The Greek, Hebrew and Ge’ez that is typically translated as “eternity,” “forever,” or “forever and ever” in English are translated in Mairasi as “mashed out infinitely.” Lloyd Peckham explains: “Bark cloth required pounding. It got longer and wider as it got pounded. Similarly, life gets pounded or mashed to lengthen it into infinity. Tubers also get mashed into the standard way of serving the staple food, like the fufu of Uganda, or like poi of Hawaii. It spreads out into infinity.” (Source: Lloyd Peckham)
In Lisu the phrase “forever and ever” is translated as ꓕꓲꓽ ꓞꓲꓼ ꓕꓲ ꓑ — thi tsi thi pa, verbatim translated as “one – lifetime – one – world.” This construction follows a traditional four-couplet construct in oral Lisu poetry that is usually in the form ABAC or ABCB. (Source: Arrington 2020, p. 57f.)
In Makonde it is often translated as navyaka or “years and years.” (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Following are a number of back-translations of 1 Peter 1:25:
Uma: “but the Word of the Lord remains forever.’ This Word of the Lord, it is the Good News that was announced to you.” (Source: Uma Back Translation)
Yakan: “But the word/message of God remains forever.’ This word/message is the good news proclaimed to you.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “However, the Word of the Lord can never go out of existence forever.’ And as for the Word of God, it is what was preached to you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “but the word of the Lord, it remains-unchanging forever.’ This word of the Lord, this is the good news that was preached to you.” (Source: Kankanaey Back Translation)
Tagbanwa: “But as for the word of God, it really lasts for ever.’ This word which is meant, it’s this, the Good News which is being taught to you.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “But this word of God is forever.’ This is the word of the good news which was preached to you.” (Source: Tenango Otomi Back Translation)
The Greek in the referenced verses that is typically translated as “age,” “(for)ever / eternity / eternal / permanent,” “of old / long ago” in English is translated in the German translation by Fridolin Stier (1989) consistenty as “world (or: “cosmic”) time” (Weltzeit).
Sarah Ruden (2021, p. lxii) explains the complexities of the translation of aiōn: “Trickiest of all [the words relating to time] is aion, most simply an ‘age’ or ‘era’ but sometimes denoting either the whole present world or the whole world to come. The same word can allude to all the limits of material existence (or to dangerous worldly distractions in particular), or to their absence in the eternal age to come. Looking forward, especially to ‘ages of ages’ (in the pattern of ‘King of Kings’), the meaning is ‘eternity.’”
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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 choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare [מָרֵא]) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.
In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.
In the New Testament, the Greek term kurios has at least four different kinds of use:
referring to “God,” especially in Old Testament quotations,
meaning “master” or “owner,” especially in parables, etc.,
as a form of address (see for instance John 4:11: “Sir, you have no bucket”),
or, most often, referring to Jesus
In the first and fourth case, it is also translated as “Lord” in English.
Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”
When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).
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Following are some of the solutions that don’t rely on a different typographical display (see above):
Iyansi: Mwol. Mwol is traditionally used for the “chief of a group of communities and villages” with legal, temporal, and spiritual authority (versus the “mfum [the term used in other Bantu languages] which is used for the chief of one community of people in one village”). Mwol is also used for twins who are “treated as special children, highly honored, and taken care of like kings and queens.” (Source: Kividi Kikama in Greed / Kruger, p. 396ff.)
Binumarien: Karaambaia: “fight-leader” (Source: Oates 1995, p. 255)
Warlpiri: Warlaljamarri (owner or possessor of something — for more information tap or click here)
We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.
New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.
Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. )
Mairasi: Onggoao Nem (“Throated One” — “Leader,” “Elder”) or Enggavot Nan (“Above-One”) (source: Enggavoter 2004)
Obolo: Okaan̄-ene (“Owner of person(s)”) (source: Enene Enene)
Lotha Naga: Opvui (“owner of house / field / cattle”) — since both “Lord” and YHWH are translated as Opvui there is an understanding that “Opvui Jesus is the same as the Opvui of the Old Testament”
Seediq: Tholang, loan word from Min Nan Chinese (the majority language in Taiwan) thâu-lâng (頭儂): “Master” (source: Covell 1998, p. 248)
Thai: phra’ phu pen cao (พระผู้เป็นเจ้า) (divine person who is lord) or ong(kh) cao nay (องค์เจ้านาย) (<divine classifier>-lord-boss) (source: Stephen Pattemore)
Arabic often uses different terms for adonai or kurios referring to God (al-rabb الرب) and kurios referring to Jesus (al-sayyid الـسـيـد). Al-rabb is also the term traditionally used in Arabic Christian-idiom translations for YHWH, and al-sayyid is an honorary term, similar to English “lord” or “sir” (source: Andy Warren-Rothlin).
