Chapter 3

Stephens 1550 Textus Receptus
omoiwV ai gunaikeV upotassomenai toiV idioiV andrasin ina kai ei tineV apeiqousin tw logw dia thV twn gunaikwn anastrofhV aneu logou kerdhqhswntai

Scrivener 1894 Textus Receptus
omoiwV ai gunaikeV upotassomenai toiV idioiV andrasin ina kai ei tineV apeiqousin tw logw dia thV twn gunaikwn anastrofhV aneu logou kerdhqhswntai

Byzantine Majority
omoiwV ai gunaikeV upotassomenai toiV idioiV andrasin ina kai ei tineV apeiqousin tw logw dia thV twn gunaikwn anastrofhV aneu logou kerdhqhsontai

Alexandrian
omoiwV [ai] gunaikeV upotassomenai toiV idioiV andrasin ina kai ei tineV apeiqousin tw logw dia thV twn gunaikwn anastrofhV aneu logou kerdhqhsontai

Hort and Westcott
omoiwV gunaikeV upotassomenai toiV idioiV andrasin ina ei tineV apeiqousin tw logw dia thV twn gunaikwn anastrofhV aneu logou kerdhqhsontai

Latin Vulgate
3:1 similiter mulieres subditae suis viris ut et si qui non credunt verbo per mulierum conversationem sine verbo lucri fiant

King James Version
3:1 Likewise, ye wives, [be] in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

American Standard Version
3:1 In like manner, ye wives, be in subjection to your won husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives;

Bible in Basic English
3:1 Wives, be ruled by your husbands; so that even if some of them give no attention to the word, their hearts may be changed by the behaviour of their wives,

Darby's English Translation
3:1 Likewise, wives, be subject to your own husbands, that, even if any are disobedient to the word, they may be gained without the word by the conversation of the wives,

Douay Rheims
3:1 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.

Noah Webster Bible
3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the deportment of the wives;

Weymouth New Testament
3:1 Married women, in the same way, be submissive to your husbands, so that even if some of them disbelieve the Message, they may, apart from the Message, be won over by the daily life of their wives, after watching your daily life--

World English Bible
3:1 In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be gained by the behavior of their wives without a word;

Young's Literal Translation
3:1 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,

Stephens 1550 Textus Receptus
epopteusanteV thn en fobw agnhn anastrofhn umwn

Scrivener 1894 Textus Receptus
epopteusanteV thn en fobw agnhn anastrofhn umwn

Byzantine Majority
epopteusanteV thn en fobw agnhn anastrofhn umwn

Alexandrian
epopteusanteV thn en fobw agnhn anastrofhn umwn

Hort and Westcott
epopteusanteV thn en fobw agnhn anastrofhn umwn

Latin Vulgate
3:2 considerantes in timore castam conversationem vestram

King James Version
3:2 While they behold your chaste conversation [coupled] with fear.

American Standard Version
3:2 beholding your chaste behavior coupled with fear.

Bible in Basic English
3:2 When they see your holy behaviour in the fear of God.

Darby's English Translation
3:2 having witnessed your pure conversation carried out in fear;

Douay Rheims
3:2 Considering your chaste conversation with fear.

Noah Webster Bible
3:2 While they behold your chaste manner of life coupled with fear.

Weymouth New Testament
3:2 so full of reverence, and so blameless!

World English Bible
3:2 seeing your pure behavior in fear.

Young's Literal Translation
3:2 having beheld your pure behaviour in fear,

Stephens 1550 Textus Receptus
wn estw ouc o exwqen emplokhV tricwn kai periqesewV crusiwn h endusewV imatiwn kosmoV

Scrivener 1894 Textus Receptus
wn estw ouc o exwqen emplokhV tricwn kai periqesewV crusiwn h endusewV imatiwn kosmoV

Byzantine Majority
wn estw ouc o exwqen emplokhV tricwn kai periqesewV crusiwn h endusewV imatiwn kosmoV

Alexandrian
wn estw ouc o exwqen emplokhV tricwn kai periqesewV crusiwn h endusewV imatiwn kosmoV

Hort and Westcott
wn estw ouc o exwqen emplokhV tricwn kai periqesewV crusiwn h endusewV imatiwn kosmoV

Latin Vulgate
3:3 quarum sit non extrinsecus capillaturae aut circumdatio auri aut indumenti vestimentorum cultus

King James Version
3:3 Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;

American Standard Version
3:3 Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel;

Bible in Basic English
3:3 Do not let your ornaments be those of the body such as dressing of the hair, or putting on of jewels of gold or fair clothing;

Darby's English Translation
3:3 whose adorning let it not be that outward one of tressing of hair, and wearing gold, or putting on apparel;

Douay Rheims
3:3 Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:

Noah Webster Bible
3:3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing gold, or of putting on apparel;

Weymouth New Testament
3:3 Your adornment ought not to be a merely outward thing--one of plaiting the hair, putting on jewelry, or wearing beautiful dresses.

