Petri I 3
1 Similiter et mulieres subditae sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant,
Wives, be ruled by your husbands; so that even if some of them give no attention to the word, their hearts may be changed by the behaviour of their wives,
2 considerantes in timore castam conversationem vestram.
When they see your holy behaviour in the fear of God.
3 Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorumve cultus:
Do not let your ornaments be those of the body such as dressing of the hair, or putting on of jewels of gold or fair clothing;
4 sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
But let them be those of the unseen man of the heart, the ever-shining ornament of a gentle and quiet spirit, which is of great price in the eyes of God.
5 Sic enim aliquando et sanctae mulieres, sperantes in Deo, ornabant se, subiectae propriis viris.
And these were the ornaments of the holy women of the past, whose hope was in God, being ruled by their husbands:
6 Sicut Sara obediebat Abrahae, dominum eum vocans: cuius estis filiae benefacientes, et non pertimentes ullam perturbationem.
As Sarah was ruled by Abraham, naming him lord; whose children you are if you do well, and are not put in fear by any danger.
7 Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiae vitae: ut non impediantur orationes vestrae.
And you husbands, give thought to your way of life with your wives, giving honour to the woman who is the feebler vessel, but who has an equal part in the heritage of the grace of life; so that you may not be kept from prayer.
8 In fide autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles:
Last of all, see that you are all in agreement; feeling for one another, loving one another like brothers, full of pity, without pride:
9 non reddentes malum pro malo, nec maledictum pro maledicto, sed econtrario benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis.
Not giving back evil for evil, or curse for curse, but in place of cursing, blessing; because this is the purpose of God for you that you may have a heritage of blessing.
10 Qui enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia eius ne loquantur dolum.
For it is said, Let the man who has a love of life, desiring to see good days, keep his tongue from evil and his lips from words of deceit:
11 Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
And let him be turned from evil and do good; searching for peace and going after it with all his heart.
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 upright, and his ears are open to their prayers: but the face of the Lord is against those who do evil.
13 Et quis est qui vobis noceat, si boni aemulatores fueritis?
Who will do you any damage if you keep your minds fixed on what is good?
14 Sed et si quid patimini propter iustitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
But you are happy if you undergo pain because of righteousness; have no part in their fear and do not be troubled;
15 Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est, fide et spe.
But give honour to Christ in your hearts as your Lord; and be ready at any time when you are questioned about the hope which is in you, to give an answer in the fear of the Lord and without pride;
16 sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt de vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
Being conscious that you have done no wrong; so that those who say evil things about your good way of life as Christians may be put to shame.
17 Melius est enim ut benefacientes (si voluntas Dei velit) pati, quam malefacientes.
Because if it is God's purpose for you to undergo pain, it is better to do so for well-doing than for evil-doing.
18 quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatos quidem carne, vivificatos autem spiritu.
Because Christ once went through pain for sins, the upright one taking the place of sinners, so that through him we might come back to God; being put to death in the flesh, but given life in the Spirit;
19 In quo et his, qui in carcere erant, spiritibus veniens praedicavit:
By whom he went to the spirits in prison, preaching to those
20 qui increduli fuerant aliquando, quando expectabant Dei patientiam in diebus Noe, cum fabricaretur arca: in qua pauci, id est octo animae salvae factae sunt per aquam.
Who, in the days of Noah, went against God's orders; but God in his mercy kept back the punishment, while Noah got ready the ark, in which a small number, that is to say eight persons, got salvation through water:
21 Quod et vos nunc similis formae salvos fecit baptisma: non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu Christi,
And baptism, of which this is an image, now gives you salvation, not by washing clean the flesh, but by making you free from the sense of sin before God, through the coming again of Jesus Christ from the dead;
22 qui est in dextera Dei, deglutiens mortem ut vitae aeternae heredes efficeremur: profectus in caelum subiectis sibi angelis, et potestatibus, et virtutibus.
Who has gone into heaven, and is at the right hand of God, angels and authorities and powers having been put under his rule.
A Dove is Sent Forth from the Ark