Tamil also uses different terms for adonai/kurios when referring to God and kurios when referring to Jesus. The former is Karttar கர்த்தர், a Sanskrit-derived term with the original meaning of “creator,” and the latter in Āṇṭavar ஆண்டவர், a Tamil term originally meaning “govern” or “reign” (source: Natarajan Subramani).
Burunge: Looimoo: “owner who owns everything” (in the Burunge Bible translation, this term is only used as a reference to Jesus and was originally used to refer to the traditional highest deity — source: Michael Endl in Holzhausen / Riderer 2010, p. 48)
Yagaria: Souve, originally “war lord” (source: Renck, p. 94)
Aguacateco: Ajcaw ske’j: “the one to whom we belong and who is above us” (source: Rita Peterson in Holzhausen / Riderer 2010, p. 49)
Konkomba: Tidindaan: “He who is the owner of the land and reigns over the people” (source: Lidorio 2007, p. 66)
Chichewa: AmbuyeAmbuye comes from the singular form Mbuye which is used to refer to: (1) someone who is a guardian or protector of someone or group of people — a grandparent who has founded a community or village; (2) someone who is a boss or master over a group of people or servants and has absolute control over them; (3) owner of something, be it a property, animals and people who are bound under his/her rule — for people this was mostly commonly used in the context of slaves and their owner. In short, Mbuye is someone who has some authorities over those who call him/her their “Mbuye.” Now, when the form Ambuye is used it will either be for honorific when used for singular or plural when referring to more than one person. When this term is used in reference to God, it is for respect to God as he is acknowledged as a guardian, protector, and ruler of everything. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation).
Hdi uses rveri (“lion”) as a title of respect and as such it regularly translates adon in the Old Testament. As an address, it’s most often with a possessive pronoun as in rvera ɗa (“my lion” = “my lord” or “sir”). So, for example, Genesis 15:2 (“O Lord God”) is Rvera ɗa Yawe (“My lion Yahweh”) or Ruth to Boaz in Ruth 2:13: “May I find your grace [lit. good-stomach] my lion.” This ties in nicely with the imagery of the Lord roaring like a lion (Hosea 11:10; Amos 3:8; Joel 3:16). Better still, this makes passages like Revelation 5:5 even richer when we read about rveri ma taba məndəra la Yuda, “the Lion of the tribe of Judah”. In Revelation 19:16, Jesus is rveri ta ghəŋa rveriha “the lion above lions” (“lord of lords”). (Source: Drew Maust)
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”
The Old Testament quotation is from Isaiah 40.6-8, quoted from the Septuagint, with slight variations which may have been due to Peter’s use of manuscripts which contain such variations or to his habit of quoting from memory. As in 1.16 (and in 2.6) a scripture quotation is introduced by “for” (Greek dioti), and the Good News Translation has restructured the formula in order to signal to the reader that what follows is a quotation from the Scriptures.
The whole point of the quotation is that everything, including human existence, is transitory, in contrast to the permanent word of God. Most translations print these lines as poetry, as shown by the indention. Accordingly, it is quite possible to render these lines into poetry in the receptor language, using the proper and acceptable poetic form in that language.
All mankind is literally “all flesh,” but clearly refers to all people (compare Barclay “human life”; Knox “All mortal things”; Die Bibel im heutigen Deutsch “all humans”; Biblia Dios Habla Hoy “all the human race”).
Glory is rendered as “splendour” (Barclay, New English Bible); “Whatever is beautiful about them” (Die Bibel im heutigen Deutsch); “greatness” (Biblia Dios Habla Hoy).
