YAC 3:2 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) We all stumble in many ways. If there was someone who never said anything wrong, this person would be perfect and also able to have self-control over their entire body.

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT For we all stumble much. If anyone does not stumble in word, he is a perfect man, able to bridle even the whole body.

UST I will tell you why most of you should not become teachers. All of us often do things that are wrong. But if anyone is able to avoid saying things that are wrong, he has become the person God intends him to be. He will be able to control all of his actions as well.

BLB For we all stumble in many ways. If anyone does not stumble in what he says, this one is a perfect man, able indeed to bridle the whole body.

AICNT For we all stumble in many ways. If anyone does not stumble in speech, this one is a perfect man, able to control the whole body as well.

OEB We often make mistakes, every one of us. Anyone who does not make mistakes when speaking is indeed a perfect person, able to bridle their whole body as well.

WEBBE For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.

WMBB (Same as above)

NET For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.

LSV for we all make many stumbles; if anyone does not stumble in word, this one [is] a perfect man, able to also bridle the whole body;

FBV All of us make mistakes in many ways. Anyone who doesn't make mistakes in what they say is truly a good person who can keep the whole body under control.

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

T4T It is true that we all in many ways do things that are wrong [MET]. But those who always [LIT] control what they say will be all that God intends/wants them to be. They will be able to control all their actions [MTY].

LEB For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect individual,[fn] able to hold in check his whole body also.

3:2 Literally “man,” but clearly in a generic sense here meaning “someone, a person”

BBE For we all go wrong in a number of things. If a man never makes a slip in his talk, then he is a complete man and able to keep all his body in control.

Moff We all make many a slip, but whoever avoids slips of speech is a perfect man; he can bridle the whole of the body as well as the tongue.

Wymth For we often stumble and fall, all of us. If there is any one who never stumbles in speech, that man has reached maturity of character and is able to curb his whole nature.

ASV For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.

DRA 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.

YLT for we all make many stumbles; if any one in word doth not stumble, this one [is] a perfect man, able to bridle also the whole body;

Drby For we all often offend. If any one offend not in word, he [is] a perfect man, able to bridle the whole body too.

RV For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.
(For in many things we all stumble. If any stumbleth/stumbles not in word, the same is a perfect man, able to bridle the whole body also. )

SLT For in many things we all stumble. If any stumble not in word, this a perfect man, able to govern by a bridle also the whole body.

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

KJB-1769 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.

KJB-1611 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.
(Same as from KJB-1769 above)

Bshps For in many thynges we sinne all. If a man sinne not in word, the same is a perfect man, and able also to bridle all the body.
(For in many things we sin all. If a man sin not in word, the same is a perfect man, and able also to bridle all the body.)

Gnva For in many things we sinne all. If any man sinne not in word, he is a perfect man, and able to bridle all the body.
(For in many things we sin all. If any man sin not in word, he is a perfect man, and able to bridle all the body. )

Cvdl for in many thinges we synne all. Yf a man synne not in worde, the same is a parfecte man, & able to tame all the body.
(for in many things we sin all. If a man sin not in word, the same is a parfecte man, and able to tame all the body.)

TNT for in many thinges we synne all. Yf a man synne not in worde the same is a parfecte man and able to tame all the body.
(for in many things we sin all. If a man sin not in word the same is a parfecte man and able to tame all the body. )

Wycl For alle we offenden in many thingis. If ony man offendith not in word, this is a perfit man; for also he may lede aboute al the bodi with a bridil.
(For all we offenden in many things. If any man offendith not in word, this is a perfect man; for also he may lead about all the body with a bridle.)

Luth Denn wir fehlen alle mannigfaltiglich. Wer aber auch in keinem Wort fehlet, der ist ein vollkommener Mann und kann auch den ganzen Leib im Zaum halten.
(Because we/us miss/lack all mannigfaltiglich. Who but also in none word mistake, the/of_the is a completely/perfectlyer man and can also the entire body in_the bridle hold/keep.)

ClVg In multis enim offendimus omnes. Si quis in verbo non offendit, hic perfectus est vir: potest etiam freno circumducere totum corpus.[fn]
(In many because offendimus everyone. When/But_if who/any in/into/on word not/no offends, this/here perfect it_is vir: can also freno circumducere whole body. )

3.2 In multis. Vere periculosum est reliquis præesse velle, quia non tantum vos minus eruditi, sed nos omnes prædicatores, etiam majores in multis offendimus, alii male docendo, et aliis male vivendo, et aliis modis. Se illis beatus Apostolus connumerat, ut liberius arguat. Aliter justus, aliter malus offendit; justus carnis fragilitate, nec justus esse desinit, unde Salomon: Septies in die cadet justus et resurget; sicut quotidiana est offensio, ita quotidiana est medela orationum, et bonorum operum, sed impii corruunt in malum. Si quis. Vult ostendere inevitabilem verbi offensionem, ut imperitos deterreat, ne cupiant prælationem: quia eum qui cupit præesse, oportet aliis perfectiorem esse, ne offendat dum debet prodesse; sed imperiti non possunt in prædicando non offendere. In verbo non offendit. BED. Illo videlicet, cujus offensionem humana potest vitare fragilitas. Ut verbum doli, detractionis, superbiæ, jactantiæ, sed et otiosæ et superfluæ locutionis, hic perfectus est vir.

