The Sacred Bible: The First Letter of Peter
[I Petrus 1]
[1 Peter 1]
{1:1} Petrus Apostolus Iesu Christi, electis advenis dispersionis Ponti, Galatiæ, Cappadociæ, Asiæ, et Bithyniæ,
{1:1} Peter, Apostle of Jesus Christ, to the newly-arrived elect of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
~ This letter is to the Christians who were formerly Jews, especially those living away from Jerusalem.
{1:2} secundum præscientiam Dei Patris, in sanctificationem Spiritus, in obedientiam, et aspersionem sanguinis Iesu Christi: Gratia vobis, et pax multiplicetur.
{1:2} in accord with the foreknowledge of God the Father, in the sanctification of the Spirit, with the obedience and the sprinkling of the blood of Jesus Christ: May grace and peace be multiplied for you.
{1:3} Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum misericordiam suam magnam regeneravit nos in spem vivam, per resurrectionem Iesu Christi ex mortuis,
{1:3} Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead:
{1:4} in hereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in cælis in vobis,
{1:4} unto an incorruptible and undefiled and unfading inheritance, which is reserved for you in heaven.
{1:5} qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo.
{1:5} By the power of God, you are guarded through faith for a salvation which is ready to be revealed in the end time.
{1:6} In quo exultabis, modicum nunc si oportet contristari in variis tentationibus:
{1:6} In this, you should exult, if now, for a brief time, it is necessary to be made sorrowful by various trials,
{1:7} ut probatio vestræ fidei multo pretiosior auro (quod per ignem probatur) inveniatur in laudem, et gloriam, et honorem in revelatione Iesu Christi:
{1:7} so that the testing of your faith, which is much more precious than gold tested by fire, may be found in praise and glory and honor at the revelation of Jesus Christ.
{1:8} quem cum non videritis, diligitis: in quem nunc quoque non videntes creditis: credentes autem exultabitis lætitia inenarrabili, et glorificata:
{1:8} For though you have not seen him, you love him. In him also, though you do not see him, you now believe. And in believing, you shall exult with an inexpressible and glorious joy,
{1:9} reportantes finem fidei vestræ, salutem animarum.
{1:9} returning with the goal of your faith, the salvation of souls.
{1:10} De qua salute exquisierunt, atque scrutati sunt prophetæ, qui de futura in vobis gratia prophetaverunt:
{1:10} About this salvation, the prophets inquired and diligently searched, those who prophesied about the future grace in you,
{1:11} scrutantes in quod, vel quale tempus significaret in eis Spiritus Christi: prænuncians eas quæ in Christo sunt passiones, et posteriores glorias:
{1:11} inquiring as to what type of condition was signified to them by the Spirit of Christ, when foretelling those sufferings that are in Christ, as well as the subsequent glories.
~ The Greek word ‘kairos’ is translated here as ‘tempus.’ In Greek ‘chronos’ refers to time as in the time of day or a length of time; but kairos is used for the more abstract idea of opportunity or conditions or timing, as in the English expression ‘the right time.’ So the translation here is not that the Prophets were seeking to know the date of the arrival of Christ, but rather what condition and circumstances would bring the Messiah. So tempus is translated as condition.
{1:12} quibus revelatum est quia non sibimetipsis, vobis autem ministrabant ea, quæ nunc nunciata sunt vobis per eos, qui evangelizaverunt vobis, Spiritu Sancto misso de cælo, in quem desiderant Angeli prospicere.
{1:12} To them, it was revealed that they were ministering, not for themselves, but for you those things which have now been announced to you through those who have preached the Gospel to you, through the Holy Spirit, who was sent down from heaven to the One upon whom the Angels desire to gaze.
{1:13} Propter quod succincti lumbos mentis vestræ, sobrii perfecte sperate in eam, quæ offertur vobis, gratiam, in revelationem Iesu Christi:
{1:13} For this reason, gird the waist of your mind, be sober, and hope perfectly in the grace that is offered to you in the revelation of Jesus Christ.
{1:14} quasi filii obedientiæ, non configurati prioribus ignorantiæ vestræ desideriis:
{1:14} Be like sons of obedience, not conforming to the desires of your former ignorance,
{1:15} sed secundum eum, qui vocavit vos, Sanctum: et ipsi in omni conversatione sancti sitis:
{1:15} but in accord with him who has called you: the Holy One. And in every behavior, you yourself must be holy,
{1:16} quoniam scriptum est: Sancti eritis, quoniam ego Sanctus sum.
