The Sacred BibleThe Letter of James
1 2 3 4 5
[Iacobus 1]
[James 1]

{1:1} Iacobus Dei, et Domini nostri Iesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.
{1:1} James, servant of God and of our Lord Jesus Christ, to the twelve tribes of the dispersion, greetings.

{1:2} Omne gaudium existimate fratres mei, cum in tentationes varias incideritis:
{1:2} My brothers, when you have fallen into various trials, consider everything a joy,

{1:3} scientes quod probatio fidei vestræ patientiam operatur.
{1:3} knowing that the proving of your faith exercises patience,

{1:4} Patientia autem opus perfectum habet: ut sitis perfecti et integri in nullo deficientes.
{1:4} and patience brings a work to perfection, so that you may be perfect and whole, deficient in nothing.

{1:5} Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat: et dabitur ei.
{1:5} But if anyone among you is in need of wisdom, let him petition God, who gives abundantly to all without reproach, and it shall be given to him.

{1:6} Postulet autem in fide nihil hæsitans: qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur.
{1:6} But he should ask with faith, doubting nothing. For he who doubts is like a wave on the ocean, which is moved about by the wind and carried away;

{1:7} Non ergo æstimet homo ille quod accipiat aliquid a Domino.
{1:7} then a man should not consider that he would receive anything from the Lord.

{1:8} Vir duplex animo inconstans est in omnibus viis suis.
{1:8} For a man who is of two minds is inconstant in all his ways.

{1:9} Glorietur autem frater humilis in exaltatione sua:
{1:9} Now a humble brother should glory in his exaltation,

{1:10} dives autem in humilitate sua, quoniam sicut flos fœni transibit:
{1:10} and a rich one, in his humiliation, for he will pass away like the flower of the grass.

{1:11} exortus est enim sol cum ardore, et arefecit fœnum, et flos eius decidit, et decor vultus eius deperiit: ita et dives in itineribus suis marcescet.
{1:11} For the sun has risen with a scorching heat, and has dried the grass, and its flower has fallen off, and the appearance of its beauty has perished. So also will the rich one wither away, according to his paths.

{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 who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.

{1:13} Nemo cum tentatur, dicat quoniam a Deo tentatur: Deus enim intentator malorum est: ipse autem neminem tentat.
{1:13} No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.

{1:14} Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.
{1:14} Yet truly, each one is tempted by his own desires, having been enticed and drawn away.

{1:15} Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem.
{1:15} Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.

{1:16} Nolite itaque errare fratres mei dilectissimi.
{1:16} And so, do not choose to go astray, my most beloved brothers.

{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 excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.

{1:18} Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ eius.
{1:18} For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.

{1:19} Scitis fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum: tardus autem ad loquendum, et tardus ad iram.
{1:19} You know this, my most beloved brothers. So let every man be quick to listen, but slow to speak and slow to anger.

{1:20} Ira enim viri, iustitiam Dei non operatur.
{1:20} For the anger of man does not accomplish the justice of God.

{1:21} Propter quod abiicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
{1:21} Because of this, having cast away all uncleanness and an abundance of malice, receive with meekness the newly-grafted Word, which is able to save your souls.

{1:22} Estote autem factores verbi, et non auditores tantum: fallentes vosmetipsos.
{1:22} So be doers of the Word, and not listeners only, deceiving yourselves.

{1:23} Quia si quis auditor est verbi, et non factor: hic comparabitur viro consideranti vultum nativitatis suæ in speculo:
{1:23} For if anyone is a listener of the Word, but not also a doer, he is comparable to a man gazing into a mirror upon the face that he was born with;

~ The word ‘nativitatis’ refers to one’s birth, so ‘vultum nativitatis’ is the face one was born with, i.e. the natural appearance of a man given to him by God. (Now I know that ‘was born with’ is grammatically incorrect because it has a dangling preposition, but this is the way that people talk, so it sounds more natural to phrase it this way.)

{1:24} consideravit enim se, et abiit, et statim oblitus est qualis fuerit.
{1:24} and after considering himself, he went away and promptly forgot what he had seen.