World English Bible
3:3 Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing;

Young's Literal Translation
3:3 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,

Stephens 1550 Textus Receptus
all o kruptoV thV kardiaV anqrwpoV en tw afqartw tou praeos kai hsuciou pneumatoV o estin enwpion tou qeou poluteleV

Scrivener 1894 Textus Receptus
all o kruptoV thV kardiaV anqrwpoV en tw afqartw tou praeos kai hsuciou pneumatoV o estin enwpion tou qeou poluteleV

Byzantine Majority
all o kruptoV thV kardiaV anqrwpoV en tw afqartw tou praeos kai hsuciou pneumatoV o estin enwpion tou qeou poluteleV

Alexandrian
all o kruptoV thV kardiaV anqrwpoV en tw afqartw tou praews kai hsuciou pneumatoV o estin enwpion tou qeou poluteleV

Hort and Westcott
all o kruptoV thV kardiaV anqrwpoV en tw afqartw tou hsuciou kai praewV pneumatoV o estin enwpion tou qeou poluteleV

Latin Vulgate
3:4 sed qui absconditus cordis est homo in incorruptibilitate quieti et modesti spiritus quod est in conspectu Dei locuples

King James Version
3:4 But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.

American Standard Version
3:4 but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.

Bible in Basic English
3:4 But let them be those of the unseen man of the heart, the ever-shining ornament of a gentle and quiet spirit, which is of great price in the eyes of God.

Darby's English Translation
3:4 but the hidden man of the heart, in the incorruptible ornament of a meek and quiet spirit, which in the sight of God is of great price.

Douay Rheims
3:4 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.

Noah Webster Bible
3:4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

Weymouth New Testament
3:4 Instead of that, it should be a new nature within--the imperishable ornament of a gentle and peaceful spirit, which is indeed precious in the sight of God.

World English Bible
3:4 but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious.

Young's Literal Translation
3:4 but -- the hidden man of the heart, in the incorruptible thing of the meek and quiet spirit, which is, before God, of great price,

Stephens 1550 Textus Receptus
outwV gar pote kai ai agiai gunaikeV ai elpizousai epi ton qeon ekosmoun eautaV upotassomenai toiV idioiV andrasin

Scrivener 1894 Textus Receptus
outwV gar pote kai ai agiai gunaikeV ai elpizousai epi ton qeon ekosmoun eautaV upotassomenai toiV idioiV andrasin

Byzantine Majority
outwV gar pote kai ai agiai gunaikeV ai elpizousai epi qeon ekosmoun eautaV upotassomenai toiV idioiV andrasin

Alexandrian
outwV gar pote kai ai agiai gunaikeV ai elpizousai eis qeon ekosmoun eautaV upotassomenai toiV idioiV andrasin

Hort and Westcott
outwV gar pote kai ai agiai gunaikeV ai elpizousai eiV qeon ekosmoun eautaV upotassomenai toiV idioiV andrasin

Latin Vulgate
3:5 sic enim aliquando et sanctae mulieres sperantes in Deo ornabant se subiectae propriis viris

King James Version
3:5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

American Standard Version
3:5 For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:

Bible in Basic English
3:5 And these were the ornaments of the holy women of the past, whose hope was in God, being ruled by their husbands:

Darby's English Translation
3:5 For thus also the holy women who have hoped in God heretofore adorned themselves, being subject to their own husbands;

Douay Rheims
3:5 For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:

Noah Webster Bible
3:5 For after this manner in former times the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:

Weymouth New Testament
3:5 For in ancient times also this was the way the holy women who set their hopes upon God used to adorn themselves, being submissive to their husbands.

World English Bible
3:5 For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands:

Young's Literal Translation
3:5 for thus once also the holy women who did hope on God, were adorning themselves, being subject to their own husbands,

Stephens 1550 Textus Receptus
wV sarra uphkousen tw abraam kurion auton kalousa hV egenhqhte tekna agaqopoiousai kai mh foboumenai mhdemian ptohsin

Scrivener 1894 Textus Receptus
wV sarra uphkousen tw abraam kurion auton kalousa hV egenhqhte tekna agaqopoiousai kai mh foboumenai mhdemian ptohsin

Byzantine Majority
wV sarra uphkousen tw abraam kurion auton kalousa hV egenhqhte tekna agaqopoiousai kai mh foboumenai mhdemian ptohsin

Alexandrian
wV sarra uphkousen tw abraam kurion auton kalousa hV egenhqhte tekna agaqopoiousai kai mh foboumenai mhdemian ptohsin

Hort and Westcott
wV sarra uphkouen tw abraam kurion auton kalousa hV egenhqhte tekna agaqopoiousai kai mh foboumenai mhdemian ptohsin

Latin Vulgate
3:6 sicut Sarra oboediebat Abrahae dominum eum vocans cuius estis filiae benefacientes et non timentes ullam perturbationem

King James Version
3:6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

American Standard Version
3:6 as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.

Bible in Basic English
3:6 As Sarah was ruled by Abraham, naming him lord; whose children you are if you do well, and are not put in fear by any danger.

Darby's English Translation
3:6 as Sarah obeyed Abraham, calling him lord; whose children ye have become, doing good, and not fearing with any kind of consternation.