{1:16} for it is written: “You shall be holy, for I am Holy.”
{1:17} Et si Patrem invocatis eum, qui sine acceptione personarum iudicat secundum uniuscuiusque opus, in timore incolatus vestri tempore conversamini.
{1:17} And if you invoke as Father him who, without showing favoritism to persons, judges according to each one’s work, then act in fear during the time of your sojourning here.
{1:18} Scientes quod non corruptibilibus auro, vel argento redempti estis de vana vestra conversatione paternæ traditionis:
{1:18} For you know that it was not with corruptible gold or silver that you were redeemed away from your useless behavior in the traditions of your fathers,
{1:19} sed pretioso sanguine quasi agni immaculati Christi, et incontaminati:
{1:19} but it was with the precious blood of Christ, an immaculate and undefiled lamb,
{1:20} præcogniti quidem ante mundi constitutionem, manifestati autem novissimis temporibus propter vos,
{1:20} foreknown, certainly, before the foundation of the world, and made manifest in these latter times for your sake.
{1:21} qui per ipsum fideles estis in Deo, qui suscitavit eum a mortuis, et dedit ei gloriam, ut fides vestra, et spes esset in Deo:
{1:21} Through him, you have been faithful to God, who raised him up from the dead and gave him glory, so that your faith and hope would be in God.
{1:22} Animas vestras castificantes in obedientia charitatis, in fraternitatis amore, simplici ex corde invicem diligite attentius:
{1:22} So chastise your souls with the obedience of charity, in fraternal love, and love one another from a simple heart, attentively.
{1:23} renati non ex semine corruptibili, sed incorruptibili per verbum Dei vivi, et permanentis in æternum:
{1:23} For you have been born again, not from corruptible seed, but from what is incorruptible, from the Word of God, living and remaining for all eternity.
{1:24} quia omnis caro ut fœnum: et omnis gloria eius tamquam flos fœni: exaruit fœnum, et flos eius decidit.
{1:24} For all flesh is like the grass and all its glory is like the flower of the grass. The grass withers and its flower falls away.
{1:25} Verbum autem Domini manet in æternum. Hoc est autem verbum, quod evangelizatum est in vos.
{1:25} But the Word of the Lord endures for eternity. And this is the Word that has been evangelized to you.
[I Petrus 2]
[1 Peter 2]
{2:1} Deponentes igitur omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones,
{2:1} Therefore, set aside all malice and all deceitfulness, as well as falseness and envy and every detraction.
{2:2} sicut modo geniti infantes, rationabile, sine dolo lac concupiscite: ut in eo crescatis in salutem:
{2:2} Like newborn infants, desire the milk of reasonableness without guile, so that by this you may increase unto salvation,
{2:3} si tamen gustastis quoniam dulcis est Dominus.
{2:3} if it is true that you have tasted that the Lord is sweet.
{2:4} Ad quem accedentes lapidem vivum, ab hominibus quidem reprobatum, a Deo autem electum, et honorificatum:
{2:4} And approaching him as if he were a living stone, rejected by men, certainly, but elect and honored by God,
{2:5} et ipsi tamquam lapides vivi superædificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Iesum Christum:
{2:5} be also yourselves like living stones, built upon him, a spiritual house, a holy priesthood, so as to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
~ The word ‘superædificamini’ is difficult to render exactly in English; it has the sense of building upon something else, i.e. Christ as the cornerstone, or of building up again and again.
{2:6} Propter quod continet Scriptura: Ecce pono in Sion lapidem summum angularem, electum, pretiosum: et qui crediderit in eum, non confundetur.
{2:6} Because of this, Scripture asserts: “Behold, I am setting in Zion a chief cornerstone, elect, precious. And whoever will have believed in him will not be confounded.”
{2:7} Vobis igitur honor credentibus: non credentibus autem lapis, quem reprobaverunt ædificantes, hic factus est in caput anguli:
{2:7} Therefore, to you who believe, he is honor. But to those who do not believe, the stone which the builders have rejected, the same has been made into the head of the corner,
{2:8} et lapis offensionis, et petra scandali his, qui offendunt verbo, nec credunt in quo et positi sunt.
{2:8} and a stone of offense, and a rock of scandal, to those who are offended by the Word; neither do they believe, though they also have been built upon him.
