11inquiring about the time and circumstances that the Spirit of Christ within them indicated when it testified in advance to the sufferings intended for Christ and the subsequent glory.
Following are a number of back-translations of 1 Peter 1:11:
Uma: “The prophets long ago foretold the blessing that you have received now, relatives, they foretold how God [would] show you his love at this time. From the leading of the Spirit of Kristus in their hearts, God made known to them the suffering(s) that would strike the person [lit., body] of Kristus and the bigness of life that he would receive when those sufferings were past. But those prophets long ago, they did not know how what they foretold would come to pass. That is why they really investigated, they wanted to know when and how the fulfilling/happening of all that they foretold [would be].” (Source: Uma Back Translation)
Yakan: “God’s Spirit who was there with them made-known/revealed to them about the suffering/persecution Almasi endured and about his being made great/honored when those sufferings/persecutions were over. They really wanted to know when this would happen and how this would happen, therefore they studied.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “They studied as to when and how this would be fulfilled, for they were inspired to do this by the Holy Spirit who comes from Christ. He caused them to understand that there would be tribulations which Christ would have to endure here on the earth. And when those were finished, He would be made very high.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Because even though they were the spokesmen (lit. place-of-speaking) of the Spirit of Cristo when he predicted Cristo’s suffering and his being-made-high which followed, they still repeatedly-searched to find-out koma the time of its fulfillment and the way it would be fulfilled.” (Source: Kankanaey Back Translation)
Tagbanwa: “For they really wanted to comprehend at what time and in what way these things would happen which they were caused to tell by the Espiritu Santo of Cristo. Because those things they were caused to tell were alluding to (lit. hitting) none other than the hardships which would be experienced by Cristo and the praise/glory which would be its outcome.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Because Christ caused that the Holy Spirit accompanied these prophets. This Holy Spirit caused them to write the word that Christ must suffer and afterwards it would be seen that no one is as great as he. But these prophets then wanted to know about what person he would be or what day he would live. And they very much searched in order to understand this word.” (Source: Tenango Otomi Back Translation)
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Toposa: “chosen rescuer” (source: Schröder 2026, p. 127)
Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with a sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, o-rare-ru (おられる) or “is/be present” is used.
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, iw-are-ru (言われる) or “say” is used.
The reason for the footnote in the Good News Translation is that the Greek text is ambiguous. Translated literally, the Greek is: They inquired into which (or into whom) and what kind of time was indicated by the spirit of Christ in them when they were predicting the sufferings of (or into) Christ and the glories afterward. The Greek expression eis tina may be understood either as referring to a time (with tina understood as a neuter pronoun) or as referring to a person (with tina understood as a masculine pronoun). Some translations reflect this latter understanding (for example, Barclay, Biblia Dios Habla Hoy “they tried to discover who this person was and when this would occur”). Most commentaries and translations, however, understand it the way Good News Translation does. The verse is still talking about the salvation which is the subject of the prophets’ search and investigation. When the time would be refers to the time when this salvation is made known, and how it would come refers to the circumstances connected with the revelation of this salvation.
They tried to find out is perhaps best rendered as “they tried to determine” or “… decide.” In the rendering of to find out it is important to avoid an expression which might suggest “inquiring of other persons,” for one would not wish to communicate or suggest the idea that “they were trying to find out from someone….”
It is of course possible to connect the pronominal expressions “into which” and “what kind of time” with what follows, namely, the sufferings that Christ would have to endure and the glories that would follow. This is reflected in some translations (for example, Jerusalem Bible “The Spirit of Christ which was in them foretold the sufferings of Christ and the glories that would come after them, and they tried to find out at what time and in what circumstances all this was to be expected”; also Phillips, Knox). It is, however, much better to take the pronominal expressions not as pointing forward but backward, that is, referring to the salvation mentioned in verse 10 (compare Die Bibel im heutigen Deutsch). Time here is the same as in 1.5, namely, time for a specific purpose.
