Petri I 3
1 Similiter et mulieres subditæ sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant,
Again, you married women should submit to your husbands, so that if any of them reject the message, they may, apart from the message, be won over, by the conduct of their wives,
2 considerantes in timore castam conversationem vestram.
as they see your pure, reverent conduct.
3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
Yours should be, not the external adornment of the arrangement of the hair, the wearing of jewellery, or the putting on of dresses,
4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
but the inner life with the imperishable beauty of a quiet and gentle spirit; for this is very precious in God’s sight.
5 Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subiectæ propriis viris.
It was by this that the holy women of old, who rested their hopes on God, adorned themselves; submitting to their husbands,
6 Sicut Sara obediebat Abrahæ, dominum eum vocans: cuius estis filiæ benefacientes, et non pertimentes ullam perturbationem.
as Sarah did, who obeyed Abraham, and called him master. And you are her true children, as long as you live good lives, and let nothing terrify you.
7 Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiæ vitæ: ut non impediantur orationes vestræ.
Again, those of you who are married men should live considerately with their wives, showing due regard to their sex, as physically weaker than their own, and not forgetting that they share with you in the gift of life. Then you will be able to pray without hindrance.
8 In fine autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles:
Lastly, you should all be united, sympathetic, full of love for each other, kind-hearted, humble-minded;
9 non reddentes malum pro malo, nec maledictum pro maledicto, sed econtrario benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis.
never returning evil for evil, or abuse for abuse, but, on the contrary, blessing. It was to this that you were called – to obtain a blessing!
10 Qui enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia eius ne loquantur dolum.
“The person who wants to enjoy life and see happy days – they should keep their tongue from evil and their lips from deceitful words,
11 Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
they should turn from evil and do good, They should seek for peace and follow after it;
12 Quia oculi Domini super iustos, et aures eius in preces eorum: Vultus autem Domini super facientes mala.
For the eyes of the Lord are on the righteous, and his ears are attentive to their prayers, but the face of the Lord is set against those who do wrong.”
13 Et quis est qui vobis noceat, si boni æmulatores fueritis?
Who, indeed, is there to harm you, if you prove yourselves to be eager for what is good?
14 Sed et si quid patimini propter iustitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
Even if you should suffer for righteousness, count yourselves blessed! “Do not let people terrify you, or allow yourselves to be dismayed.”
15 Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
Revere the Christ as Lord in your hearts; always ready to give an answer to anyone who asks your reason for the hope that you cherish, but giving it with courtesy and respect,
16 Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
and keeping your consciences clear, so that, whenever you are maligned, those who vilify your good and Christian conduct may be put to shame.
17 Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
It is better that you should suffer, if that should be God’s will, for doing right, than for doing wrong.
18 Quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem Spiritu.
For Christ himself died to atone for sins once for all – the good on behalf of the bad – that he might bring you to God; his body being put to death, but his spirit entering on new life.
19 In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
And it was then that he went and preached to the imprisoned spirits,
20 qui increduli fuerant aliquando, quando expectabant Dei patientiam in diebus Noe, cum fabricaretur arca: in qua pauci, id est octo animæ salvæ factæ sunt per aquam.
who once were disobedient, at the time when God patiently waited, in the days of Noah, while the ark was being prepared; in which some few lives, eight in all, were saved 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 Iesu Christi,
And baptism, which this foreshadowed, now saves you – not the mere cleansing of the body, but the search of a clear conscience after God – through the resurrection of Jesus Christ,
22 qui est in dextera Dei, deglutiens mortem ut vitæ æternæ heredes efficeremur: profectus in cælum subiectis sibi Angelis, et potestatibus, et virtutibus.
who has gone into heaven, and is at God’s right hand, where angels and archangels and the powers of heaven now yield submission to him.
A Dove is Sent Forth from the Ark