~ The last part of the verse refers to those Jews who do not believe in Christ even though they also have been built upon him (since Christ is hidden throughout the Old Testament). They also are meant to be living stones placed upon the living Word of God, but they refuse to believe.
{2:9} Vos autem genus electum, regale sacerdotium, gens sancta, populus acquisitionis: ut virtutes annuncietis eius, qui de tenebris vos vocavit in admirabile lumen suum.
{2:9} But you are a chosen generation, a royal priesthood, a holy nation, an acquired people, so that you may announce the virtues of him who has called you out of darkness into his marvelous light.
{2:10} Qui aliquando non populus, nunc autem populus Dei: qui non consecuti misericordiam, nunc autem misericordiam consecuti.
{2:10} Though in past times you were not a people, yet now you are the people of God. Though you had not obtained mercy, yet now you have obtained mercy.
{2:11} Charissimi, obsecro vos tamquam advenas et peregrinos abstinere vos a carnalibus desideriis, quæ militant adversus animam,
{2:11} Most beloved, I beg you, as new arrivals and sojourners, to abstain from carnal desires, which battle against the soul.
{2:12} conversationem vestram inter Gentes habentes bonam: ut in eo, quod detrectant de vobis tamquam de malefactoribus, ex bonis operibus vos considerantes, glorificent Deum in die visitationis.
{2:12} Keep your behavior among the Gentiles to what is good, so that, when they slander you as if you were evildoers, they may, by the good works that are seen in you, glorify God on the day of visitation.
{2:13} Subiecti igitur estote omni humanæ creaturæ propter Deum: sive regi quasi præcellenti:
{2:13} Therefore, be subject to every human creature because of God, whether it is to the king as preeminent,
{2:14} sive ducibus tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum:
{2:14} or to leaders as having been sent from him for vindication over evildoers, it is truly for the praise of what is good.
{2:15} quia sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam:
{2:15} For such is the will of God, that by doing good you may bring about the silence of imprudent and ignorant men,
{2:16} quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed sicut servi Dei.
{2:16} in an open manner, and not as if cloaking malice with liberty, but like servants of God.
{2:17} Omnes honorate: fraternitatem diligite: Deum timete: Regem honorificate.
{2:17} Honor everyone. Love brotherhood. Fear God. Honor the king.
{2:18} Servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam dyscolis.
{2:18} Servants, be subject to your masters with all fear, not only to the good and meek, but also to the unruly.
{2:19} Hæc est enim gratia, si propter Dei conscientiam sustinet qui tristitias, patiens iniuste.
{2:19} For this is grace: when, because of God, a man willingly endures sorrows, suffering injustice.
{2:20} Quæ enim est gloria, si peccantes, et colaphizati suffertis? Sed si bene facientes patienter sustinetis: hæc est gratia apud Deum.
{2:20} For what glory is there, if you sin and then suffer a beating? But if you do well and suffer patiently, this is grace with God.
{2:21} In hoc enim vocati estis: quia et Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia eius.
{2:21} For you have been called to this because Christ also suffered for us, leaving you an example, so that you would follow in his footsteps.
{2:22} qui peccatum non fecit, nec inventus est dolus in ore eius:
{2:22} He committed no sin, neither was deceit found in his mouth.
{2:23} qui cum malediceretur, non maledicebat: cum pateretur, non comminabatur: tradebat autem iudicanti se iniuste:
{2:23} And when evil was spoken against him, he did not speak evil. When he suffered, he did not threaten. Then he handed himself over to him who judged him unjustly.
{2:24} qui peccata nostra ipse pertulit in corpore suo super lignum: ut peccatis mortui, iustitiæ vivamus: cuius livore sanati estis.
{2:24} He himself bore our sins in his body upon the tree, so that we, having died to sin, would live for justice. By his wounds, you have been healed.
{2:25} Eratis enim sicut oves errantes, sed conversi estis nunc ad Pastorem, et Episcopum animarum vestrarum.
{2:25} For you were like wandering sheep. But now you have been turned back toward the Pastor and the Bishop of your souls.
[I Petrus 3]
[1 Peter 3]
{3:1} Similiter et mulieres subditæ sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant,
{3:1} Similarly also, wives should be subject to their husbands, so that, even if some do not believe the Word, they may benefit without the Word, through the behavior of these wives,
{3:2} considerantes in timore castam conversationem vestram.
