1 N ot many should become teachers ( self-constituted censors and reprovers of others), my brethren, for you know that we will be judged by a higher standard and with greater severity.

My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.

2 F or we all often stumble and fall and offend in many things. And if anyone does not offend in speech, he is a fully developed character and a perfect man, able to control his whole body and to curb his entire nature.

For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.

3 I f we set bits in the horses’ mouths to make them obey us, we can turn their whole bodies about.

Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body.

4 L ikewise, look at the ships: though they are so great and are driven by rough winds, they are steered by a very small rudder wherever the impulse of the helmsman determines.

Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.

5 E ven so the tongue is a little member, and it can boast of great things. See how much wood or how great a forest a tiny spark can set ablaze!

Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!

6 A nd the tongue is a fire. world of wickedness set among our members, contaminating and depraving the whole body and setting on fire the wheel of birth (the cycle of man’s nature), being itself ignited by hell (Gehenna).

And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.

7 F or every kind of beast and bird, of reptile and sea animal, can be tamed and has been tamed by human genius (nature).

For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.

8 B ut the human tongue can be tamed by no man. It is a restless (undisciplined, irreconcilable) evil, full of deadly poison.

But no man can tame the tongue. It is an unruly evil, full of deadly poison.

9 W ith it we bless the Lord and Father, and with it we curse men who were made in God’s likeness!

With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.

10 O ut of the same mouth come forth blessing and cursing. These things, my brethren, ought not to be so.

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

11 D oes a fountain send forth from the same opening fresh water and bitter?

Does a spring send forth fresh water and bitter from the same opening?

12 C an a fig tree, my brethren, bear olives, or a grapevine figs? Neither can a salt spring furnish fresh water.

Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh. Heavenly Versus Demonic Wisdom

13 W ho is there among you who is wise and intelligent? Then let him by his noble living show forth his works with the humility of true wisdom.

Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.

14 B ut if you have bitter jealousy (envy) and contention (rivalry, selfish ambition) in your hearts, do not pride yourselves on it and thus be in defiance of and false to the Truth.

But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth.

15 T his wisdom is not such as comes down from above, but is earthly, unspiritual (animal), even devilish (demoniacal).

This wisdom does not descend from above, but is earthly, sensual, demonic.

16 F or wherever there is jealousy (envy) and contention (rivalry and selfish ambition), there will also be confusion (unrest, disharmony, rebellion) and all sorts of evil and vile practices.

For where envy and self-seeking exist, confusion and every evil thing are there.

17 B ut the wisdom from above is first of all pure (undefiled); then it is peace-loving, courteous (considerate, gentle). yield to reason, full of compassion and good fruits; it is wholehearted and straightforward, impartial and unfeigned (free from doubts, wavering, and insincerity).

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.

18 A nd the harvest of righteousness (of conformity to God’s will in thought and deed) is sown in peace by those who work for and make peace.

Now the fruit of righteousness is sown in peace by those who make peace.