Douay Rheims
3:6 As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well, and not fearing any disturbance.

Noah Webster Bible
3:6 Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

Weymouth New Testament
3:6 Thus, for instance, Sarah obeyed Abraham, acknowledging his authority over her. And you have become Sarah's children if you do what is right and permit nothing whatever to terrify you.

World English Bible
3:6 as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror.

Young's Literal Translation
3:6 as Sarah was obedient to Abraham, calling him 'sir,' of whom ye did become daughters, doing good, and not fearing any terror.

Stephens 1550 Textus Receptus
oi andreV omoiwV sunoikounteV kata gnwsin wV asqenesterw skeuei tw gunaikeiw aponemonteV timhn wV kai sugklhronomoi caritoV zwhV eiV to mh ekkoptesqai taV proseucaV umwn

Scrivener 1894 Textus Receptus
oi andreV omoiwV sunoikounteV kata gnwsin wV asqenesterw skeuei tw gunaikeiw aponemonteV timhn wV kai sugklhronomoi caritoV zwhV eiV to mh ekkoptesqai taV proseucaV umwn

Byzantine Majority
oi andreV omoiwV sunoikounteV kata gnwsin wV asqenesterw skeuei tw gunaikeiw aponemonteV timhn wV kai sugklhronomoi caritoV zwhV eiV to mh egkoptesqai taV proseucaV umwn

Alexandrian
oi andreV omoiwV sunoikounteV kata gnwsin wV asqenesterw skeuei tw gunaikeiw aponemonteV timhn wV kai sugklhronomois caritoV zwhV eiV to mh egkoptesqai taV proseucaV umwn

Hort and Westcott
oi andreV omoiwV sunoikounteV kata gnwsin wV asqenesterw skeuei tw gunaikeiw aponemonteV timhn wV kai sugklhronomoi caritoV zwhV eiV to mh egkoptesqai taV proseucaV umwn

Latin Vulgate
3:7 viri similiter cohabitantes secundum scientiam quasi infirmiori vaso muliebri inpertientes honorem tamquam et coheredibus gratiae vitae uti ne inpediantur orationes vestrae

King James Version
3:7 Likewise, ye husbands, dwell with [them] according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

American Standard Version
3:7 Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.

Bible in Basic English
3:7 And you husbands, give thought to your way of life with your wives, giving honour to the woman who is the feebler vessel, but who has an equal part in the heritage of the grace of life; so that you may not be kept from prayer.

Darby's English Translation
3:7 Ye husbands likewise, dwell with them according to knowledge, as with a weaker, even the female, vessel, giving them honour, as also fellow-heirs of the grace of life, that your prayers be not hindered.

Douay Rheims
3:7 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.

Noah Webster Bible
3:7 Likewise, ye husbands, dwell with them according to knowledge, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

Weymouth New Testament
3:7 Married men, in the same way, live with your wives with a clear recognition of the fact that they are weaker than you. Yet, since you are heirs with them of God's free gift of Life, treat them with honour; so that your prayers may not be hindered.

World English Bible
3:7 You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; not cutting off your prayers.

Young's Literal Translation
3:7 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.

Stephens 1550 Textus Receptus
to de teloV panteV omofroneV sumpaqeiV filadelfoi eusplagcnoi filofrones

Scrivener 1894 Textus Receptus
to de teloV panteV omofroneV sumpaqeiV filadelfoi eusplagcnoi filofrones

Byzantine Majority
to de teloV panteV omofroneV sumpaqeiV filadelfoi eusplagcnoi filofrones

Alexandrian
to de teloV panteV omofroneV sumpaqeiV filadelfoi eusplagcnoi tapeinofrones

Hort and Westcott
to de teloV panteV omofroneV sumpaqeiV filadelfoi eusplagcnoi tapeinofroneV

Latin Vulgate
3:8 in fine autem omnes unianimes conpatientes fraternitatis amatores misericordes humiles

King James Version
3:8 Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

American Standard Version
3:8 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:

Bible in Basic English
3:8 Last of all, see that you are all in agreement; feeling for one another, loving one another like brothers, full of pity, without pride:

Darby's English Translation
3:8 Finally, be all of one mind, sympathising, full of brotherly love, tender hearted, humble minded;

Douay Rheims
3:8 And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:

Noah Webster Bible
3:8 Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous:

Weymouth New Testament
3:8 In conclusion, all of you should be of one mind, quick to sympathize, kind to the brethren, tenderhearted, lowly-minded,

World English Bible
3:8 Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous,

Young's Literal Translation
3:8 And finally, being all of one mind, having fellow-feeling, loving as brethren, compassionate, courteous,

Stephens 1550 Textus Receptus
mh apodidonteV kakon anti kakou h loidorian anti loidoriaV tounantion de eulogounteV eidotes oti eiV touto eklhqhte ina eulogian klhronomhshte

Scrivener 1894 Textus Receptus
mh apodidonteV kakon anti kakou h loidorian anti loidoriaV tounantion de eulogounteV eidotes oti eiV touto eklhqhte ina eulogian klhronomhshte

