Restraining The Tongue

11 Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.

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

11 Not many should become teachers, my brothers, knowing that we will receive a stricter judgment;

11 Not many of you should become teachers, my brothers, because you know that we who teach will be judged more severely than others.

11 Not many [of you] should become teachers ( self-constituted censors and reprovers of others), my brethren, for you know that we [teachers] will be judged by a higher standard and with greater severity [than other people; thus we assume the greater accountability and the more condemnation].

22 For we all stumble in many ways If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.

22 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.

22 for we all stumble in many ways. If anyone does not stumble in what he says, he is a mature man who is also able to control his whole body.

22 For all of us make many mistakes. If someone does not make any mistakes when he speaks, he is perfect and able to control his whole body.

22 For we all often stumble and fall and offend in many things. And if anyone does not offend in speech [never says the wrong things], he is a fully developed character and a perfect man, able to control his whole body and to curb his entire nature.

33 Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well.

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

33 Now when we put bits into the mouths of horses to make them obey us, we also guide the whole animal.

33 Now if we put bits into horses' mouths to make them obey us, we can guide their whole bodies as well.

33 If we set bits in the horses' mouths to make them obey us, we can turn their whole bodies about.

44 Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires.

44 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.

44 And consider ships: though very large and driven by fierce winds, they are guided by a very small rudder wherever the will of the pilot directs.

44 And look at ships! They are so big that it takes strong winds to drive them, yet they are steered by a tiny rudder wherever the helmsman directs.

44 Likewise, 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.

55 So also the tongue is a small part of the body, and yet it boasts of great things See how great a forest is set aflame by such a small fire!

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

55 So too, though the tongue is a small part [of the body], it boasts great things. Consider how large a forest a small fire ignites.

55 In the same way, the tongue is a small part of the body, yet it can boast of great achievements. A huge forest can be set on fire by a little flame.

55 Even 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!

66 And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.

66 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.

66 And the tongue is a fire. The tongue, a world of unrighteousness, is placed among the parts of our [bodies]; it pollutes the whole body, sets the course of life on fire, and is set on fire by hell.

66 The tongue is a fire, a world of evil. Placed among the parts of our bodies, the tongue contaminates the whole body and sets on fire the course of life, and is itself set on fire by hell.

66 And the tongue is a fire. [The tongue is a] 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).

77 For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race.

77 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:

77 For every creature-animal or bird, reptile or fish-is tamed and has been tamed by man,

77 For all kinds of animals, birds, reptiles, and sea creatures can be or have been tamed by humans,

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

88 But no one can tame the tongue; it is a restless evil and full of deadly poison.

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

88 but no man can tame the tongue. It is a restless evil, full of deadly poison.

88 but no one can tame the tongue. It is an uncontrollable evil filled with deadly poison.

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

99 With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God;

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

99 With it we bless our Lord and Father, and with it we curse men who are made in God's likeness.

99 With it we bless the Lord and Father, and with it we curse those who are made in God's likeness.

99 With it we bless the Lord and Father, and with it we curse men who were made in God's likeness!

1010 from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way.

1010 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

1010 Out of the same mouth come blessing and cursing. My brothers, these things should not be this way.

1010 From the same mouth come blessing and cursing. It should not be like this, my brothers!

1010 Out of the same mouth come forth blessing and cursing. These things, my brethren, ought not to be so.

1111 Does a fountain send out from the same opening both fresh and bitter water?

1111 Doth a fountain send forth at the same place sweet water and bitter?

1111 Does a spring pour out sweet and bitter water from the same opening?

1111 A spring cannot pour both fresh and brackish water from the same opening, can it?

1111 Does a fountain send forth [simultaneously] from the same opening fresh water and bitter?

1212 Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.

1212 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

1212 Can a fig tree produce olives, my brothers, or a grapevine [produce] figs? Neither can a saltwater spring yield fresh water.

1212 My brothers, a fig tree cannot produce olives, nor a grapevine figs, can it? Neither can a salt spring produce fresh water.

1212 Can a fig tree, my brethren, bear olives, or a grapevine figs? Neither can a salt spring furnish fresh water.

The Wisdom That Comes Down From Above

1313 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.

1313 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.

1313 Who is wise and understanding among you? He should show his works by good conduct with wisdom's gentleness.

1313 Who among you is wise and understanding? Let him show by his noble conduct that his actions are done humbly and wisely.

1313 Who is there among you who is wise and intelligent? Then let him by his noble living show forth his [good] works with the [unobtrusive] humility [which is the proper attribute] of true wisdom.

1414 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth.

1414 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

1414 But if you have bitter envy and selfish ambition in your heart, don't brag and lie in defiance of the truth.

1414 But if you have bitter jealousy and rivalry in your hearts, stop boasting and slandering the truth.

1414 But 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.

1515 This wisdom is not that which comes down from above, but is earthly, natural, demonic.

1515 This wisdom descendeth not from above, but is earthly, sensual, devilish.

1515 Such wisdom does not come down from above, but is earthly, sensual, demonic.

1515 That kind of wisdom does not come from above. No, it is worldly, self-centered, and demonic.

1515 This [superficial] wisdom is not such as comes down from above, but is earthly, unspiritual (animal), even devilish (demoniacal).

1616 For where jealousy and selfish ambition exist, there is disorder and every evil thing.

1616 For where envying and strife is, there is confusion and every evil work.

1616 For where envy and selfish ambition exist, there is disorder and every kind of evil.

1616 For wherever jealousy and rivalry exist, there is disorder and every kind of evil.

1616 For 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.

1717 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.

1717 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.

1717 But the wisdom from above is first pure, then peace-loving, gentle, compliant, full of mercy and good fruits, without favoritism and hypocrisy.

1717 However, the wisdom that comes from above is first of all pure, then peace-loving, gentle, willing to yield, full of compassion and good deeds, and without a trace of partiality or hypocrisy.

1717 But the wisdom from above is first of all pure (undefiled); then it is peace-loving, courteous (considerate, gentle). [It is willing to] yield to reason, full of compassion and good fruits; it is wholehearted and straightforward, impartial and unfeigned (free from doubts, wavering, and insincerity).

1818 And the seed whose fruit is righteousness is sown in peace by those who make peace.

1818 And the fruit of righteousness is sown in peace of them that make peace.

1818 And the fruit of righteousness is sown in peace by those who make peace.

1818 And a harvest of righteousness is grown from the seed of peace planted by peacemakers.

1818 And the harvest of righteousness (of conformity to God's will in thought and deed) is [the fruit of the seed] sown in peace by those who work for and make peace [in themselves and in others, that peace which means concord, agreement, and harmony between individuals, with undisturbedness, in a peaceful mind free from fears and agitating passions and moral conflicts].



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