1 In the same way, wives, place yourselves under your own husbands, so that even if some refuse to obey the word {logos: divine message}, they may be gained without a word, through the conduct {anastrophe: outward behavior} of their wives.
2 When they observe {epopteuo: watch closely} your pure conduct in reverence {phobos: awe-filled respect}.
3 Let your adornment {kosmos: ordered beauty} not be the outward {exothen: external appearance} one, consisting in the braiding of hair, the putting on of gold jewelry, or the wearing of garments.
4 But let it be the hidden person of the heart in the imperishable {aphthartos: not subject to decay} quality of a gentle and quiet spirit, which is very precious in the presence of God {theos, Divine Appraiser}.
5 For in this way, the holy women {hagiai: consecrated wives} also, who were placing their hope in God {Theos, Faithful Hope-Foundation}, formerly adorned themselves, submitting to their own husbands.
6 As Sarah {Sarra: exemplary wife} obeyed Abraham, calling him lord, you became her children if you do good and are not afraid of any terror {ptoēsin: sudden panic}.
7 Likewise, husbands {andres: married men}, live with your wives with understanding knowledge, giving honor to the woman as to a weaker vessel, since they are also fellow-heirs with you of the grace {charitos: unearned divine favor} of life, so that your prayers may not be hindered.
8 Now to sum up, all of you must be like-minded, showing sympathy {sympatheis: feeling with others}, loving as brothers, being tenderhearted {eusplanchnoi: deep inner compassion}, and humble-minded.
9 Not repaying {apodidontes: returning in kind} evil for evil or insult for insult, but on the contrary, blessing, because for this purpose you were called, so that you might inherit a blessing {eulogian: gracious favor received}.
10 For the one who desires to love life {zoe: full blessed living} and to see good days, let him keep his tongue from evil and his lips from speaking deceit {dolon: intentional deception}.
11 But let him turn away {ekklinato: deliberately avoid} from evil and let him do good; let him seek peace {eirene: deep well-being} and let him pursue it.
12 For the eyes of the Lord {Kyrios, Righteous Observer} are upon the righteous {dikaious: just ones}, and His ears are toward their prayer. But the face of the Lord is against those who do evil.
13 And who is the one who will harm {kakoo: cause unjust suffering} you, if you become zealots {zelotai: fervent for goodness} of what is good?
14 But if you also should suffer for the sake of righteousness, you are blessed {makarioi: divinely favored}; and do not be afraid of their intimidation {phobon: overwhelming terror}, nor be troubled.
15 But sanctify Christ as Lord {Kyrios Christos, Revered Inner Lord} in your hearts, being prepared at all times for a defense {apologia: reasoned reply} to anyone who asks you to explain the hope that is in you.
16 But with gentleness and fear, having a good conscience {syneidesis: moral awareness}, so that, in the very thing in which you are spoken against, those who slander your good conduct in Christ {Christos, Pattern of Righteous Living} may be put to shame.
17 For it is better, if the will of God {Theos, Wise Sovereign} should so will, to suffer for doing good {agathopoiountas: acting with moral excellence} than for doing evil.
18 For Christ {Christos, Anointed Redeemer} also suffered once for sins, the Righteous One {dikaios: perfectly just} on behalf of the unrighteous, so that He might bring you to God {Theos, Saving Reconciler}, having been put to death indeed in flesh but made alive in spirit.
19 In which also, having gone, He {Christos, Triumphant Herald} proclaimed to the spirits {pneumasi: non-bodily beings} in prison.
20 Those who once disobeyed, when the patience of God {Theos, Longsuffering Judge} was waiting in the days of Noah, while an ark was being constructed, in which a few, that is, eight souls {psychai: living beings}, were saved through water.
21 Baptism {baptisma: covenant sign}—which corresponds to that—now saves you, not as the removal of filth from the flesh, but as the appeal of a good conscience {syneideseos: morally aware heart} toward God {Theos, Gracious Rescuer}, through the resurrection of Jesus Christ {Iesous Christos, Victorious Lord}.
22 Who is at the right hand of God {Theos, Sovereign Exalter}, having gone into heaven, with angels and authorities and powers having been made subject {hupotagenton: brought under authority} to Him.