain: To envy doth the spirit covet which dwelleth in you?

4:5  An putatis quia inaniter Scriptura dicat : Ad invidiam concupiscit spiritus qui habitat in vobis ?

4:5  Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

4:6  But he giveth greater grace. Wherefore he saith: God resisteth the proud and giveth grace to the humble.

4:6  majorem autem dat gratiam. Propter quod dicit : Deus superbis resistit, humilibus autem dat gratiam.

4:6  But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

4:7  Be subject therefore to God. But resist the devil: and he will fly from you.

4:7  Subditi ergo estote Deo, resistite autem diabolo, et fugiet a vobis.

4:7  Submit yourselves therefore to God. Resist the devil, and he will flee from you.

4:8  Draw nigh to God: and he will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double minded.

4:8  Appropinquate Deo, et appropinquabit vobis. Emundate manus, peccatores : et purificate corda, duplices animo.

4:8  Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

4:9  Be afflicted and mourn and weep: let your laughter be turned into mourning and your joy into sorrow.

4:9  Miseri estote, et lugete, et plorate : risus vester in luctum convertatur, et gaudium in mœrorem.

4:9  Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

4:10  Be humbled in the sight of the Lord: and he will exalt you.

4:10  Humiliamini in conspectu Domini, et exaltabit vos.

4:10  Humble yourselves in the sight of the Lord, and he shall lift you up.

4:11  Detract not one another, my brethren. He that detracteth his brother, or he that judgeth his brother, detracteth the law and judgeth the law. But if thou judge the law, thou art not a doer of the law, but a judge.

4:11  Nolite detrahere alterutrum fratres. Qui detrahit fratri, aut qui judicat fratrem suum, detrahit legi, et judicat legem. Si autem judicas legem, non es factor legis, sed judex.

4:11  Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

4:12  There is one lawgiver and judge, that is able to destroy and to deliver.

4:12  Unus est legislator et judex, qui potest perdere et liberare.

4:12  There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

4:13  But who art thou that judgest thy neighbour? Behold, now you that say: To-day or to-morrow we will go into such a city, and there we will spend a year and will traffic and make our gain.

4:13  Tu autem quis es, qui judicas proximum ? Ecce nunc qui dicitis : Hodie, aut crastino ibimus in illam civitatem, et faciemus ibi quidem annum, et mercabimur, et lucrum faciemus :

4:13  Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

4:14  Whereas you know not what shall be on the morrow.

4:14  qui ignoratis quid erit in crastino.

4:14  Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

4:15  For what is your life? It is a vapour which appeareth for a little while and afterwards shall vanish away. For that you should say: If the Lord will, and, If we shall live, we will do this or that.

4:15  Quæ est enim vita vestra ? vapor est ad modicum parens, et deinceps exterminabitur ; pro eo ut dicatis : Si Dominus voluerit. Et : Si vixerimus, faciemus hoc, aut illud.

4:15  For that ye ought to say, If the Lord will, we shall live, and do this, or that.

4:16  But now you rejoice in your arrogancies. All such rejoicing is wicked.

4:16  Nunc autem exsultatis in superbiis vestris. Omnis exsultatio talis, maligna est.

4:16  But now ye rejoice in your boastings: all such rejoicing is evil.

4:17  To him therefore who knoweth to do good and doth it not, to him it is sin.

4:17  Scienti igitur bonum facere, et non facienti, peccatum est illi.

4:17  Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Chapter 5

5:1  Go to now, ye rich men: weep and howl in your miseries, which shall come upon you.

5:1  Agite nunc divites, plorate ululantes in miseriis vestris, quæ advenient vobis.

5:1  Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

5:2  Your riches are corrupted: and your garments are motheaten.

5:2  Divitiæ vestræ putrefactæ sunt, et vestimenta vestra a tineis comesta sunt.

5:2  Your riches are corrupted, and your garments are motheaten.

5:3  Your gold and silver is cankered: and the rust of them shall be for a testimony against you and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days.

5:3  Aurum et argentum vestrum æruginavit : et ærugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thesaurizastis vobis iram in novissimis diebus.