Byzantine Majority
mh apodidonteV kakon anti kakou h loidorian anti loidoriaV tounantion de eulogounteV eidotes oti eiV touto eklhqhte ina eulogian klhronomhshte

Alexandrian
mh apodidonteV kakon anti kakou h loidorian anti loidoriaV tounantion de eulogounteV oti eiV touto eklhqhte ina eulogian klhronomhshte

Hort and Westcott
mh apodidonteV kakon anti kakou h loidorian anti loidoriaV tounantion de eulogounteV oti eiV touto eklhqhte ina eulogian klhronomhshte

Latin Vulgate
3:9 non reddentes malum pro malo vel maledictum pro maledicto sed e contrario benedicentes quia in hoc vocati estis ut benedictionem hereditate possideatis

King James Version
3:9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

American Standard Version
3:9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.

Bible in Basic English
3:9 Not giving back evil for evil, or curse for curse, but in place of cursing, blessing; because this is the purpose of God for you that you may have a heritage of blessing.

Darby's English Translation
3:9 not rendering evil for evil, or railing for railing; but on the contrary, blessing others, because ye have been called to this, that ye should inherit blessing.

Douay Rheims
3:9 Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.

Noah Webster Bible
3:9 Not rendering evil for evil, or railing for railing: but on the contrary, blessing; knowing that ye are called to this, that ye should inherit a blessing.

Weymouth New Testament
3:9 not requiting evil with evil nor abuse with abuse, but, on the contrary, giving a blessing in return, because a blessing is what you have been called by God to inherit.

World English Bible
3:9 not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing.

Young's Literal Translation
3:9 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;

Stephens 1550 Textus Receptus
o gar qelwn zwhn agapan kai idein hmeraV agaqaV pausatw thn glwssan autou apo kakou kai ceilh autou tou mh lalhsai dolon

Scrivener 1894 Textus Receptus
o gar qelwn zwhn agapan kai idein hmeraV agaqaV pausatw thn glwssan autou apo kakou kai ceilh autou tou mh lalhsai dolon

Byzantine Majority
o gar qelwn zwhn agapan kai idein hmeraV agaqaV pausatw thn glwssan autou apo kakou kai ceilh autou tou mh lalhsai dolon

Alexandrian
o gar qelwn zwhn agapan kai idein hmeraV agaqaV pausatw thn glwssan apo kakou kai ceilh tou mh lalhsai dolon

Hort and Westcott
o gar qelwn zwhn agapan kai idein hmeraV agaqaV pausatw thn glwssan apo kakou kai ceilh tou mh lalhsai dolon

Latin Vulgate
3:10 qui enim vult vitam diligere et videre dies bonos coerceat linguam suam a malo et labia eius ne loquantur dolum

King James Version
3:10 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:

American Standard Version
3:10 For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile:

Bible in Basic English
3:10 For it is said, Let the man who has a love of life, desiring to see good days, keep his tongue from evil and his lips from words of deceit:

Darby's English Translation
3:10 For he that will love life and see good days, let him cause his tongue to cease from evil and his lips that they speak no guile.

Douay Rheims
3:10 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.

Noah Webster Bible
3:10 For he that will love life, and see good days, let him restrain his tongue from evil, and his lips that they speak no guile:

Weymouth New Testament
3:10 For 'He who wishes to be well-satisfied with life and see happy days-- let him restrain his tongue from evil, and his lips from deceitful words;

World English Bible
3:10 For, 'He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit.

Young's Literal Translation
3:10 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;

Stephens 1550 Textus Receptus
ekklinatw apo kakou kai poihsatw agaqon zhthsatw eirhnhn kai diwxatw authn

Scrivener 1894 Textus Receptus
ekklinatw apo kakou kai poihsatw agaqon zhthsatw eirhnhn kai diwxatw authn

Byzantine Majority
ekklinatw apo kakou kai poihsatw agaqon zhthsatw eirhnhn kai diwxatw authn

Alexandrian
ekklinatw de apo kakou kai poihsatw agaqon zhthsatw eirhnhn kai diwxatw authn

Hort and Westcott
ekklinatw de apo kakou kai poihsatw agaqon zhthsatw eirhnhn kai diwxatw authn

Latin Vulgate
3:11 declinet autem a malo et faciat bonum inquirat pacem et persequatur eam

King James Version
3:11 Let him eschew evil, and do good; let him seek peace, and ensue it.

American Standard Version
3:11 And let him turn away from evil, and do good; Let him seek peace, and pursue it.

Bible in Basic English
3:11 And let him be turned from evil and do good; searching for peace and going after it with all his heart.

Darby's English Translation
3:11 And let him avoid evil, and do good; let him seek peace and pursue it;

Douay Rheims
3:11 Let him decline from evil, and do good: let him seek after peace and pursue it:

Noah Webster Bible
3:11 Let him shun evil, and do good; let him seek peace, and pursue it.

Weymouth New Testament
3:11 Let him turn from evil, and do good; Let him inquire for peace and go in pursuit of it.

World English Bible
3:11 Let him turn away from evil, and do good. Let him seek peace, and pursue it.

