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.

Let not many of you be teachers, my brothers, knowing that we will receive heavier 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 in many things we all stumble. If anyone doesn’t stumble in word, the same is a perfect man, able to bridle the whole body also.

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 into the horses’ mouths so that they may obey us, and we guide 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.

Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided 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!

So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest!

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. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna.

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 animal, bird, creeping thing, and sea creature, 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 nobody can tame the tongue. It is a restless 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 are made in the image 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 comes blessing and cursing. My brothers, 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 out from the same opening fresh and bitter water?

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 brothers, yield olives, or a vine figs? Thus no spring yields both salt water and fresh water.

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 his good conduct that his deeds are done in gentleness 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 jealousy and selfish ambition in your heart, don’t boast and don’t 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 is not that which comes down from above, but is earthly, sensual, and 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 jealousy and selfish ambition are, there is confusion and every evil deed.

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 peaceful, gentle, reasonable, 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.