A completely literal rendering of when the time would be and how it would come could be misunderstood and obscure. For example, when the time would be might be understood as merely “what time of day it would be,” and how it would come might be particularly obscure in view of the fact that it might not refer to salvation. Accordingly, it may be useful to translate when the time would be and how it would come as “when this salvation would take place and how it would come about” or “… how it would happen.”
The rendering of This was the time may be better expressed in some languages as “this was the occasion” or even “this was the day,” especially if a receptor-language term for “day” indicates not just a period of 24 hours but a particular occasion.
In their search, the prophets were not without help, for they were aided by Christ’s Spirit. This expression occurs only here and in Romans 8.9. It was common belief among the Jews that prophets were inspired by the Spirit of God; this belief naturally was taken over by the Christians, but here the Spirit of God is now substituted by the Spirit of Christ. It is possible that Peter here is referring to the activity of Christ before the incarnation, and that it is his Spirit who inspired the Old Testament prophets. But it is more likely that he is here reflecting the common understanding among the early Christians, in which the expressions “the Spirit of God,” “the Spirit of the Lord,” and the “Spirit of Christ” are regarded as having identical meanings (for “the Spirit of the Lord,” see Phil 1.19; Gal 4.6; and Acts 16.7).
Christ’s Spirit in them may be rendered as “Christ’s Spirit which lives in them.” It may be difficult to speak of “a time to which something was pointing.” One may, however, often use an expression such as “the occasion to which Christ’s Spirit was referring.”
The time of salvation is associated with the sufferings that Christ would have to endure and the glory that would follow. These, probably, are the events through which salvation comes, and the Spirit pointed to the time of salvation when he predicted the coming of these events. (For pointed, see Phillips “was referring”; for predicted, see Barclay “declared beforehand”; compare Gal 3.1.) The sufferings that Christ would have to endure is literally “the sufferings into Christ.” Some have taken this to mean the sufferings of Christians for the cause of Christ (for example, Knox “the sufferings which Christ’s cause brings with it”), although most interpreters understand it as referring to the sufferings of Christ himself (compare New American Bible “sufferings destined for Christ”; Barclay, Die Bibel im heutigen Deutsch, Biblia Dios Habla Hoy). Glory is plural in the Greek, referring probably to a series of events. For those who understand “the sufferings of Christ” as sufferings of Christians in behalf of Christ, “glories” is understood as triumphs, or victory instead of defeat. If, however, “sufferings into Christ” refers to the sufferings that Christ himself experienced, that is, his death on the cross, then “glories” would refer to the events following that: his resurrection, his exaltation, the gift of the Spirit to the Church, the winning of both Jews and Gentiles to the Christian faith, and finally Christ’s return in victory.
It may be important to specify clearly the agent of predicting, so that the final part of verse 11 may be rendered as “when Christ’s Spirit predicted the sufferings that Christ would endure and the glory that would follow.”
The sufferings that Christ would have to endure may be rendered as “the way in which Christ would have to suffer” or “the manner in which Christ must suffer.”
A literal rendering of the glory that would follow might be particularly confusing, especially since in many languages one can not speak of an abstract such as glory actually “following.” A more satisfactory equivalent may be “the later glorious events” or “the wonderful things that later happen.”
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .
Long before Peter wrote this letter, the Holy Spirit revealed to the prophets of the Old Testament what would happen to the Christ, God’s Son. The Holy Spirit revealed that he would suffer and then receive glory from God his Father.
1:11a
trying to determine the time and setting: There are two ways of interpreting the Greek phrase that the Berean Standard Bible translates as time and setting :
(1) It means what time and what circumstances. For example:
[The prophets] tried to learn…when those things would happen, and what the world would be like at that time. (New Century Version)
(Berean Standard Bible, God’s Word, King James Version, New International Version, New Jerusalem Bible, Revised English Bible, Good News Translation, New Century Version)
(2) It means what person and what time. For example:
they searched to find out exactly who Christ would be and when this would happen. (Contemporary English Version)
(New American Standard Bible, NET Bible, New Living Translation (2004), Revised Standard Version, Contemporary English Version)
It is recommended that you follow interpretation (1). However, since scholars are uncertain about this and either meaning is possible, you may wish to follow the major-language version in your area.
and: There are two ways of interpreting the Greek word that the Berean Standard Bible translates as and :
(1) It means and.