Young's Literal Translation
3:11 let him turn aside from evil, and do good, let him seek peace and pursue it;

Stephens 1550 Textus Receptus
oti oi ofqalmoi kuriou epi dikaiouV kai wta autou eiV dehsin autwn proswpon de kuriou epi poiountaV kaka

Scrivener 1894 Textus Receptus
oti oi ofqalmoi kuriou epi dikaiouV kai wta autou eiV dehsin autwn proswpon de kuriou epi poiountaV kaka

Byzantine Majority
oti ofqalmoi kuriou epi dikaiouV kai wta autou eiV dehsin autwn proswpon de kuriou epi poiountaV kaka

Alexandrian
oti ofqalmoi kuriou epi dikaiouV kai wta autou eiV dehsin autwn proswpon de kuriou epi poiountaV kaka

Hort and Westcott
oti ofqalmoi kuriou epi dikaiouV kai wta autou eiV dehsin autwn proswpon de kuriou epi poiountaV kaka

Latin Vulgate
3:12 quia oculi Domini super iustos et aures eius in preces eorum vultus autem Domini super facientes mala

King James Version
3:12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil.

American Standard Version
3:12 For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil.

Bible in Basic English
3:12 For the eyes of the Lord are on the upright, and his ears are open to their prayers: but the face of the Lord is against those who do evil.

Darby's English Translation
3:12 because the eyes of the Lord are on the righteous, and his ears towards their supplications; but the face of the Lord is against them that do evil.

Douay Rheims
3:12 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.

Noah Webster Bible
3:12 For the eyes of the Lord are over the righteous, and his ears are open to their prayers: but the face of the Lord is against them that do evil.

Weymouth New Testament
3:12 For the eyes of the Lord are upon the righteous, and His ears are open to their supplication; but the face of the Lord is set against evil-doers.'

World English Bible
3:12 For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil.'

Young's Literal Translation
3:12 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;'

Stephens 1550 Textus Receptus
kai tiV o kakwswn umaV ean tou agaqou mimhtai genhsqe

Scrivener 1894 Textus Receptus
kai tiV o kakwswn umaV ean tou agaqou mimhtai genhsqe

Byzantine Majority
kai tiV o kakwswn umaV ean tou agaqou mimhtai genhsqe

Alexandrian
kai tiV o kakwswn umaV ean tou agaqou zhlwtai genhsqe

Hort and Westcott
kai tiV o kakwswn umaV ean tou agaqou zhlwtai genhsqe

Latin Vulgate
3:13 et quis est qui vobis noceat si boni aemulatores fueritis

King James Version
3:13 And who [is] he that will harm you, if ye be followers of that which is good?

American Standard Version
3:13 And who is he that will harm you, if ye be zealous of that which is good?

Bible in Basic English
3:13 Who will do you any damage if you keep your minds fixed on what is good?

Darby's English Translation
3:13 And who shall injure you if ye have become imitators of that which is good?

Douay Rheims
3:13 And who is he that can hurt you, if you be zealous of good?

Noah Webster Bible
3:13 And who is he that will harm you, if ye are followers of that which is good?

Weymouth New Testament
3:13 And who will be able to harm you, if you show yourselves zealous for that which is good?

World English Bible
3:13 Now who is he who will harm you, if you become imitators of that which is good?

Young's Literal Translation
3:13 and who is he who will be doing you evil, if of Him who is good ye may become imitators?

Stephens 1550 Textus Receptus
all ei kai pascoite dia dikaiosunhn makarioi ton de fobon autwn mh fobhqhte mhde taracqhte

Scrivener 1894 Textus Receptus
all ei kai pascoite dia dikaiosunhn makarioi ton de fobon autwn mh fobhqhte mhde taracqhte

Byzantine Majority
all ei kai pascoite dia dikaiosunhn makarioi ton de fobon autwn mh fobhqhte mhde taracqhte

Alexandrian
all ei kai pascoite dia dikaiosunhn makarioi ton de fobon autwn mh fobhqhte mhde taracqhte

Hort and Westcott
all ei kai pascoite dia dikaiosunhn makarioi ton de fobon autwn mh fobhqhte mhde taracqhte

Latin Vulgate
3:14 sed et si quid patimini propter iustitiam beati timorem autem eorum ne timueritis et non conturbemini

King James Version
3:14 But and if ye suffer for righteousness' sake, happy [are ye]: and be not afraid of their terror, neither be troubled;

American Standard Version
3:14 But even if ye should suffer for righteousness' sake, blessed are ye: and fear not their fear, neither be troubled;

Bible in Basic English
3:14 But you are happy if you undergo pain because of righteousness; have no part in their fear and do not be troubled;

Darby's English Translation
3:14 But if also ye should suffer for righteousness' sake, blessed are ye; but be not afraid of their fear, neither be troubled;

Douay Rheims
3:14 But if also you suffer any thing for justice' sake, blessed are ye. And be not afraid of their fear, and be not troubled.

Noah Webster Bible
3:14 But if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;

Weymouth New Testament
3:14 But even if you suffer for righteousness' sake, you are to be envied. So do not be alarmed by their threats, nor troubled;

World English Bible
3:14 But even if you should suffer for righteousness' sake, you are blessed. 'Don't fear what they fear, neither be troubled.'

