Petri I 3

1 Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant:

In like manner, ye wives, [be] in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behaviour of their wives;

2 considerantes in timore castam conversationem vestram.

beholding your chaste behaviour [coupled] with fear.

3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:

Whose [adorning] let it not be the outward adorning of plaiting the hair, and of wearing jewels of gold, or of putting on apparel;

4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.

but [let it be] the hidden man of the heart, in the incorruptible [apparel] of a meek and quiet spirit, which is in the sight of God of great price.

5 Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.

For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:

6 Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.

as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.

7 Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ.

Ye husbands, in like manner, dwell with [your wives] according to knowledge, giving honour unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.

8 In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:

Finally, [be] ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:

9 non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.

not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should 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 that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile:

11 Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:

And let him turn away 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.

For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil.

13 Et quis est qui vobis noceat, si boni æmulatores fueritis?

And who is he that will harm you, if ye be zealous of that which is good?

14 Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.

But and if ye should suffer for righteousness’ sake, blessed [are ye]: and fear not their fear, neither 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 in your hearts Christ as Lord: [being] ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet 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; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.

17 Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.

For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.

18 Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.

Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but quickened in the spirit;

19 In quo et his, qui in carcere erant, spiritibus veniens prædicavit:

in which also he went and preached unto 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.

which aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein 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.

which also after a true likeness doth now save you, [even] baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward 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 on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.

A Dove is Sent Forth from the Ark