3.2 In many. Vere periculosum it_is I_lefts beforeesse to_want, because not/no only you(pl) minus instructsi, but us everyone preachers, also elders in/into/on many offendimus, others male by_teaching, and to_others male living, and to_others in_ways. Se to_them happy/blessed Apostolus connumerat, as childrenus arguat. Aliter just, otherwise bad offends; just of_flesh fragilitate, but_not just to_be desinit, from_where/who Salomon: Septies in/into/on day cadet just and resurget; like quotidiana it_is offensio, so/thus quotidiana it_is medela speechnum, and of_goods works, but wicked corruunt in/into/on evil. When/But_if who/any. Vult to_show inevitabilem words offensionem, as imperitos deterreat, not cupiant prelatesonem: because him who/which desires beforeesse, it_is_necessary to_others perfectiorem to_be, not offendat while must to_benefit; but imperiti not/no they_can in/into/on preaching not/no offendere. In word not/no offends. BED. Illo that_is/namely, whose offensionem human can avoid fragilitas. As the_word/saying doli, detractionis, pride, they_boastiæ, but and leisuresæ and superfluæ of_speech, this/here perfect it_is man.

UGNT πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
(polla gar ptaiomen hapantes. ei tis en logōi ou ptaiei, houtos teleios anaʸr, dunatos ⱪalinagōgaʸsai kai holon to sōma.)

SBL-GNT πολλὰ γὰρ πταίομεν ἅπαντες. εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
(polla gar ptaiomen hapantes. ei tis en logōi ou ptaiei, houtos teleios anaʸr, dunatos ⱪalinagōgaʸsai kai holon to sōma.)

RP-GNT Πολλὰ γὰρ πταίομεν ἅπαντες. Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
(Polla gar ptaiomen hapantes. Ei tis en logōi ou ptaiei, houtos teleios anaʸr, dunatos ⱪalinagōgaʸsai kai holon to sōma.)

TC-GNT Πολλὰ γὰρ πταίομεν ἅπαντες. Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, [fn]δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.
(Polla gar ptaiomen hapantes. Ei tis en logōi ou ptaiei, houtos teleios anaʸr, dunatos ⱪalinagōgaʸsai kai holon to sōma. )

3:2 δυνατος ¦ δυναμενος PCK

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 3:1–12: Believers must be careful what they say

In this section, James warned believers to be careful with their speech. When believers do not control what they say, it can have a devastating, evil impact. This was an especially serious danger for those who taught others in the church. James reinforced his warning with a series of comparisons or illustrations to show how important it is that Christians control their speech.

Introduction

3:1–2a: Becoming a teacher in the church is a serious thing to do

The tongue is compared to small things which have large effects

3:2b–3	A small bit can turn a horse
3:4–5c	A small rudder can turn a sailing ship
3:5d–6	A small fire can destroy much
3:7–8	Animals can be tamed but not our tongues

Each of us should be consistent in using our tongue for good

3:9–10	The tongue should not be used for both blessing and cursing
3:11	Springs produce one kind of water
3:12	Trees produce one kind of fruit

Some other possible headings for this section are:

We must control our speechTranslator’s Handbook on James, page 100.

Controlling the things we say (NCV)

Paragraph 3:2–3

In this paragraph, James explained why teachers are in danger of being condemned at the Judgment. It is because the most difficult thing for a human being to control is what he says. If he can control what he says, he can control everything he does. James illustrated his point by a comparison with how a man controls a horse.

3:2a

We all stumble in many ways.

¶ We^(incl) all frequently do wrong things.
¶ We^(incl) all often sin.

Verse 3:2 is connected to 3:1 by a Greek conjunction that is often translated as “for” (as in the RSV). Here it indicates that 3:2 is the basis for the warning in 3:1. Verse 3:2 also introduces the topic of speech. This topic applies to all people, not just to teachers.

Some versions are like the BSB and do not translate this conjunction.

We all: The phrase We all refers to all human beings. Here it does not just refer to teachers. Therefore, the word We includes James’ readers as well as James himself.

stumble: The Greek word that the BSB translates as stumble is used figuratively. In this context of Christian believers, it refers to doing something wrong or sinning.

