Comparison
1 Peter 3
Douay-Rheims and Vulgata Clementina, verse by verse.
| Douay-Rheims | Vulgata Clementina | |
|---|---|---|
| 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, subiectae 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: cuius 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, coërceat linguam suam a malo, et labia eius 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 iustos, et aures eius 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 iustitiam, 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, iustus pro iniustis, 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 Noë, 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 Iesu 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 subiectis sibi angelis, et potestatibus, et virtutibus. |
