1 Peter 3
How wives are to behave to their husbands. What ornaments they are to seek. Exhortations to divers Virtues.
Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierum 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,
considerantes in timore castam conversationem vestram.
Considering your chaste conversation with fear.
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:
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.
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:
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.
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.
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:
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.
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.
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:
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.
Et quis est qui vobis noceat, si boni æmulatores fueritis?
And who is he that can hurt you, if you be zealous of good?
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.
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.
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.
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.
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,
In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
In which also coming he preached to those spirits that were in prison:
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.
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.
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.