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, —submitting yourselves unto your own husbands; in order that, if any are not yielding unto the word, through their wives behaviour, they may, without the word, be won,
2 considerantes in timore castam conversationem vestram.
Having been permitted to behold your reverently chaste behaviour, —
3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
Whose adorning, let it be—not the outward, of plaiting the hair and wearing golden ornaments, or putting on of apparel,
4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
But the hidden character, of the heart, —in the incorruptible [ornament] of the quiet, and meek, spirit, which is, in presence of God, of great price.
5 Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.
For, so, at one time, the holy women also, who directed their hope towards God, used to adorn themselves, being in submission unto their own husbands:
6 Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.
As, Sarah, was obedient unto Abraham, calling him, lord, —whose children ye have become—so long as ye are doing good, and not bringing yourselves into fear of any single cause of alarm.
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, dwelling with them according to knowledge, —as unto a weaker vessel, unto the female [vessel], assigning honour, as joint—inheritors also of life’s favour, —to the end that unhindered may be, your prayers.
8 In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:
And, finally, all, being of one mind, having fellow—feeling, attached to the brethren, of tender affection, of lowly mind:
9 non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.
Not returning evil for evil, nor reviling for reviling, but, on the contrary, bestowing a blessing, —because, hereunto, have ye been called, in order that, a blessing, ye might inherit.
10 Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.
For, he that desireth to love, life, and to see good days, Let him cause his tongue to cease from mischief, and lips, that they speak not deceit;
11 Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
Let him turn away from mischief, 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 towards the righteous, and his ears, unto their supplication, —Whereas, the face of the Lord, is against them that are doing mischievous things.
13 Et quis est qui vobis noceat, si boni æmulatores fueritis?
Who, then, is he that shall harm you, if, for that which is good, ye become zealous?
14 Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
Nevertheless, even if ye should suffer for righteousness’ sake, happy [are ye]! Their fear, however, do not 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, the Lord Christ, hallow ye in your hearts, ready always for a defence, unto every one that is asking you a reason concerning, the hope within you, —nevertheless, with meekness and reverence:
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, in order that, wherein they speak against you, they may be put to shame who cast wanton insult on, your good behaviour in Christ.
17 Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
For it is, better, as well-doers, if it should please the pleasure of God, to be suffering, than, as evil-doers:
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, once for all, concerning sins, died, —Just in behalf of unjust, —in order that he might introduce us unto God; being put to death, indeed, in flesh, but made alive in spirit, —
19 In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
In which, even unto the spirits in prison, he went and proclaimed, —
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.
[Spirits] unyielding at one time, when the longsuffering of God was holding forth a welcome in the days of Noah, there being in preparation an ark—[going] into which, a few, that is eight, souls, were brought safely through by means of 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 [water] in manner corresponding, doth, now, save, you also—even immersion, —not a putting away of the filth of the flesh, but the request unto God, for a good conscience, 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, messengers and authorities and powers, having been made subject unto him.