~ By ‘qualis’ is meant the manner of his appearances when he looks in the mirror, in other words, what he sees in the mirror, his God-given appearances.

{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 he who gazes upon the perfect law of liberty, and who remains in it, is not a forgetful hearer, but instead a doer of the work. He shall be blessed in what he does.

{1:26} Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, huius vana est religio.
{1:26} But if anyone considers himself to be religious, but he does not restrain his tongue, but instead seduces his own heart: such a one’s religion is vanity.

{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} This is religion, clean and undefiled before God the Father: to visit orphans and widows in their tribulations, and to keep yourself immaculate, apart from this age.

[Iacobus 2]
[James 2]

{2:1} Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriæ.
{2:1} My brothers, within the glorious faith of our Lord Jesus Christ, do not choose to show favoritism toward persons.

{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 a man has entered your assembly having a gold ring and splendid apparel, and if a poor man has also entered, in dirty clothing,

{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 if you are then attentive to the one who is clothed in excellent apparel, so that you say to him, “You may sit in this good place,” but you say to the poor man, “You stand over there,” or, “Sit below my footstool,”

{2:4} nonne iudicatis apud vosmetipsos, et facti estis iudices cogitationum iniquarum?
{2:4} are you not judging within yourselves, and have you not become judges with unjust thoughts?

{2:5} Audite fratres mei dilectissimi, nonne Deus elegit pauperes in hoc mundo, divites in fide, et heredes regni, quod repromisit Deus diligentibus se?
{2:5} My most beloved brothers, listen. Has not God chosen the poor in this world to be rich in faith and heirs of the kingdom that God has promised to those who love him?

{2:6} Vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad iudicia?
{2:6} But you have dishonored the poor. Are not the rich the ones who oppress you through power? And are not they the ones who drag you to judgment?

{2:7} Nonne ipsi blasphemant bonum nomen, quod invocatum est super vos?
{2:7} Are not they the ones who blaspheme the good name which has been invoked over you?

{2:8} Si tamen legem perficitis regalem secundum Scripturas: Diliges proximum tuum sicut teipsum: bene facitis:
{2:8} So if you perfect the regal law, according to the Scriptures, “You shall love your neighbor as yourself,” then you do well.

{2:9} si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores:
{2:9} But if you show favoritism to persons, then you commit a sin, having been convicted again by the law as transgressors.

{2:10} Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.
{2:10} Now whoever has observed the whole law, yet who offends in one matter, has become guilty of all.

{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 who said, “You shall not commit adultery,” also said, “You shall not kill.” So if you do not commit adultery, but you kill, you have become a transgressor of the law.

{2:12} Sic loquimini, et sic facite sicut per legem libertatis incipientes iudicari.
{2:12} So speak and act just as you are beginning to be judged, by the law of liberty.

{2:13} Iudicium enim sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia iudicium.
{2:13} For judgment is without mercy toward him who has not shown mercy. But mercy exalts itself above judgment.

{2:14} Quid proderit fratres mei si fidem quis dicat se habere, opera autem non habeat? Numquid poterit fides salvare eum?
{2:14} My brothers, what benefit is there if someone claims to have faith, but he does not have works? How would faith be able to save him?

{2:15} Si autem frater, et soror nudi sint, et indigeant victu quotidiano,
{2:15} So if a brother or sister is naked and daily in need of food,

{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 if anyone of you were to say to them: “Go in peace, keep warm and nourished,” and yet not give them the things that are necessary for the body, of what benefit is this?

{2:17} Sic et fides, si non habeat opera, mortua est in semetipsa.
{2:17} Thus even faith, if it does not have works, is dead, in and of itself.

{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} Now someone may say: “You have faith, and I have works.” Show me your faith without works! But I will show you my faith by means of works.

{2:19} Tu credis quoniam unus est Deus: Bene facis: et dæmones credunt, et contremiscunt.
{2:19} You believe that there is one God. You do well. But the demons also believe, and they tremble greatly.

{2:20} Vis autem scire o homo inanis, quoniam fides sine operibus mortua est?
{2:20} So then, are you willing to understand, O foolish man, that faith without works is dead?