The verbs wither and fall are both aorist in the Greek, but most translations and commentaries take them as present in force and intention, and are accordingly translated as present.
The grass withers may be rendered simply as “the grass becomes dry.” And the flowers fall may be rendered as “and the flowers fall off.” It is important to avoid a word such as “fall” which would suggest “falling down,” as a person might fall down.
Of the Lord is “of our God” in the Septuagint; the change may have been due to the desire to link more closely the word to Christ, who is also described as Lord (compare 2.3). However, since this is a quotation from the Old Testament, it would be best to keep “Lord” here ambiguous, and not add either “God” or “Christ” to modify it.
The word of the Lord must of course not be “the word about the Lord” but “the word which the Lord has spoken.” In most languages one cannot translate “word” literally, since this might imply only a single spoken word. A more satisfactory translation is “the message which the Lord has proclaimed.”
The expression remains forever as a reference to the enduring quality of the word of the Lord may present certain difficulties, for it does not mean that a particular message of the Lord remains in one place forever, but that it “continues to be true forever.”
For “which was preached to you,” see 1.12.
This word is the Good News can be perhaps best expressed as “this message is the Good News,” and the passive clause that was proclaimed to you may be made active by employing the expression “the messengers of the Good News” as the subject of the clause (see verse 12), for example, “which the messengers of the Good News preached to you” or “… proclaimed to you.”
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 .
This verse part completes the quotation from Isaiah.
but: The Greek conjunction that the Berean Standard Bible translates as but introduces a contrast with the previous verse part. Show this contrast in a way that is natural in your language.
the word of the Lord stands forever: The phrase the word of the Lord stands for ever means “what the Lord says remains for all time.” God’s message will never fail and never cease to exist. Different ways to translate this phrase include:
the word of the Lord endures forever (New Revised Standard Version)
-or-
what the Lord has said will always be valid
-or-
the Lord’s message will continue/last for ever
word: The Greek word that the Berean Standard Bible translates as word at 1:25a is different from the one translated as word at 1:23b. Most scholars feel that these two words have the same meaning in this context. It is recommended that you translate them the same way, unless the style of your language favors using different words.
Lord: Peter wrote “the…word of God ” at 1:23b. The Greek translation of the Old Testament that existed when Peter wrote this letter (LXX) also had “the word of God ” in the passage Peter quoted from Isaiah. Therefore, Peter seems to have made an intentional switch from God to Lord here. It is recommended that you translate Lord here literally.
stands: The Greek word that the Berean Standard Bible translates here as stands is a form of the Greek verb that is translated as “enduring” at 1:23b. Use forms of the same word in your translation if this would be natural in your language. Other ways this word has been translated include:
lasts (God’s Word)
-or-
remains (New Living Translation (2004))
-or-
will live (New Century Version)
1:25b
The quotation from Isaiah 40:6–8 ended with 1:25a. Peter was no longer quoting Isaiah here at 1:25b.
And this is the word that was proclaimed to you: Peter equated the word of the Lord, from the Isaiah quotation (1:25a), with the word that had been proclaimed to his readers.
this: The word this refers to the word of the Lord mentioned in 1:25a.
the word: The Greek word that the Berean Standard Bible translates as word here at 1:25b is the same one Peter used in 1:25a.
was proclaimed: This is a passive verb. If it is more natural in your language to use an active verb, you may say:
⌊people/evangelists⌋ preached
The Greek word that the Berean Standard Bible translates as was proclaimed is related to the Greek word that is often translated as “gospel” or “good news.” Because of this, many English versions include either “gospel” or “good news” in their translation of 1:25b. For example:
That word is the good news that was announced to you. (New Revised Standard Version)
-or-
And this ‘word’ is the gospel which was preached to you. (Revised English Bible)
Ces deux versets citent le texte d’És 40.6-8 d’après l’ancienne traduction grecque, la Septante, avec quelques légères variantes dues peut-être au fait que Pierre citait les versets de mémoire ou qu’il utilisait un manuscrit particulier. Le but de cette citation est de mettre en évidence la fragilité de l’existence humaine, son caractère passager, en opposition à la parole de Dieu qui est éternelle.