{3:2} as they consider with fear your chaste behavior.
~ The word ‘conversationem’ in Latin can refer to conversation, but it more often refers to behavior or attitude.
{3:3} Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
{3:3} For you, there should be no unnecessary adornment of the hair, or surrounding with gold, or the wearing of ornate clothing.
~ The term ‘extrinsecus capillatura’ refers to any unnecessary adornment of the hair; ‘extrinsecus’ does not mean so much outer as beyond what is necessary. The word ‘cultus’ is essential to the meaning of the last phrase. The wearing of garments is obviously not prohibited, but the wearing of ‘cultus’ garments is prohibited, referring to overly embellished or overly ostentatious clothes.
{3:4} sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
{3:4} Instead, you should be a hidden person of the heart, with the incorruptibility of a quiet and a meek spirit, rich in the sight of God.
{3:5} Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subiectæ propriis viris.
{3:5} For in this way, in past times also, holy women adorned themselves, hoping in God, being subject to their own husbands.
{3:6} Sicut Sara obediebat Abrahæ, dominum eum vocans: cuius estis filiæ benefacientes, et non pertimentes ullam perturbationem.
{3:6} For so Sarah obeyed Abraham, calling him lord. You are her daughters, well-behaved and unafraid of any disturbance.
{3:7} Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiæ vitæ: ut non impediantur orationes vestræ.
{3:7} Similarly, you husbands should live with them in accord with knowledge, bestowing honor on the female as the weaker vessel and as co-heirs of the life of grace, so that your prayers may not be hindered.
{3:8} In fine autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles:
{3:8} And finally, may you all be of one mind: compassionate, loving brotherhood, merciful, meek, humble,
{3:9} non reddentes malum pro malo, nec maledictum pro maledicto, sed econtrario benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis.
{3:9} not repaying evil with evil, nor slander with slander, but, to the contrary, repaying with blessings. For to this you have been called, so that you may possess the inheritance of a blessing.
{3:10} Qui enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia eius ne loquantur dolum.
{3:10} For whoever wants to love life and to see good days should restrain his tongue from evil, and his lips, so that they utter no deceit.
{3:11} Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
{3:11} Let him turn away from evil, and do good. Let him seek peace, and pursue it.
{3:12} Quia oculi Domini super iustos, et aures eius in preces eorum: Vultus autem Domini super facientes mala.
{3:12} For the eyes of the Lord are upon the just, and his ears are with their prayers, but the countenance of the Lord is upon those who do evil.
{3:13} Et quis est qui vobis noceat, si boni æmulatores fueritis?
{3:13} And who is it who can harm you, if you are zealous in what is good?
{3:14} Sed et si quid patimini propter iustitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
{3:14} And yet, even when you suffer something for the sake of justice, you are blessed. So then, do not be afraid with their fear, and do not be disturbed.
{3:15} Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
{3:15} But sanctify Christ the Lord in your hearts, being always ready to give an explanation to all who ask you the reason for that hope which is in you.
{3:16} Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
{3:16} But do so with meekness and fear, having a good conscience, so that, in whatever matter they may slander you, they shall be confounded, since they falsely accuse your good behavior in Christ.
{3:17} Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
{3:17} For it is better to suffer for doing good, if it is the will of God, than for doing evil.
{3:18} Quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem Spiritu.
{3:18} For Christ also died once for our sins, the Just One on behalf of the unjust, so that he might offer us to God, having died, certainly, in the flesh, but having been enlivened by the Spirit.
{3:19} In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
{3:19} And in the Spirit, he preached to those who were in prison, going to those souls
~ This is one of the well-known references to Purgatory in Scripture.
{3:20} qui increduli fuerant aliquando, quando expectabant Dei patientiam in diebus Noe, cum fabricaretur arca: in qua pauci, id est octo animæ salvæ factæ sunt per aquam.
{3:20} who had been unbelieving in past times, while they waited for the patience of God, as in the days of Noah, when the ark was being built. In that ark, a few, that is, eight souls, were saved by water.
{3:21} Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Iesu Christi,
{3:21} And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ.
{3:22} qui est in dextera Dei, deglutiens mortem ut vitæ æternæ heredes efficeremur: profectus in cælum subiectis sibi Angelis, et potestatibus, et virtutibus.
{3:22} He is at the right hand of God, devouring death, so that we may be made heirs to eternal life. And since he has journeyed to heaven, the Angels and powers and virtues are subject to him.
