Petri I 3
1 similiter mulieres subditae suis viris ut et si qui non credunt verbo per mulierum conversationem sine verbo lucri fiant
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 sit non extrinsecus capillaturae 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 cordis est homo in incorruptibilitate quieti et modesti spiritus quod 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 sanctae mulieres sperantes in Deo ornabant se subiectae propriis viris
for thus once also the holy women who hoped on God were adorning themselves, being subject to their own husbands,
6 sicut Sarra oboediebat Abrahae dominum eum vocans cuius estis filiae benefacientes et non timentes 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 vaso muliebri inpertientes honorem tamquam et coheredibus gratiae vitae uti ne inpediantur orationes vestrae
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 unianimes conpatientes fraternitatis amatores misericordes humiles
And finally, be all of one mind, having fellow-feeling, loving as brothers, compassionate, courteous,
9 non reddentes malum pro malo vel maledictum pro maledicto sed e contrario benedicentes quia in hoc vocati estis ut benedictionem hereditate 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 videre dies bonos coerceat linguam suam a malo et labia eius 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 autem a malo et faciat bonum inquirat pacem et persequatur eam
let him turn aside from evil, and do good, let him seek peace and pursue it;
12 quia oculi Domini super iustos et aures eius 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 aemulatores 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 iustitiam 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 quae 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 velit voluntas Dei 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 mortuus est iustus pro iniustis ut nos offerret Deo mortificatus 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 praedicavit
by which, having gone, He also preached to the spirits in prison,
20 qui increduli fuerant aliquando quando expectabat Dei patientia in diebus Noe cum fabricaretur arca in qua pauci id est octo animae salvae factae 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 formae salvos facit baptisma non carnis depositio sordium sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu 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 profectus in caelum subiectis 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.
