Epistola I Petri

Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant:

In 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,

Similiter et mulieres subdito es ad viros suo: ut etsi qui non crede verbo, per muliere conversatione sine verbo lucrifie:

considerantes in timore castam conversationem vestram.

Considering your chaste conversation with fear.

Considera in timore casto conversatione vestro.

Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:

Whose adorning, let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:

De qui non es extrinsecus capilla, aut circumdatione de auro, aut de indumento de vestimentos cultu:

sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.

But the hidden man of the heart, in the incorruptibility of a quiet and a meek spirit which is rich in the sight of God.

Sed qui absconde es de corde homine, in incorruptibilitate de quiete, et modesto de spiritu, qui es in conspectu de Deo locuplo.

Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.

For after this manner heretofore, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands:

Sic nam aliquando et sancto mulieres, spera in Deo, orna se, subicie propria viros.

Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.

As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well and not fearing any disturbance.

Sicut Sara obedi de Abrahame, domino illo voca: de que es filias beneface, et non pertimente ullo perturbatione.

Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ.

Ye 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.

Viros similiter cohabita secundo scientia, quasi infirmiori vasculo muliebri impartie honore, sicut et cohaeredes de gratia de vita: ut non orationes impedie vestro.

In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:

And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:

In fine autem omni unanime, compatior de fraternitate amatores, misericorde, modesto, humili:

non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.

Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.

Non redde malo pro malo, nec maledictum pro maledictum, sed ex contrario benedic: quia in hoc voca es, ut benedictione haereditate posside.

Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.

For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

Qui nam vol vita dilige, et dies videre bono, coërce lingua suo ab malo, et labias de illo ne loque dolo.

Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:

Let him decline from evil and do good: Let him seek after peace and pursue it:

Declina ab malo, et que fac bono: inquire pace, et seque illa:

quia oculi Domini super justos, et aures ejus in preces eorum: vultus autem Domini super facientes mala.

Because 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.

Quia oculos de Domino super iusto, et aures de illo in preces de illos: vultus autem de Domino super fac malo.

Et quis est qui vobis noceat, si boni æmulatores fueritis?

And who is he that can hurt you, if you be zealous of good?

Et qui es qui ad vos noce, si bono aemulatores es?

Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.

But if also you suffer any thing for justice' sake, blessed are ye. And be not afraid of their fear: and be not troubled.

Sed et si quid pate propter iustitia, beato. Timore autem de illos ne time, et non conturba.

Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.

But 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.

Domino autem Christo sanctifica in cordes vestro, para semper ad satisfactione omni posce vos ratione de illa, que in vos es, spe.

Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.

But 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.

Sed cum modestia, et timore, conscientia habe bono: ut in eo, quod detrahe ad vos, confunde, qui calumnia vestro bono in Christo conversatione.

Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.

For it is better doing well (if such be the will of God) to suffer than doing ill.

Melius es nam beneface (si voluntate de Deo vol) pate, quam malefacie.

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 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,

Quia et Christo semel pro peccatos nostro morto es, iusto pro iniusta, ut nos offer ad Deo, mortifica quidem carne, vivifica autem spiritu.

In quo et his, qui in carcere erant, spiritibus veniens prædicavit:

In which also coming he preached to those spirits that were in prison:

In quo et ad hoc, qui in carcere es, spiritus veniente praedica:

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.

Which 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.

Qui incredulus es aliquando, quando expecta de Deo patientia in dies Noë, cum fabrica arca: in quo pauco, id es octo anima, salva fac es per aqua.

Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi.

Whereunto 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.

Quod et vos nunc simili de formas salva fac baptismate: non de carne depositione de sordios, sed de conscientia bono interrogatione in Deo per resurrectione de Iesu de Christo.

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, 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.

Qui es in dextera de Deo, deglutie morte ut de vita aeterno haeres efficie: proficiscor in caelo subicie ad se ad angelos, et ad potestates, et ad virtutes.