[I Petrus 4]
[1 Peter 4]
{4:1} Christo igitur passo in carne, et vos eadem cogitatione armamini: quia qui passus est in carne, desiit a peccatis:
{4:1} Since Christ has suffered in the flesh, you also should be armed with the same intention. For he who suffers in the flesh desists from sin,
{4:2} Ut iam non desideriis hominum, sed voluntati Dei, quod reliquum est in carne vivat temporis.
{4:2} so that now he may live, for the remainder of his time in the flesh, not by the desires of men, but by the will of God.
{4:3} Sufficit enim præteritum tempus ad voluntatem Gentium consummandam his, qui ambulaverunt in luxuriis, desideriis, vinolentiis, comessationibus, potationibus, et illicitis idolorum cultibus.
{4:3} For the time that has passed is sufficient to have fulfilled the will of the Gentiles, those who have walked in luxuries, lusts, intoxication, feasting, drinking, and the illicit worship of idols.
{4:4} In quo admirantur non concurrentibus vobis in eamdem luxuriæ confusionem, blasphemantes.
{4:4} About this, they wonder why you do not rush with them into the same confusion of indulgences, blaspheming.
{4:5} Qui reddent rationem ei, qui paratus est iudicare vivos et mortuos.
{4:5} But they must render an account to him who is prepared to judge the living and the dead.
{4:6} Propter hoc enim et mortuis evangelizatum est: ut iudicentur quidem secundum homines in carne, vivant autem secundum Deum in Spiritu.
{4:6} For because of this, the Gospel was also preached to the dead, so that they might be judged, certainly, just like men in the flesh, yet also, so that they might live according to God, in the Spirit.
{4:7} Omnium autem finis appropinquavit. Estote itaque prudentes, et vigilate in orationibus.
{4:7} But the end of everything draws near. And so, be prudent, and be vigilant in your prayers.
{4:8} Ante omnia autem, mutuam in vobismetipsis charitatem continuam habentes: quia charitas operit multitudinem peccatorum.
{4:8} But, before all things, have a constant mutual charity among yourselves. For love covers a multitude of sins.
{4:9} Hospitales invicem sine murmuratione:
{4:9} Show hospitality to one another without complaining.
{4:10} Unusquisque, sicut accepit gratiam, in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiæ Dei.
{4:10} Just as each of you has received grace, minister in the same way to one another, as good stewards of the manifold grace of God.
{4:11} Si quis loquitur, quasi sermones Dei: si quis ministrat, tamquam ex virtute, quam administrat Deus: ut in omnibus honorificetur Deus per Iesum Christum: cui est gloria, et imperium in sæcula sæculorum: Amen.
{4:11} When anyone speaks, it should be like words of God. When anyone ministers, it should be from the virtue that God provides, so that in all things God may be honored through Jesus Christ. To him is glory and dominion forever and ever. Amen.
{4:12} Charissimi, nolite peregrinari in fervore, qui ad tentationem vobis fit, quasi novi aliquid vobis contingat:
{4:12} Most beloved, do not choose to sojourn in the passion which is a temptation to you, as if something new might happen to you.
{4:13} sed communicantes Christi passionibus gaudete, ut et in revelatione gloriæ eius gaudeatis exultantes.
{4:13} But instead, commune in the Passion of Christ, and be glad that, when his glory will be revealed, you too may rejoice with exultation.
{4:14} Si exprobramini in nomine Christi, beati eritis: quoniam quod est honoris, gloriæ, et virtutis Dei, et qui est eius Spiritus, super vos requiescit.
{4:14} If you are reproached for the name of Christ, you will be blessed, because that which is of the honor, glory, and power of God, and that which is of his Spirit, rests upon you.
{4:15} Nemo autem vestrum patiatur ut homicida, aut fur, aut maledicus, aut alienorum appetitor.
{4:15} But let none of you suffer for being a murderer, or a thief, or a slanderer, or one who covets what belongs to another.
{4:16} Si autem ut Christianus, non erubescat: glorificet autem Deum in isto nomine.
{4:16} But if one of you suffers for being a Christian, he should not be ashamed. Instead, he should glorify God in that name.
{4:17} Quoniam tempus est ut incipiat iudicium a domo Dei. Si autem primum a nobis: quis finis eorum, qui non credunt Dei Evangelio?
{4:17} For it is time that judgment begin at the house of God. And if it is first from us, what shall be the end of those who do not believe the Gospel of God?