Tout comme au 1 Pierre 1.16 et 1 Pierre 2.6, la citation de l’AT est introduite en grec par la conjonction διότι dioti, signifiant Car ou « parce que ». Bien que de nombreuses versions rendent la conjonction littéralement (Bible en français courant, Bible de Jérusalem, Traduction œcuménique de la Bible, Nouvelle Bible Segond), elle peut aussi exprimer une emphase. Ainsi plusieurs versions la rendent par « en effet ». Les traducteurs devraient lire ce passage à haute voix et insérer le mot de transition qui convient le mieux ici.
Bien que le texte n’a qu’un mot διότι dioti pour introduire ce passage, beaucoup de versions explicitent le fait que le passage est tiré des Écritures, en disant « Car il est écrit » (Bible en français courant), « En effet, il est écrit » (La Bible du Semeur), « Les Écritures disent » (Contemporary English Version), « En effet, les Livres Saints disent » (Parole de Vie).
La plupart des versions présentent le texte sous forme poétique, avec des mises à la ligne successives (Traduction œcuménique de la Bible, Bible en français courant). Si cela convient, les traducteurs devraient imiter ce style, en tenant compte des usages de leur langue. Ce passage présente une structure assez complexe mais très frappante. Deux lignes parallèles comparent l’être humain à l’herbe et aux fleurs du champ. Ensuite un chiasme met l’accent sur ce qui arrive à ces éléments : ils disparaissent. La dernière ligne contraste avec ce qui vient d’être dit : si les êtres humains et leurs œuvres sont passagers, la parole de Dieu, elle, reste pour toujours :
CH1 tout chair comme herbe
CH1 et toute sa gloire comme fleur de l’herbe
CH2 séchée
CH3 l’herbe
CH4 et
CH3 la fleur
CH2 tombée
CH1 mais la parole du Seigneur reste à jamais.
Les traducteurs peuvent s’inspirer des chants ou poèmes dans leur langue pour donner à ce passage la forme qu’il faut. Si une traduction du livre d’Ésaïe existe déjà dans la langue cible, il faudrait veiller à ce que le même vocabulaire soit utilisé, tout en respectant les différences entre le texte hébreu et le texte grec cité ici.
toute chair est comme l’herbe, toute sa gloire comme la fleur de l’herbe : en poésie hébraïque il y a souvent des lignes parallèles synonymiques, avec à peu près le même sens. Il y a aussi souvent une progression ou une intensification d’une ligne à une autre, comme c’est le cas ici : la chair de l’homme évolue à la gloire de l’homme. L’herbe est remplacée par la fleur.
Toute chair est comme l’herbe : toute chair est une traduction littérale du grec. L’utilisation du mot chair met en exergue « la nature humaine en tant que mortelle » (Spicq, p. 76). Ainsi la Bible en français courant parle de « Tous les humains », la Parole de Vie de « Tous les êtres humains », et la La Bible du Semeur de « Tout homme ». Il faudra éviter un mot qui se réfère uniquement à l’homme en tant que mâle. Il s’agit de toute l’humanité, hommes et femmes.
est comme l’herbe : le verbe est ne se trouve pas en grec, mais sera nécessaire dans la majorité des langues.
L’herbe est une plante qui pousse partout. Dans le NT, les gens s’assoient parfois sur l’herbe (Matt 14.19). On parle aussi des herbes qui sont fauchées et brûlées, ou séchées et ramassées comme foin pour les animaux (Matt 6.30). Dans la majorité des langues on trouvera facilement un mot générique, soit au singulier, soit au pluriel, pour désigner l’herbe.
toute sa gloire comme la fleur de l’herbe : sa gloire se réfère à la gloire de toute chair, c’est-à-dire, la « gloire humaine » (La Bible du Semeur). La Parole de Vie rend explicite un sens possible, « ce qui rend (les humains) importants », mais ceci n’est pas poétique. Il vaut mieux chercher des tournures brèves et expressives, tout en restant près du texte. Si le mot gloire ne convient pas, on pourra dire « toute la splendeur de l’être humain » ou « toute sa beauté (éclatante) ». Il peut s’agir non seulement de l’homme en tant que création mais tout ce que l’homme fait : ses accomplissements, ses réalisations.