Young's Literal Translation
3:14 but if ye also should suffer because of righteousness, happy are ye! and of their fear be not afraid, nor be troubled,

Stephens 1550 Textus Receptus
kurion de ton qeon agiasate en taiV kardiaiV umwn etoimoi de aei proV apologian panti tw aitounti umaV logon peri thV en umin elpidoV meta prauthtoV kai fobou

Scrivener 1894 Textus Receptus
kurion de ton qeon agiasate en taiV kardiaiV umwn etoimoi de aei proV apologian panti tw aitounti umaV logon peri thV en umin elpidoV meta prauthtoV kai fobou

Byzantine Majority
kurion de ton qeon agiasate en taiV kardiaiV umwn etoimoi de aei proV apologian panti tw aitounti umaV logon peri thV en umin elpidoV meta prauthtoV kai fobou

Alexandrian
kurion de ton criston agiasate en taiV kardiaiV umwn etoimoi aei proV apologian panti tw aitounti umaV logon peri thV en umin elpidoV alla meta prauthtoV kai fobou

Hort and Westcott
kurion de ton criston agiasate en taiV kardiaiV umwn etoimoi aei proV apologian panti tw aitounti umaV logon peri thV en umin elpidoV alla meta prauthtoV kai fobou

Latin Vulgate
3:15 Dominum autem Christum sanctificate in cordibus vestris parati semper ad satisfactionem omni poscenti vos rationem de ea quae in vobis est spe

King James Version
3:15 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 with meekness and fear:

American Standard Version
3:15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:

Bible in Basic English
3:15 But give honour to Christ in your hearts as your Lord; and be ready at any time when you are questioned about the hope which is in you, to give an answer in the fear of the Lord and without pride;

Darby's English Translation
3:15 but sanctify the Lord the Christ in your hearts, and be always prepared to give an answer to every one that asks you to give an account of the hope that is in you, but with meekness and fear;

Douay Rheims
3:15 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.

Noah Webster Bible
3:15 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, with meekness and fear.

Weymouth New Testament
3:15 but in your hearts consecrate Christ as Lord, being always ready to make your defence to any one who asks from you a reason for the hope which you cherish.

World English Bible
3:15 But sanctify the Lord God in your hearts: and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear:

Young's Literal Translation
3:15 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;

Stephens 1550 Textus Receptus
suneidhsin econteV agaqhn ina en w katalalwsin umwn ws kakopoiwn kataiscunqwsin oi ephreazonteV umwn thn agaqhn en cristw anastrofhn

Scrivener 1894 Textus Receptus
suneidhsin econteV agaqhn ina en w katalalwsin umwn ws kakopoiwn kataiscunqwsin oi ephreazonteV umwn thn agaqhn en cristw anastrofhn

Byzantine Majority
suneidhsin econteV agaqhn ina en w katalalwsin umwn ws kakopoiwn kataiscunqwsin oi ephreazonteV umwn thn agaqhn en cristw anastrofhn

Alexandrian
suneidhsin econteV agaqhn ina en w katalaleisqe kataiscunqwsin oi ephreazonteV umwn thn agaqhn en cristw anastrofhn

Hort and Westcott
suneidhsin econteV agaqhn ina en w katalaleisqe kataiscunqwsin oi ephreazonteV umwn thn agaqhn en cristw anastrofhn

Latin Vulgate
3:16 sed cum modestia et timore conscientiam habentes bonam ut in eo quod detrahunt vobis confundantur qui calumniantur vestram bonam in Christo conversationem

King James Version
3:16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

American Standard Version
3:16 having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.

Bible in Basic English
3:16 Being conscious that you have done no wrong; so that those who say evil things about your good way of life as Christians may be put to shame.

Darby's English Translation
3:16 having a good conscience, that as to that in which they speak against you as evildoers, they may be ashamed who calumniate your good conversation in Christ.

Douay Rheims
3:16 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.

Noah Webster Bible
3:16 Having a good conscience; that, whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good deportment in Christ.

Weymouth New Testament
3:16 Yet argue modestly and cautiously, keeping your consciences free from guilt, so that, when you are spoken against, those who slander your good Christian lives may be put to shame.

World English Bible
3:16 having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ.

Young's Literal Translation
3:16 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;

Stephens 1550 Textus Receptus
kreitton gar agaqopoiountaV ei qelei to qelhma tou qeou pascein h kakopoiountaV

Scrivener 1894 Textus Receptus
kreitton gar agaqopoiountaV ei qelei to qelhma tou qeou pascein h kakopoiountaV

Byzantine Majority
kreitton gar agaqopoiountaV ei qeloi to qelhma tou qeou pascein h kakopoiountaV

Alexandrian
kreitton gar agaqopoiountaV ei qeloi to qelhma tou qeou pascein h kakopoiountaV

Hort and Westcott
kreitton gar agaqopoiountaV ei qeloi to qelhma tou qeou pascein h kakopoiountaV

Latin Vulgate
3:17 melius est enim benefacientes si velit voluntas Dei pati quam malefacientes

King James Version
3:17 For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.

