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| [1]In like manner, the wives, be ye subject to your own husbands, that even if certain are disobedient to the word, through the conversation of the wives, without the word, they may be won, |
[1]Likewise let the wives be subject to their husbands that even they which obey not the word, may without the word be won by the conversation of the wives, |
| [2]having beheld your pure behaviour in fear, |
[2]While they behold your pure conversation, which is with fear. |
| [3]whose adorning -- let it not be that which is outward, of plaiting of hair, and of putting around of things of gold, or of putting on of garments, |
[3]Whose apparelling let it not be outward, with braided hair, and gold put about, or in putting on of apparel. |
| [4]but -- the hidden man of the heart, in the incorruptible thing of the meek and quiet spirit, which is, before God, of great price, |
[4]But let the hidden man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. |
| [5]for thus once also the holy women who did hope on God, were adorning themselves, being subject to their own husbands, |
[5]For even after this manner in time past did the holy women, which trusted in God, tire themselves, and were subject to their husbands. |
| [6]as Sarah was obedient to Abraham, calling him `sir,' of whom ye did become daughters, doing good, and not fearing any terror. |
[6]As Sara obeyed Abraham, and called him Sir: whose daughters ye are, while ye do well, not being afraid of any terror. |
| [7]The husbands, in like manner, dwelling with [them], according to knowledge, as to a weaker vessel -- to the wife -- imparting honour, as also being heirs together of the grace of life, that your prayers be not hindered. |
[7]Likewise ye husbands, dwell with them as men of knowledge, giving honor unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. |
| [8]And finally, being all of one mind, having fellow-feeling, loving as brethren, compassionate, courteous, |
[8]Finally, be ye all of one mind: one suffer with another: love as brethren: be pitiful: be courteous, |
| [9]not giving back evil for evil, or railing for railing, and on the contrary, blessing, having known that to this ye were called, that a blessing ye may inherit; |
[9]Not rendering evil for evil, neither rebuke for rebuke: but contrarywise bless, knowing that ye are thereunto called, that ye should be heirs of blessing. |
| [10]for `he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips -- not to speak guile; |
[10]For if any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak not guile. |
| [11]let him turn aside from evil, and do good, let him seek peace and pursue it; |
[11]Let him eschew evil and do good: let him seek peace, and follow after it. |
| [12]because the eyes of the Lord [are] upon the righteous, and His ears -- to their supplication, and the face of the Lord [is] upon those doing evil;' |
[12]For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: and the face of the Lord is upon them that do evil. |
| [13]and who [is] he who will be doing you evil, if of Him who is good ye may become imitators? |
[13]And who is it that will harm you, if ye follow that which is good? |
| [14]but if ye also should suffer because of righteousness, happy [are ye]! and of their fear be not afraid, nor be troubled, |
[14]Notwithstanding blessed are ye, if ye suffer for righteousness' sake. Yea, fear not their fear, neither be troubled. |
| [15]and the Lord God sanctify in your hearts. And [be] ready always for defence to every one who is asking of you an account concerning the hope that [is] in you, with meekness and fear; |
[15]But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, |
| [16]having a good conscience, that in that in which they speak against you as evil-doers, they may be ashamed who are traducing your good behaviour in Christ; |
[16]And that with meekness and reverence, having a good conscience, that when they speak evil of you as of evildoers, they may be ashamed, which blame your good conversation in Christ. |
| [17]for [it is] better doing good, if the will of God will it, to suffer, than doing evil; |
[17]For it is better (if the will of God be so) that ye suffer for well doing, than for evil doing. |
| [18]because also Christ once for sin did suffer -- righteous for unrighteous -- that he might lead us to God, having been put to death indeed, in the flesh, and having been made alive in the spirit, |
[18]For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was quickened in the spirit. |
| [19]in which also to the spirits in prison having gone he did preach, |
[19]By the which he also went, and preached unto the spirits that were in prison. |
| [20]who sometime disbelieved, when once the long-suffering of God did wait, in days of Noah -- an ark being preparing -- in which few, that is, eight souls, were saved through water; |
[20]Which were in time past disobedient, when once the long suffering of God abode in the days of Noah, while the Ark was preparing, wherein few, that is, eight souls were saved in the water. |
| [21]also to which an antitype doth now save us -- baptism, (not a putting away of the filth of flesh, but the question of a good conscience in regard to God,) through the rising again of Jesus Christ, |
[21]To the which also the figure that now saveth us, even Baptism agreeth (not the putting away of the filth of the flesh, but in that a good conscience maketh request to God) by the resurrection of Jesus Christ, |
| [22]who is at the right hand of God, having gone on to heaven -- messengers, and authorities, and powers, having been subjected to him. |
[22]Which is at the right hand of God, gone into heaven, to whom the Angels, and Powers, and might are subject. |