comme la fleur de l’herbe : il y a une ellipse ici, et dans plusieurs versions il faudra expliciter le verbe sous-entendu : « et toute leur splendeur est comme la fleur de l’herbe ». La traduction littérale du grec la fleur de l’herbe n’est naturelle ni en français ni dans beaucoup de langues car l’herbe ne fleurit pas. C’est pourquoi la Bible en français courant, la Parole de Vie et la La Bible du Semeur utilisent une expression idiomatique en français : « la fleur des champs ». Une version en anglais propose les « fleurs sauvages », c’est-à-dire, les fleurs non-cultivées, celles qui poussent à la campagne. Mais dans beaucoup de langues, il n’y a pas cette distinction et le mot fleur, tout court, suffira.
l’herbe sèche et la fleur tombe : les verbes sèche et tombe sont à l’aoriste en grec, qui désigne normalement un temps passé. Mais la plupart des commentaires leur attribuent une valeur de présent ici, car il s’agit d’un fait constant, valable depuis toujours.
l’herbe sèche peut être rendu par « l’herbe devient sèche » ou « meurt », mais il vaut mieux chercher des expressions poétiques, par exemple, « l’herbe se fane », « disparaît » ou « passe ». Il est possible que dans certaines langues une idéophone exprime bien la notion de partir ou disparaître soudainement.
et sa fleur tombe est littéralement en grec « et la fleur tombe » (Bible en français courant, Osty-Trinquet). Les traducteurs devraient utiliser les articles qui conviennent. Dans certaines langues, un pluriel peut mieux convenir : « et les/ses fleurs tombent ». La fleur tombe parce qu’elle est fanée ou morte. De ce point de vue, ce vers est plus fort que le précédent. En fait en És 40.7 le texte dit « la fleur se fane », mais il faut respecter le texte grec et ne pas harmoniser avec le texte de l’AT.
la parole du Seigneur : comme le texte hébreu original, l’ancienne traduction en grec, la Septante, a « la parole de notre Dieu ». Les biblistes supposent que la substitution du titre Seigneur à « notre Dieu » serait due à l’intention de l’auteur de marquer « …le lien entre la parole et le Christ lui-même qui est le Seigneur » (Best, p. 96). Cependant, comme il s’agit d’une citation de l’AT, il est important de maintenir l’ambiguïté du mot Seigneur, sans ajouter « Dieu » ou « Christ ». L’expression ne doit pas être comprise comme « la parole au sujet du Seigneur », mais comme « la parole qui provient du Seigneur ». Dans la majorité des langues, il sera possible de traduire parole du Seigneur littéralement, sinon, on pourra parler du « message que le Seigneur a proclamé ».
Pour Seigneur, voir l’Intro et 1 Pierre 1.3.
demeure éternellement est littéralement en grec « demeure à l’âge », c’est-à-dire, « pour toujours » (Bible en français courant). Le verbe demeure est le même que celui utilisé par Jésus quand il a dit « demeurez en moi » (Jean 15.4) et celui qui est rendu par permanent en 1 Pierre 1.23. Mais ici demeurer a le sens d’« exister » « continuer à exister » ou « rester ». Le sens est que ce message « reste » ou « continue à être vrai pour toujours ».
Or, cette parole, c’est l’Évangile qui vous a été annoncé : la conjonction rendue par Or (grec : δέ de) introduit une précision par rapport à ce qui précède. Le traducteur devra chercher une transition appropriée dans sa langue.
cette parole : l’auteur insiste sur le mot parole en le répétant. Si cette répétition ne convient pas, on pourra parler de parole plus haut et ici de « message » : « (et) ce message est la Bonne Nouvelle… »
c’est l’Évangile qui vous a été annoncé rend un participe passif du verbe εὐαγγελιστήν euangelistên qui décrit la parole : litt. « celle qui a été évangélisée (à vous, pour vous) ». Voir 1 Pierre 1.12. Ce verbe implique l’annonce ou la proclamation de la Bonne Nouvelle. Dans beaucoup de langues, on dira « Cette Parole est la Bonne Nouvelle qu’on vous a annoncée » ou « apportée ». La Parole de Vie rend bien l’idée en disant : « Cette Parole, c’est la Bonne Nouvelle qu’on vous a annoncée ».
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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