5:3  Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

5:4  Behold the hire of the labourers who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hath entered into the ears of the Lord of Sabaoth.

5:4  Ecce merces operariorum, qui messuerunt regiones vestras, quæ fraudata est a vobis, clamat : et clamor eorum in aures Domini sabbaoth introivit.

5:4  Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

5:5  You have feasted upon earth: and in riotousness you have nourished your hearts, in the day of slaughter.

5:5  Epulati estis super terram, et in luxuriis enutristis corda vestra in die occisionis.

5:5  Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

5:6  You have condemned and put to death the Just One: and he resisted you not.

5:6  Addixistis, et occidistis justum, et non restitit vobis.

5:6  Ye have condemned and killed the just; and he doth not resist you.

5:7  Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth: patiently bearing till he receive the early and latter rain.

5:7  Patientes igitur estote, fratres, usque ad adventum Domini. Ecce agricola exspectat pretiosum fructum terræ, patienter ferens donec accipiat temporaneum et serotinum.

5:7  Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

5:8  Be you therefore also patient and strengthen your hearts: for the coming of the Lord is at hand.

5:8  Patientes igitur estote et vos, et confirmate corda vestra : quoniam adventus Domini appropinquavit.

5:8  Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

5:9  Grudge not, brethren, one against another, that you may not be judged. Behold the judge standeth before the door.

5:9  Nolite ingemiscere, fratres, in alterutrum, ut non judicemini. Ecce judex ante januam assistit.

5:9  Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

5:10  Take, my brethren, for example of suffering evil, of labour and patience, the prophets who spoke in the name of the Lord.

5:10  Exemplum accipite, fratres, exitus mali, laboris, et patientiæ, prophetas qui locuti sunt in nomine Domini.

5:10  Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

5:11  Behold, we account them blessed who have endured. You have heard of the patience of Job and you have seen the end of the Lord, that the Lord is merciful and compassionate.

5:11  Ecce beatificamus eos qui sustinuerunt. Sufferentiam Job audistis, et finem Domini vidistis, quoniam misericors Dominus est, et miserator.

5:11  Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

5:12  But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath. But let your speech be: Yea, Yea: No, No: that you fall not under judgment.

5:12  Ante omnia autem, fratres mei, nolite jurare, neque per cælum, neque per terram, neque aliud quodcumque juramentum. Sit autem sermo vester : Est, est : Non, non : ut non sub judicio decidatis.

5:12  But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

5:13  Is any of you sad? Let him pray: Is he cheerful in mind? Let him sing.

5:13  Tristatur aliquis vestrum ? oret. Æquo animo est ? psallat.

5:13  Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

5:14  Is any man sick among you? Let him bring in the priests of the church and let them pray over him, anointing him with oil in the name of the Lord.

5:14  Infirmatur quis in vobis ? inducat presbyteros ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini :

5:14  Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

5:15  And the prayer of faith shall save the sick man. And the Lord shall raise him up: and if he be in sins, they shall be forgiven him.

5:15  et oratio fidei salvabit infirmum, et alleviabit eum Dominus : et si in peccatis sit, remittentur ei.

5:15  And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

5:16  Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much.

5:16  Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini : multum enim valet deprecatio justi assidua.

5:16  Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

5:17  Elias was a man passible like unto us: and with prayer he prayed that it might not rain upon the earth. And it rained not for three years and six months.

5:17  Elias homo erat similis nobis passibilis : et oratione oravit ut non plueret super terram, et non pluit annos tres, et menses sex.

5:17  Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

5:18  And he prayed again. And the heaven gave rain: and the earth brought forth her fruit.

5:18  Et rursum oravit : et cælum dedit pluviam, et terra dedit fructum suum.

5:18  And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

5:19  My brethren, if any of you err from the truth and one convert him:

5:19  Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum :

5:19  Brethren, if any of you do err from the truth, and one convert him;

5:20  He must know that he who causeth a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins.

5:20  scire debet quoniam qui converti fecerit peccatorem ab errore viæ suæ, salvabit animam ejus a morte, et operiet multitudinem peccatorum.

5:20  Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.