(Berean Standard Bible, Contemporary English Version, New Century Version, New International Version, New Jerusalem Bible, New Living Translation (2004), Revised English Bible, Good News Translation)
(2) It means or.
(God’s Word, King James Version, New American Standard Bible, NET Bible, Revised Standard Version)
It is recommended that you follow interpretation (1) since in this context it is clear that the prophets were searching for both the time and the circumstances.
1:11b
the Spirit of Christ: The Greek phrase that the Berean Standard Bible translates as the Spirit of Christ refers to the Holy Spirit. It does not refer to Jesus’ human spirit, but the Holy Spirit sent from Jesus.
If your readers would understand the phrase the Spirit of Christ to refer to Christ’s own spirit, then you may need to say something like:
the ⌊Holy⌋ Spirit ⌊sent by⌋ Christ
See also John 16:7, where Jesus explained to his disciples that, after he went to His Father, he would send the Holy Spirit.
Christ: These notes and the meaning lines in the Display follow the interpretation that Peter used Christ as a name rather than a title (see the note on “Christ” at 1:1a).
in them: The phrase in them implies that the Holy Spirit was controlling the words of these prophets. The prophets were speaking, but the Holy Spirit was causing them to speak and telling them what to say. If saying that the Spirit of Christ was in them is unnatural in your language, or communicates a wrong meaning, you may be able to say:
who directed them to speak/prophesy
-or-
who told/gave them what to write/say
-or-
who inspired their writings
was pointing: The Greek word that the Berean Standard Bible translates as was pointing in this context means to reveal or make something known. The verb is in the imperfect tense, showing that the Spirit continued doing this again and again. The God’s Word therefore translates this as:
kept referring to (God’s Word)
Other ways to translate this verb include:
was indicating (New American Standard Bible, NET Bible)
-or-
was showing (New Century Version)
1:11c
when He predicted: The Greek word that the Berean Standard Bible translates as predicted means to tell about something before it happens. In contrast, the English word “predict” can mean to say something about the future that does not in fact ever happen. Be sure that your translation follows the meaning of the Greek. What the Holy Spirit told the prophets was sure to happen. Other ways to say this include:
told them in advance (New Living Translation (2004))
-or-
foretold (Revised English Bible)
the sufferings of Christ: The phrase the sufferings of Christ means “how Christ would suffer.” It implies that his suffering would result in death. When the Holy Spirit told the prophets about how Christ would suffer and die, it was still in the future. Christ was not born until several hundred years later. Here is another way to translate this phrase:
how Christ would suffer (Contemporary English Version)
and the glories to follow: The phrase and the glories to follow means “how Christ would receive glory after he had suffered and died.”
glories: The Greek text reads glories, in the plural. Peter was perhaps referring to a series of events, including Christ’s resurrection and ascension into heaven. But in some languages the plural of the word “glory” may be unnatural or may not exist at all. If this is the case in your language, it may be necessary to use the singular word “glory” (as in the New Living Translation (2004) and several other English versions). Some other ways to translate this word are:
glorious events
-or-
wonderful things ⌊that would happen⌋
If your language does not normally use abstract nouns such as glories, then you may want to use a verb, such as:
glorified
-or-
honored
If it is necessary in your language to say who would glorify Jesus Christ, then you should supply the subject “God”:
how ⌊God⌋ would honor/glorify him
See also the note on “glory” at 1:7d.
