Douay-Rheims Bible + Latin Vulgate
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How wives are to behave to their husbands. What ornaments they are to seek. Exhortations to divers Virtues.

[1] 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 subditae sint viris suis : ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant :

[2] Considering your chaste conversation with fear.
considerantes in timore castam conversationem vestram.

[3] Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:
Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus :

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

[5] For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:
Sic enim aliquando et sanctae mulieres, sperantes in Deo, ornabant se, subjectae propriis viris.

[6] As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well, and not fearing any disturbance.
Sicut Sara obediebat Abrahae, dominum eum vocans : cujus estis filiae benefacientes, et non pertimentes ullam perturbationem.

[7] 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.
Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohaeredibus gratiae vitae : ut non impediantur orationes vestrae.

[8] 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 omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles :

[9] 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 reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes : quia in hoc vocati estis, ut benedictionem haereditate possideatis.

[10] 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 enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia ejus ne loquantur dolum.

[11] Let him decline from evil, and do good: let him seek after peace and pursue it:
Declinet a malo, et faciat bonum : inquirat pacem, et sequatur eam :

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

[13] And who is he that can hurt you, if you be zealous of good?
Et quis est qui vobis noceat, si boni aemulatores fueritis?

[14] 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 patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.

[15] 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.
Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est, spe.

[16] 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, conscientiam habentes bonam : ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.

[17] For it is better doing well (if such be the will of God) to suffer, than doing ill.
Melius est enim benefacientes ( si voluntas Dei velit) pati, quam malefacientes.

[18] 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 Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.

[19] In which also coming he preached to those spirits that were in prison:
In quo et his, qui in carcere erant, spiritibus veniens praedicavit :

[20] 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 increduli fuerant aliquando, quando exspectabant Dei patientiam in diebus Noe, cum fabricaretur arca : in qua pauci, id est octo animae, salvae factae sunt per aquam.

[21] 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 similis formae salvos fecit baptisma : non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum per resurrectionem Jesu Christi.

[22] 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 est in dextera Dei, deglutiens mortem ut vitae aeternae haeredes efficeremur : profectus in caelum subjectis sibi angelis, et potestatibus, et virtutibus.

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