American Standard Version
3:17 For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.

Bible in Basic English
3:17 Because if it is God's purpose for you to undergo pain, it is better to do so for well-doing than for evil-doing.

Darby's English Translation
3:17 For it is better, if the will of God should will it, to suffer as well-doers than as evildoers;

Douay Rheims
3:17 For it is better doing well (if such be the will of God) to suffer, than doing ill.

Noah Webster Bible
3:17 For it is better, if the will of God is so, that ye suffer for well-doing, than for evil-doing.

Weymouth New Testament
3:17 For it is better that you should suffer for doing right, if such be God's will, than for doing evil;

World English Bible
3:17 For it is better, if the will of God should so will, that you suffer for doing well than for doing evil.

Young's Literal Translation
3:17 for it is better doing good, if the will of God will it, to suffer, than doing evil;

Stephens 1550 Textus Receptus
oti kai cristoV apax peri amartiwn epaqen dikaioV uper adikwn ina hmas prosagagh tw qew qanatwqeiV men sarki zwopoihqeiV de tw pneumati

Scrivener 1894 Textus Receptus
oti kai cristoV apax peri amartiwn epaqen dikaioV uper adikwn ina hmas prosagagh tw qew qanatwqeiV men sarki zwopoihqeiV de tw pneumati

Byzantine Majority
oti kai cristoV apax peri amartiwn epaqen dikaioV uper adikwn ina umas prosagagh tw qew qanatwqeiV men sarki zwopoihqeiV de pneumati

Alexandrian
oti kai cristoV apax peri amartiwn epaqen dikaioV uper adikwn ina umas prosagagh tw qew qanatwqeiV men sarki zwopoihqeiV de pneumati

Hort and Westcott
oti kai cristoV apax peri amartiwn apeqanen dikaioV uper adikwn ina umaV prosagagh tw qew qanatwqeiV men sarki zwopoihqeiV de pneumati

Latin Vulgate
3:18 quia et Christus semel pro peccatis mortuus est iustus pro iniustis ut nos offerret Deo mortificatus carne vivificatus autem spiritu

King James Version
3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

American Standard Version
3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit;

Bible in Basic English
3:18 Because Christ once went through pain for sins, the upright one taking the place of sinners, so that through him we might come back to God; being put to death in the flesh, but given life in the Spirit;

Darby's English Translation
3:18 for Christ indeed has once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in flesh, but made alive in the Spirit,

Douay Rheims
3:18 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,

Noah Webster Bible
3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but made alive by the Spirit:

Weymouth New Testament
3:18 because Christ also once for all died for sins, the innocent One for the guilty many, in order to bring us to God. He was put to death in the flesh, but made alive in the spirit,

World English Bible
3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit;

Young's Literal Translation
3:18 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,

Stephens 1550 Textus Receptus
en w kai toiV en fulakh pneumasin poreuqeiV ekhruxen

Scrivener 1894 Textus Receptus
en w kai toiV en fulakh pneumasin poreuqeiV ekhruxen

Byzantine Majority
en w kai toiV en fulakh pneumasin poreuqeiV ekhruxen

Alexandrian
en w kai toiV en fulakh pneumasin poreuqeiV ekhruxen

Hort and Westcott
en w kai toiV en fulakh pneumasin poreuqeiV ekhruxen

Latin Vulgate
3:19 in quo et his qui in carcere erant spiritibus veniens praedicavit

King James Version
3:19 By which also he went and preached unto the spirits in prison;

American Standard Version
3:19 in which also he went and preached unto the spirits in prison,

Bible in Basic English
3:19 By whom he went to the spirits in prison, preaching to those

Darby's English Translation
3:19 in which also going he preached to the spirits which are in prison,

Douay Rheims
3:19 In which also coming he preached to those spirits that were in prison:

Noah Webster Bible
3:19 By which also he went and preached to the spirits in prison;

Weymouth New Testament
3:19 in which He also went and proclaimed His Message to the spirits that were in prison,

World English Bible
3:19 in which he also went and preached to the spirits in prison,

Young's Literal Translation
3:19 in which also to the spirits in prison having gone he did preach,

Stephens 1550 Textus Receptus
apeiqhsasin pote ote apax exedeceto h tou qeou makroqumia en hmeraiV nwe kataskeuazomenhV kibwtou eiV hn oligai toutestin oktw yucai dieswqhsan di udatoV

Scrivener 1894 Textus Receptus
apeiqhsasin pote ote apax exedeceto h tou qeou makroqumia en hmeraiV nwe kataskeuazomenhV kibwtou eiV hn oligai toutestin oktw yucai dieswqhsan di udatoV

Byzantine Majority
apeiqhsasin pote ote apexedeceto h tou qeou makroqumia en hmeraiV nwe kataskeuazomenhV kibwtou eiV hn oligai tout estin oktw yucai dieswqhsan di udatoV

Alexandrian
apeiqhsasin pote ote apexedeceto h tou qeou makroqumia en hmeraiV nwe kataskeuazomenhV kibwtou eiV hn oligoi tout estin oktw yucai dieswqhsan di udatoV

