Petri I 3
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Douay-Rheims Bible, American Edition (1899)
1Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant:
1In like manner also let wives be subject to their husbands: that if any believe not the word, they may be won without the word, by the conversation of the wives.
2considerantes in timore castam conversationem vestram.
2Considering your chaste conversation with fear.
3Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
3Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:
4sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
4But the hidden man of the heart in the incorruptibility of a quiet and a meek spirit, which is rich in the sight of God.
5Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.
5For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:
6Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.
6As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well, and not fearing any disturbance.
7Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ.
7Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel, and as to the co-heirs of the grace of life: that your prayers be not hindered.
8In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:
8And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:
9non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.
9Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.
10Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.
10For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.
11Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
11Let him decline from evil, and do good: let him seek after peace and pursue it:
12quia oculi Domini super justos, et aures ejus in preces eorum: vultus autem Domini super facientes mala.
12Because the eyes of the Lord are upon the just, and his ears unto their prayers: but the countenance of the Lord upon them that do evil things.
13Et quis est qui vobis noceat, si boni æmulatores fueritis?
13And who is he that can hurt you, if you be zealous of good?
14Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
14But if also you suffer any thing for justice’ sake, blessed are ye. And be not afraid of their fear, and be not troubled.
15Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
15But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.
16Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
16But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.
17Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
17For it is better doing well (if such be the will of God) to suffer, than doing ill.
18Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.
18Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,
19In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
19In which also coming he preached to those spirits that were in prison:
20qui 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.
20Which had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.
21Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi.
21Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ.
22Qui est in dextera Dei, deglutiens mortem ut vitæ æternæ hæredes efficeremur: profectus in cælum subjectis sibi angelis, et potestatibus, et virtutibus.
22Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.
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