{4:18} Et si iustus vix salvabitur, impius, et peccator ubi parebunt?
{4:18} And if the just man will scarcely be saved, where will the impious and the sinner appear?
{4:19} Itaque et hi, qui patiuntur secundum voluntatem Dei, fideli Creatori commendent animas suas in benefactis.
{4:19} Therefore, too, let those who suffer according to the will of God commend their souls by good deeds to the faithful Creator.
[I Petrus 5]
[1 Peter 5]
{5:1} Seniores ergo, qui in vobis sunt, obsecro, consenior et testis Christi passionum: qui et eius, quæ in futuro revelanda est, gloriæ communicator:
{5:1} Therefore, I beg the elders who are among you, as one who is also an elder and a witness of the Passion of Christ, who also shares in that glory which is to be revealed in the future:
{5:2} pascite qui in vobis est gregem Dei, providentes non coacte, sed spontanee secundum Deum: neque turpis lucri gratia, sed voluntarie:
{5:2} pasture the flock of God that is among you, providing for it, not as a requirement, but willingly, in accord with God, and not for the sake of tainted profit, but freely,
{5:3} neque ut dominantes in cleris, sed forma facti gregis ex animo.
{5:3} not so as to dominate by means of the clerical state, but so as to be formed into a flock from the heart.
{5:4} Et cum apparuerit Princeps pastorum, percipietis immarcescibilem gloriæ coronam.
{5:4} And when the Leader of pastors will have appeared, you shall secure an unfading crown of glory.
~ The phrase ‘in cleris’ refers to the ordained, as is clear from the subsequent verse, which calls Christ the leader of pastors. Therefore, the elders to whom Peter addresses himself are ordained men, i.e. priests and Bishops.
{5:5} Similiter adolescentes subditi estote senioribus. Omnes autem invicem humilitatem insinuate, quia Deus superbis resistit, humilibus autem dat gratiam.
{5:5} Similarly, young persons, be subject to the elders. And infuse all humility among one another, for God resists the arrogant, but to the humble he gives grace.
{5:6} Humiliamini igitur sub potenti manu Dei, ut vos exaltet in tempore visitationis:
{5:6} And so, be humbled under the powerful hand of God, so that he may exalt you in the time of visitation.
{5:7} omnem solicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis.
{5:7} Cast all your cares upon him, for he takes care of you.
{5:8} Sobrii estote, et vigilate: quia adversarius vester diabolus tamquam leo rugiens circuit, quærens quem devoret:
{5:8} Be sober and vigilant. For your adversary, the devil, is like a roaring lion, traveling around and seeking those whom he might devour.
{5:9} Cui resistite fortes in fide: scientes eamdem passionem ei, quæ in mundo est, vestræ fraternitati fieri.
{5:9} Resist him by being strong in faith, being aware that the same passions afflict those who are your brothers in the world.
{5:10} Deus autem omnis gratiæ, qui vocavit nos in æternam suam gloriam in Christo Iesu, modicum passos ipse perficiet, confirmabit, solidabitque.
{5:10} But the God of all grace, who has called us to his eternal glory in Christ Jesus, will himself perfect, confirm, and establish us, after a brief time of suffering.
{5:11} Ipsi gloria, et imperium in sæcula sæculorum: Amen.
{5:11} To him be glory and dominion forever and ever. Amen.
{5:12} Per Silvanum fidelem fratrem vobis, ut arbitror, breviter scripsi: obsecrans et contestans, hanc esse veram gratiam Dei, in qua statis.
{5:12} I have written briefly, through Sylvanus, whom I consider to be a faithful brother to you, begging and testifying that this is the true grace of God, in which you have been established.
{5:13} Salutat vos Ecclesia, quæ est in Babylone coelecta, et Marcus filius meus.
{5:13} The Church which is in Babylon, elect together with you, greets you, as does my son, Mark.
~ The word Babylon is here used to refer to Rome. Mark is the writer of the Gospel of Mark, who himself was a student of Peter. Mark is referred to as Peter’s son, because Mark was about the age of a son to Peter and because the relationship was like that of father and son in the Faith.
{5:14} Salutate invicem in osculo sancto: Gratia vobis omnibus, qui estis in Christo Iesu. Amen.
{5:14} Greet one another with a holy kiss. Grace be to all of you who are in Christ Jesus. Amen.