{2:21} Abraham pater noster nonne ex operibus iustificatus est, offerens Isaac filium suum super altare?
{2:21} Was not our father Abraham justified by means of works, by offering his son Isaac upon the altar?

{2:22} Vides quoniam fides cooperabatur operibus illius: et ex operibus fides consummata est?
{2:22} Do you see that faith was cooperating with his works, and that by means of works faith was brought to fulfillment?

{2:23} Et suppleta est Scriptura, dicens: Credidit Abraham Deo, et reputatum est illi ad iustitiam, et amicus Dei appellatus est.
{2:23} And so the Scripture was fulfilled which says: “Abraham believed God, and it was reputed to him unto justice.” And so he was called the friend of God.

{2:24} Videtis quoniam ex operibus iustificatur homo, et non ex fide tantum?
{2:24} Do you see that a man is justified by means of works, and not by faith alone?

{2:25} Similiter et Rahab meretrix, nonne ex operibus iustificata est, suscipiens nuncios, et alia via eiiciens?
{2:25} Similarly also, Rahab, the harlot, was she not justified by works, by receiving the messengers and sending them out through another way?

{2:26} Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.
{2:26} For just as the body without the spirit is dead, so also faith without works is dead.

[Iacobus 3]
[James 3]

{3:1} Nolite plures magistri fieri fratres mei, scientes quoniam maius iudicium sumitis.
{3:1} My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.

{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 we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around.

{3:3} Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.
{3:3} For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around.

{3:4} Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.
{3:4} Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will.

{3:5} Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!
{3:5} So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest.

{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 so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell.

{3:7} Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:
{3:7} For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature.

{3:8} linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.
{3:8} But no man is able to rule over the tongue, a restless evil, full of deadly poison.

{3:9} In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.
{3:9} By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God.

{3:10} Ex ipso ore procedit benedictio, et maledictio. Non oportet, fratres mei, hæc ita fieri.
{3:10} From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so!

{3:11} Numquid fons de eodem foramine emanat dulcem, et amaram aquam?
{3:11} Does a fountain emit, out of the same opening, both sweet and bitter water?

{3:12} Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.
{3:12} My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water.

{3:13} Quis sapiens, et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.
{3:13} Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom.

{3:14} Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem.
{3:14} But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth.

{3:15} Non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.
{3:15} For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical.

{3:16} Ubi enim zelus et contentio: ibi inconstantia, et omne opus pravum.
{3:16} For wherever envy and contention is, there too is inconstancy and every depraved work.

{3:17} Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia, et fructibus bonis, non iudicans, sine simulatione.
{3:17} But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.

~ The word ‘modesta’ in this context is closer to meekness, or even self-restraint, than to modesty. The idea of modesty is included in ‘pudica’. Notice the progression that is necessary to obtain and increase in wisdom: first one must be chaste, for the unchaste are never wise, then peaceful, for violence does not lead to wisdom, then meek, then open to accepting truth, then actually consenting to those truths and other good things, which then results in the ability to be merciful and to bear much fruit.

{3:18} Fructus autem iustitiæ, in pace seminatur, facientibus pacem.
{3:18} And so the fruit of justice is sown in peace by those who make peace.

[Iacobus 4]
[James 4]

{4:1} Unde bella, et lites in vobis? Nonne hinc? Ex concupiscentiis vestris, quæ militant in membris vestris?
{4:1} Where do wars and contentions among you come from? Is it not from this: from your own desires, which battle within your members?

{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} You desire, and you do not have. You envy and you kill, and you are unable to obtain. You argue and you fight, and you do not have, because you do not ask.

{4:3} Petitis, et non accipitis: eo quod male petatis: ut in concupiscentiis vestris insumatis.
{4:3} You ask and you do not receive, because you ask badly, so that you may use it toward your own desires.

{4:4} Adulteri nescitis quia amicitia huius mundi, inimica est Dei? Quicumque ergo voluerit amicus esse sæculi huius, inimicus Dei constituitur.
{4:4} You adulterers! Do you not know that the friendship of this world is hostile to God? Therefore, whoever has chosen to be a friend of this world has been made into an enemy of God.