Hort and Westcott
apeiqhsasin pote ote apexedeceto h tou qeou makroqumia en hmeraiV nwe kataskeuazomenhV kibwtou eiV hn oligoi tout estin oktw yucai dieswqhsan di udatoV

Latin Vulgate
3:20 qui increduli fuerant aliquando quando expectabat Dei patientia in diebus Noe cum fabricaretur arca in qua pauci id est octo animae salvae factae sunt per aquam

King James Version
3:20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

American Standard Version
3:20 that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:

Bible in Basic English
3:20 Who, in the days of Noah, went against God's orders; but God in his mercy kept back the punishment, while Noah got ready the ark, in which a small number, that is to say eight persons, got salvation through water:

Darby's English Translation
3:20 heretofore disobedient, when the longsuffering of God waited in the days of Noah while the ark was preparing, into which few, that is, eight souls, were saved through water:

Douay Rheims
3:20 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.

Noah Webster Bible
3:20 Who formerly were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was preparing, in which few, that is, eight souls, were saved by water.

Weymouth New Testament
3:20 who in ancient times had been disobedient, while God's longsuffering was patiently waiting in the days of Noah during the building of the Ark, in which a few persons--eight in number--were brought safely through the water.

World English Bible
3:20 who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water.

Young's Literal Translation
3:20 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;

Stephens 1550 Textus Receptus
o kai hmas antitupon nun swzei baptisma ou sarkoV apoqesiV rupou alla suneidhsewV agaqhV eperwthma eiV qeon di anastasewV ihsou cristou

Scrivener 1894 Textus Receptus
w kai hmas antitupon nun swzei baptisma ou sarkoV apoqesiV rupou alla suneidhsewV agaqhV eperwthma eiV qeon di anastasewV ihsou cristou

Byzantine Majority
o antitupon nun kai hmas swzei baptisma ou sarkoV apoqesiV rupou alla suneidhsewV agaqhV eperwthma eiV qeon di anastasewV ihsou cristou

Alexandrian
o kai umas antitupon nun swzei baptisma ou sarkoV apoqesiV rupou alla suneidhsewV agaqhV eperwthma eiV qeon di anastasewV ihsou cristou

Hort and Westcott
o kai umaV antitupon nun swzei baptisma ou sarkoV apoqesiV rupou alla suneidhsewV agaqhV eperwthma eiV qeon di anastasewV ihsou cristou

Latin Vulgate
3:21 quod et vos nunc similis formae salvos facit baptisma non carnis depositio sordium sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu Christi

King James Version
3:21 The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

American Standard Version
3:21 which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ;

Bible in Basic English
3:21 And baptism, of which this is an image, now gives you salvation, not by washing clean the flesh, but by making you free from the sense of sin before God, through the coming again of Jesus Christ from the dead;

Darby's English Translation
3:21 which figure also now saves you, even baptism, not a putting away of the filth of flesh, but the demand as before God of a good conscience, by the resurrection of Jesus Christ,

Douay Rheims
3:21 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.

Noah Webster Bible
3:21 The like figure to which, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ:

Weymouth New Testament
3:21 And, corresponding to that figure, the water of baptism now saves you--not the washing off of material defilement, but the craving of a good conscience after God--through the resurrection of Jesus Christ,

World English Bible
3:21 This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,

Young's Literal Translation
3:21 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,

Stephens 1550 Textus Receptus
oV estin en dexia tou qeou poreuqeiV eiV ouranon upotagentwn autw aggelwn kai exousiwn kai dunamewn

Scrivener 1894 Textus Receptus
oV estin en dexia tou qeou poreuqeiV eiV ouranon upotagentwn autw aggelwn kai exousiwn kai dunamewn

Byzantine Majority
oV estin en dexia tou qeou poreuqeiV eiV ouranon upotagentwn autw aggelwn kai exousiwn kai dunamewn

Alexandrian
oV estin en dexia [tou] qeou poreuqeiV eiV ouranon upotagentwn autw aggelwn kai exousiwn kai dunamewn

Hort and Westcott
oV estin en dexia qeou poreuqeiV eiV ouranon upotagentwn autw aggelwn kai exousiwn kai dunamewn

Latin Vulgate
3:22 qui est in dextera Dei profectus in caelum subiectis sibi angelis et potestatibus et virtutibus

King James Version
3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

American Standard Version
3:22 who is one the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.

Bible in Basic English
3:22 Who has gone into heaven, and is at the right hand of God, angels and authorities and powers having been put under his rule.

Darby's English Translation
3:22 who is at the right hand of God, gone into heaven, angels and authorities and powers being subjected to him.

Douay Rheims
3:22 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.

Noah Webster Bible
3:22 Who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers being made subject to him.

Weymouth New Testament
3:22 who is at God's right hand, having gone into Heaven, angels and authorities and powers having been made subject to Him.

World English Bible
3:22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

Young's Literal Translation
3:22 who is at the right hand of God, having gone on to heaven -- messengers, and authorities, and powers, having been subjected to him.