General Comment on 1:10–11
You may be able to make your translation of verses 10–11 clearer and more natural by reordering the verse parts. This is one suggestion:
10a
⌊Long ago God’s⌋ prophets foretold that ⌊God⌋ would be kind to you and save ⌊you⌋. 11b Christ ⌊had sent⌋ the Holy Spirit to ⌊give⌋ these prophets messages to tell ⌊people⌋ 11c ahead of time that Christ was going to suffer and afterwards be glorified/honored. 10b ⌊The prophets⌋ thoroughly researched and investigated ⌊the Scriptures, because they wanted⌋ 11a to discover when and under what circumstances ⌊these prophecies would be fulfilled⌋.
Le présent verset, se rapporte encore au salut, objet de la recherche des prophètes (1 Pierre 1.10).
ils recherchaient à quel temps et à quelles circonstances : beaucoup de langues préféreront commencer une nouvelle phrase ici comme la Bible en français courant. ils désigne les prophètes, cités dans le verset précédent.
recherchaient rend un troisième verbe grec relatif aux recherches intenses des prophètes, cette fois-ci sous une forme participiale, « cherchant ». On pourra dire « Ils cherchaient à déterminer » ou « Ils s’efforçaient de découvrir » (Bible en français courant). L’expression ne précise pas de quelle manière que les prophètes se renseignaient sur le plan du salut de Dieu et les traducteurs devraient utiliser des expressions générales ici.
à quel temps et à quelles circonstances se rapportaient les indications données par l’Esprit du Christ : la traduction pourrait être « ils recherchaient à qui et à quel temps… », car le grec comporte une expression εἰς τίνα eis tina qui peut être interprétée de deux manières. Elle a une valeur soit pronominale, « à qui », c’est-à-dire, « quelle serait la personne », soit adjectivale, qualifiant le mot temps qui suit. Comme la Traduction œcuménique de la Bible et la Bible en français courant, la majorité des commentaires et des versions la comprennent dans un sens temporel.
Il est possible de rattacher à quel temps et à quelles circonstances à ce qui suit, c’est-à-dire aux souffrances réservées au Christ et à la gloire qui les suivrait. C’est ce qui ressort de certaines versions, par exemple la Traduction œcuménique de la Bible : à quel temps… se rapportaient les indications données par l’Esprit du Christ… quand il attestait par avance les souffrances… Voir aussi la Bible en français courant ou la Parole de Vie : « Les prophètes ont cherché à comprendre à quel moment et de quelle façon ces choses allaient arriver ». Par contre, d’autres versions rattachent à quel temps et à quelles circonstances à ce qui précède, c’est-à-dire au salut cité en 1 Pierre 1.10. Ainsi la version allemande Die Gute Nachricht propose « et ils ont fait des recherches et des investigations avec zèle pour découvrir quand et comment tout cela devait arriver ». Mais d’après la structure du texte grec, la première interprétation, qui met ces mots en rapport avec ce qui suit, semble préférable.
à quel temps évoque le moment où le salut sera révélé. Le mot grec pour temps est le même qu’au 1 Pierre 1.5 (καιρός kairos), avec le sens de « moment fixé dans un but précis ». à quel temps ne désigne pas « à quel moment de la journée », mais plus généralement « quand ».
à quelles circonstances semble être en rapport direct avec les souffrances du Christ. Il vaudra donc mieux dire « comment » ou « de quelle façon arriverait ce que l’Esprit du Christ indiquait ».
les indications données par l’Esprit du Christ : dans leurs recherches, les prophètes ont bénéficié de l’aide de l’Esprit du Christ. Cette expression n’apparaît sous cette forme qu’ici et en Rom 8.9. Il était généralement admis parmi les Juifs que les prophètes agissaient sous l’influence de l’Esprit de Dieu. Les chrétiens ont naturellement adopté cette conviction, mais l’Esprit de Dieu est remplacé dans ce verset par Esprit du Christ. Il semble que pour Pierre, le Christ était déjà actif au temps des prophètes, comme expliqué dans une note de la Traduction œcuménique de la Bible : « l’Esprit qui inspirait les prophètes était déjà celui du Christ ». Mais d’autres préfèrent l’interprétation que « l’Esprit révèle le Christ ». Cependant, il est fort possible que cette expression reflète un point de vue courant chez les premiers chrétiens, à savoir que « Esprit de Dieu », « Esprit du Seigneur » et Esprit du Christ désignaient la même réalité. Pour Esprit, voir 1 Pierre 1.2. Voir aussi l’Esprit de Jésus (Act 16.7) ; l’Esprit de son Fils (Gal 4.6) ; l’Esprit de Jésus-Christ (Phil 1.19).