{4:5} An putatis quia inaniter Scriptura dicat: Ad invidiam concupiscit spiritus, qui habitat in vobis?
{4:5} Or do you think that Scripture says in vain: “The spirit which lives within you desires unto envy?”

{4:6} Maiorem autem dat gratiam. Propter quod dicit: Deus superbis resistit, humilibus autem dat gratiam.
{4:6} But he gives a greater grace. Therefore he says: “God resists the arrogant, but he gives grace to the humble.”

{4:7} Subditi ergo estote Deo, resistite autem diabolo, et fugiet a vobis.
{4:7} Therefore, be subject to God. But resist the devil, and he will flee from you.

{4:8} Appropinquate Deo, et appropinquabit vobis. Emundate manus, peccatores: et purificate corda, duplices animo.
{4:8} Draw near to God, and he will draw near to you. Cleanse your hands, you sinners! And purify your hearts, you duplicitous souls!

{4:9} Miseri estote, et lugete, et plorate: risus vester in luctum convertatur, et gaudium in mœrorem.
{4:9} Be afflicted: mourn and weep. Let your laughter be turned into mourning, and your gladness into sorrow.

{4:10} Humiliamini in conspectu Domini, et exaltabit vos.
{4:10} Be humbled in the sight of the Lord, and he will exalt you.

{4:11} Nolite detrahere alterutrum fratres. Qui detrahit fratri, aut qui iudicat fratrem suum, detrahit legi, et iudicat legem. Si autem iudicas legem: non es factor legis, sed iudex.
{4:11} Brothers, do not choose to slander one another. Whoever slanders his brother, or whoever judges his brother, slanders the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.

{4:12} Unus est legislator, et iudex, qui potest perdere, et liberare.
{4:12} There is one lawgiver and one judge. He is able to destroy, and he is able to set free.

{4:13} Tu autem quis es, qui iudicas proximum? Ecce nunc qui dicitis: Hodie, aut crastino ibimus in illam civitatem, et faciemus ibi quidem annum, et mercabimur, et lucrum faciemus:
{4:13} But who are you to judge your neighbor? Consider this, you who say, “Today or tomorrow we will go into that city, and certainly we will spend a year there, and we will do business, and we will make our profit,”

{4:14} qui ignoratis quid erit in crastino.
{4:14} consider that you do not know what will be tomorrow.

{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 what is your life? It is a mist that appears for a brief time, and afterwards will vanish away. So what you ought to say is: “If the Lord wills,” or, “If we live,” we will do this or that.

{4:16} Nunc autem exultatis in superbiis vestris. Omnis exultatio talis, maligna est.
{4:16} But now you exult in your arrogance. All such exultation is wicked.

{4:17} Scienti igitur bonum facere, et non facienti, peccatum est illi.
{4:17} Therefore, he who knows that he ought to do a good thing, and does not do it, for him it is a sin.

[Iacobus 5]
[James 5]

{5:1} Agite nunc divites, plorate ululantes in miseriis vestris, quæ advenient vobis.
{5:1} Act now, you who are wealthy! Weep and wail in your miseries, which will soon come upon you!

{5:2} Divitiæ vestræ putrefactæ sunt: et vestimenta vestra a tineis comesta sunt.
{5:2} Your riches have been corrupted, and your garments have been eaten by moths.

{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 have rusted, and their rust will be a testimony against you, and it will eat away at your flesh like fire. You have stored up wrath for yourselves unto the last days.

{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} Consider the pay of the workers who reaped your fields: it has been misappropriated by you; it cries out. And their cry has entered into the ears of the Lord of hosts.

{5:5} Epulati estis super terram, et in luxuriis enutristis corda vestra in die occisionis.
{5:5} You have feasted upon the earth, and you have nourished your hearts with luxuries, unto the day of slaughter.

{5:6} Addixistis, et occidistis Iustum, et non resistit vobis.
{5:6} You led away and killed the Just One, and he did not resist you.

{5:7} Patientes igitur estote fratres usque ad adventum Domini. Ecce agricola expectat pretiosum fructum terræ, patienter ferens donec accipiat temporaneum, et serotinum.
{5:7} Therefore, be patient, brothers, until the advent of the Lord. Consider that the farmer anticipates the precious fruit of the earth, waiting patiently, until he receives the early and the late rains.