Some other ways to translate this word are:

sin

make many mistakes (RSV)

do…wrong things (CEV)

Here this word does not mean “physically slip and fall.” This word also occurs in 2:10b.

in many ways: The Greek word that the BSB translates as in many ways can mean:

“many times.” For example:
often (GNT)
“in many matters/ways.” For example:
in many ways (NJB)

The choice of one of these meanings does not need to exclude the other. If someone sins many times, it is likely that he also sins in many matters. If he sins in many matters, he also sins often. If possible, translate this word in a way that can include both meanings.

3:2b

If anyone is never at fault in what he says,

If anyone does not sin in his speech,
The person who never says anything wrong

If anyone is never at fault in what he says: This clause means “if anyone never says anything wrong.” It is not clear whether or not James thought that there are such people. It is best to leave it open in your translation.

Some other ways to translate this clause are:

But if a person never makes a mistake in what he says (GNT)

If people never said anything wrong (NCV)

the person who never sins in his speech

is never at fault: The words is…at fault translate the same Greek word that the BSB translates as “stumble” earlier in the verse. If possible, use the same expression in both places. Here James was talking about sins such as slander, insults, angry words, lying, and cursing. These words do not refer to speaking when it is not one’s turn, or making grammatical mistakes.

3:2c

he is a perfect man,

that person is perfect/mature,
is perfect/complete.

he: The pronoun he refers back to “anyone” in 3:2b. In some languages, it is more natural to use another word or phrase here. For example:

such a person

Depending on how you translated “anyone” in 3:2b, you may have to translate this word as “they,” “you,” or “we.”

is a perfect man: The Greek word that the BSB translates as perfect also means “complete” or “mature” (CEV).

This word also occurs in 1:4. There, the BSB translates it as “mature.”

3:2d

able to control his whole body.

and he is able to bridle his entire body.
He is able to control himself completely.

able to control his whole body: The Greek word that the BSB translates as to control is literally “to bridle” (as in the RSV). For example:

able to bridle his whole body (ESV)

This word refers to the way people control horses using rope or straps around the head and mouth. These straps are called a bridle. (See the illustration above.) The verb is also “bridle.” (For example, “He bridles his horse.”)

Here this word is a metaphor. James compared someone who is able to control his body to a horse that is bridled. They are similar in that both can be controlled. Both can be taught to obey.

This metaphor continues in 3:3a. So, if possible, you should translate the metaphor here. If it is not possible, you can translate the meaning without a metaphor. For example:

able to control the entire body (NET)

able to restrain/manage his whole body

This same Greek word occurs in 1:26.

his whole body: The phrase his whole body refers to “a person’s entire being.” It refers to “everything that he does.” James was saying that if a person can bridle/control what he says, he will have no difficulty controlling what he does with the rest of his body. He can control everything he thinks and does.

Some other ways to translate this phrase are:

every part of his body (REB)

everything he does (GW)

every other part of his personality (JBP)

control themselves in every other way (NLT96)

UTN uW Translation Notes:

Note 1 topic: grammar-connect-logic-result

γὰρ

(Some words not found in SR-GNT: πολλά Γάρ πταίομεν ἅπαντες Εἰ τὶς ἐν λόγῳ οὒ πταίει οὗτος τέλειος ἀνήρ δυνατός χαλιναγωγῆσαι καί ὅλον τό σῶμα)

James is using For to introduce the reason why most of his readers should not become teachers, not the reason why God will judge teachers more strictly. If it would be helpful to your readers, you could explain this reason more fully as a separate sentence, as UST does.

πολλὰ & πταίομεν ἅπαντες

James is using the adjective much as an adverb. Alternate translation: [we all stumble in many ways]

Note 2 topic: figures-of-speech / exclusive

πολλὰ & πταίομεν ἅπαντες

James is now speaking of himself and other teachers and also of his readers and people in general, so the pronoun we is inclusive here. Alternate translation: [everyone stumbles in many ways]

Note 3 topic: figures-of-speech / metaphor

πολλὰ & πταίομεν ἅπαντες & ἐν λόγῳ οὐ πταίει

As in [2:10](../02/10.md), James is speaking of people sinning as if they would stumble, that is, trip and lose their balance while walking. Alternate translation: [we all sin in many ways … does not sin in word]

Note 4 topic: figures-of-speech / metonymy

εἴ τις ἐν λόγῳ οὐ πταίει

James is using the term word to mean what people say by using words. Alternate translation: [If anyone does not sin in what he says] or [If anyone does not say things that are wrong]

οὗτος τέλειος ἀνήρ

this ˓a˒_perfect man_‹is›

As in [1:4](../01/04.md) and several other places earlier in this letter, the term perfect refers to something that has developed to the point where it is fully suited to its purpose. Alternate translation: [he is a spiritually mature person]

Note 5 topic: figures-of-speech / metaphor

δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα

As in [1:26](../01/26.md), James speaks of a person being able to bridle himself as if that person were controlling a horse with a bridle. Alternate translation: [able to control his whole body]

Note 6 topic: figures-of-speech / synecdoche