Petri I 3
1 Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant:
Wives, be subject to your own husbands in like manner, that even if some are disobedient to the word, they may be won through the behavior of the wives without the word,
2 considerantes in timore castam conversationem vestram.
having beheld your pure behavior in fear,
3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
whose adorning—let it not be that which is outward, of braiding of hair, and of putting around of things of gold, or of putting on of garments,
4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
but—the hidden man of the heart, by the incorruptible [thing] of the meek and quiet spirit, which is of great value before God,
5 Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.
for thus once also the holy women who hoped on God were adorning themselves, being subject to their own husbands,
6 Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.
as Sarah was obedient to Abraham, calling him “lord,” of whom you became daughters, doing good, and not fearing any terror.
7 Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ.
Husbands, in like manner, dwelling with [them], according to knowledge, as to a weaker vessel—to the wife—imparting honor, as also being heirs together of the grace of life, that your prayers are not hindered.
8 In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:
And finally, be all of one mind, having fellow-feeling, loving as brothers, compassionate, courteous,
9 non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.
not giving back evil for evil, or reviling for reviling, but on the contrary, blessing, having known that you were called to this, that you may inherit a blessing;
10 Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.
for “he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips—not to speak guile;
11 Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
let him turn aside from evil, and do good, let him seek peace and pursue it;
12 quia oculi Domini super justos, et aures ejus in preces eorum: vultus autem Domini super facientes mala.
because the eyes of the LORD [are] on the righteous, and His ears—to their supplication, but the face of the LORD [is] against those doing evil”;
13 Et quis est qui vobis noceat, si boni æmulatores fueritis?
and who [is] he who will be doing you evil, if you may become imitators of Him who is good?
14 Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
But if you also should suffer because of righteousness, [you are] blessed! And do not be afraid of their fear, nor be troubled,
15 Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
but sanctify the LORD God in your hearts. And always [be] ready for defense to everyone who is asking of you an account concerning the hope that [is] in you, with meekness and fear,
16 Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
having a good conscience, so that whenever they speak against you as evildoers, they may be ashamed—[those] who are maligning your good behavior in Christ;
17 Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
for if the will of God wills it, [it is] better to suffer doing good, than doing evil;
18 Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.
also because Christ suffered once for sin—righteous for unrighteous—that He might lead us to God, indeed having been put to death in the flesh, but having been made alive in the Spirit,
19 In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
by which, having gone, He also preached to the spirits in prison,
20 qui increduli fuerant aliquando, quando exspectabant Dei patientiam in diebus Noë, cum fabricaretur arca: in qua pauci, id est octo animæ, salvæ factæ sunt per aquam.
who sometime [ago] disobeyed when once the long-suffering of God waited, in [the] days of Noah—an ark being prepared—in which few, that is, eight souls, were saved through water,
21 Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi.
also an antitype to immersion which now saves you—not a putting away of the filth of flesh, but the question of a good conscience in regard to God, through the resurrection of Jesus Christ,
22 Qui est in dextera Dei, deglutiens mortem ut vitæ æternæ hæredes efficeremur: profectus in cælum subjectis sibi angelis, et potestatibus, et virtutibus.
who is at the right hand of God, having gone on to Heaven—messengers, and authorities, and powers, having been subjected to Him.