~ The early and the late rains figuratively represent the first and second parts of the tribulation, each of which bears the fruit of holiness and of the spread of the Gospel after a time of suffering.

{5:8} Patientes igitur estote et vos, et confirmate corda vestra: quoniam adventus Domini appropinquavit.
{5:8} Therefore, you too should be patient and should strengthen your hearts. For the advent of the Lord draws near.

{5:9} Nolite ingemiscere fratres in alterutrum, ut non iudicemini. Ecce iudex ante ianuam assistit.
{5:9} Brothers, do not complain against one another, so that you may not be judged. Behold, the judge stands before the door.

{5:10} Exemplum accipite, fratres, exitus mali, laboris, et patientiæ, Prophetas: qui locuti sunt in nomine Domini.
{5:10} My brothers, consider the Prophets, who spoke in the name of the Lord, as an example of departing from evil, of labor, and of patience.

{5:11} Ecce beatificamus eos, qui sustinuerunt. Sufferentiam Iob audistis. Et finem Domini vidistis, quoniam misericors Dominus est, et miserator.
{5:11} Consider that we beatify those who have endured. You have heard of the patient suffering of Job. And you have seen the end of the Lord, that the Lord is merciful and compassionate.

{5:12} Ante omnia autem fratres mei nolite iurare, neque per cælum, neque per terram, neque aliud quodcumque iuramentum. Sit autem sermo vester: Est, est: Non, non: ut non sub iudicio decidatis.
{5:12} But before all things, my brothers, do not choose to swear, neither by heaven, nor by the earth, nor in any other oath. But let your word ‘Yes’ be yes, and your word ‘No’ be no, so that you may not fall under judgment.

{5:13} Tristatur aliquis vestrum? Oret. Æquo animo est? Psallat.
{5:13} Is any of you sad? Let him pray. Is he even-tempered? Let him sing psalms.

~ When one is sad, praying lifts one up out of sadness. When one is calm, singing psalms lifts one up again, to exultation. The expression ‘aequo amino’ refers to a calm and level mood. The word ‘psallat’ is not merely singing but the singing of hymns and psalms.

{5:14} Infirmatur quis in vobis? Inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini:
{5:14} Is anyone ill 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.

~ The Sacrament of the Anointing of the Sick can forgive sins.

{5:15} et oratio fidei salvabit infirmum, et alleviabit eum Dominus: et si in peccatis sit, remittentur ei.
{5:15} And a prayer of faith will save the infirm, and the Lord will alleviate him. And if he has sins, these will be forgiven him.

{5:16} Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini: multum enim valet deprecatio iusti assidua.
{5:16} Therefore, confess your sins to one another, and pray for one another, so that you may be saved. For the unremitting prayer of a just person prevails over many things.

{5:17} Elias homo erat similis nobis passibilis: et oratione oravit ut non pluret super terram, et non pluit annos tres, et menses sex.
{5:17} Elijah was a mortal man like us, and in prayer he prayed that it would not rain upon the earth. And it did not rain for three years and six months.

~ This drought of three and one half years was a foreshadowing of the drought which will occur throughout the whole world during the last half of the Antichrist’s reign (3.5 years). At that time, the two prophets of Revelation will strike the earth with a terrible drought by a word of prayer to God. The repetition in the phrase ‘oratione oravit’ indicates an intensification of the verb; i.e. he prayed intensely.

{5:18} Et rursum oravit: et cælum dedit pluviam, et terra dedit fructum suum.
{5:18} And he prayed again. And the heavens gave rain, and the earth brought forth her fruit.

{5:19} Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum:
{5:19} My brothers, if anyone of you strays from the truth, and if someone converts him,

{5:20} scire debet quoniam qui converti fecerit peccatorem ab errore viæ suæ, salvabit animam eius a morte, et operiet multitudinem peccatorum.
{5:20} he ought to know that whoever causes a sinner to be converted from the error of his ways will save his soul from death and will cover a multitude of sins.

The Sacred BibleThe Letter of James