l’Esprit du Christ qui était présent en eux est littéralement « en eux l’Esprit du Christ ». Non seulement l’Esprit du Christ donnait des indications aux prophètes, mais Pierre dit encore que cet Esprit « était en eux » (Parole de Vie, Nouvelle Bible Segond, Bible de Jérusalem) ou « vivait » en eux, les prophètes.
Christ : ici les versions semblent traiter le mot Christ comme un nom propre. Le mot grec Χριστός Christos, du mot hébreu pour le « Messie » désigne celui qui est « oint » (Matt 1.16), c’est-à-dire, celui que Dieu a choisi et envoyé pour sauver son peuple. Ici et ailleurs (Rom 6.4) il s’agit d’un nom propre se référant à Jésus-Christ.
quand il attestait par avance : dans certaines langues, il sera peut-être important de remplacer le pronom il par « Esprit », comme en Bible en français courant : « car cet Esprit… annonçait d’avance ». attestait par avance rend un verbe grec qui n’apparaît qu’ici dans tout le NT. Il signifie « prédire » ou « annoncer par avance ». Voir la Bible en français courant et la Parole de Vie.
les souffrances réservées au Christ et la gloire qui les suivrait : les investigations des prophètes concernaient non seulement le salut (1 Pierre 1.10), mais également les souffrances réservées au Christ et la gloire qui allait suivre.
les souffrances réservées au Christ est littéralement « les souffrances pour (ou vers) Christ ». Ainsi quelques commentateurs ont interprété ces mots au sens des souffrances endurées par les chrétiens pour la cause du Christ. Mais il vaudrait mieux les comprendre au sens des souffrances subies par le Christ lui-même, d’où la traduction de la Traduction œcuménique de la Bible : réservées au Christ. La Bible en français courant et la Parole de Vie vont dans le même sens : « les souffrances que le Christ devrait subir » (Bible en français courant), « les souffrances que le Christ allait supporter » (Parole de Vie). On pourra aussi dire « la façon dont le Christ allait souffrir » ou « la manière dont le Christ devait souffrir ».
gloire : voir 1 Pierre 1.7. Ici le mot est au pluriel en grec, « les gloires » (Bible de Jérusalem, Osty-Trinquet), ce qui peut indiquer une série d’événements glorieux qui suivent les souffrances du Christ : la résurrection, l’ascension du Christ, son élévation à la droite de Dieu, par exemple. Mais plusieurs versions utilisent le singulier, au sens global incluant tous ces événements (ainsi Traduction œcuménique de la Bible, Bible en français courant, Segond Révisée, La Bible du Semeur, Parole de Vie). Si les souffrances sont prises au sens de « pour Christ », c’est-à-dire celles subies par les chrétiens pour la cause du Christ, le mot « gloires » sera alors compris comme « triomphes » ou « victoires ». Mais il vaut mieux opter pour la notion de « souffrances subies par le Christ lui-même », lors de sa mort sur la croix. Dans ce cas, le mot gloire doit être compris au sens de la glorification du Christ après sa crucifixion.
la gloire qui les suivrait : le texte grec parle litt. des « souffrances de Christ et après la gloire ». La Nouvelle Bible Segond rend bien l’idée « Esprit qui… attestait les souffrances du Christ et la gloire qui s’ensuivrait ». La Bible en français courant est similaire en parlant des « souffrances que le Christ devait subir et la gloire qui serait la sienne ensuite ».
Source: Margot, Jean-Claude. La première lettre de Pierre – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.
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