2 Corinthians 11:26

While flipping through the Vulgate months ago, I happened upon 2 Corinthians 11:26.  The formatting (in my edition, anyway) made it very obvious that this verse exhibits anaphora:

in itineribus saepe

periculis fluminum

periculis latronum

periculis ex genere

periculis ex gentibus

periculis in civitate

periculis in solitudine

periculis in mari

periculis in falsis fratribus

This structure is also in the Greek:

ὁδοιπορίαις πολλάκις, κινδύνοις ποταμῶν, κινδύνοις ληστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις,

My German New Testament:

Ich bin oft gereist, ich bin in Gefahr gewesen durch Flüsse, in Gefahr unter Räubern, in Gefahr unter Juden, in Gefahr unter Heiden, in Gefahr in Städten, in Gefahr in Wüsten, in Gefahr auf dem Meer, in Gefahr unter falschen Brüdern

And my French New Testament:

Fréquemment en voyage, j'ai été en péril sur les fleuves, en péril de la part des brigands, en péril de la part de ceux de ma nation, en péril de la part des païens, en péril dans les villes, en péril dans les déserts, en péril sur la mer, en péril parmi les faux frères.

Here's the ESV translation:

on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers

There's a parity between the frequency indicated by πολλάκις (often) and the inherent repetition of anaphora, and the combination of these two (the temporal adverb and repetitive structure) may even create a greater sense of the constancy of this peril.

Matthew 13:46

Near the end of April, the Daily Dose of Greek went over Matthew 13:46:

εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.

'who, on finding one pearl of great value, went and sold all that he had and bought it.'  [ESV]

I've been following along in my French New Testament, where this verse is:

Il a trouvé une perle de grand prix; et il est allé vendre tout ce qu'il avait et l'a achetée.

I noticed that (simply because of French syntax) there's a chiasm in the second half:

il est allé vendre (he went to sell)

tout ce qu'il avait (all that he had)

et l' (and it)

a achetée (bought)

This structure emphasizes the opposite nature of vendre (to sell) and a achetée (bought) and, in a way, even illustrates the exchange.  It also highlights the contrast between "all that he had" and the single pearl, here referred to with the pronoun la, which is further shortened by elision to just l'.

Matthew 13:20

Back in March, I watched the Daily Dose of Greek video on Matthew 13:20:

ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν.

In the ESV, this is:

"As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy"

In both my German and French translations of the New Testament, the pronoun referring to the word is drawn forward in the clause:

Bei dem aber auf felsigen Boden gesät ist, das ist, der das Wort hört und es gleich mit Freuden aufnimmt

Celui qui a reçu la semence dans les endroits pierreux, c'est celui qui entend la parole et la reçoit aussitôt avec joie

As far as I can tell, this placement is just because of the syntax of each of these languages, not a sort of inversion to create some emphasis, but to some degree, it does indicate the eagerness with which the word is received.

Matthew 13:16

Months ago, the Daily Dose of Greek went over Matthew 13:16:

Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.

In the ESV, this is:

"But blessed are your eyes, for they see, and your ears, for they hear."

I've been following along in my French New Testament and noticed a feature specific to that translation:

Mais heureux sont vos yeux, parce qu'ils voient, et vos oreilles, parce qu'elles entendent!

"Heureux" ("blessed") and "yeux" ("eyes") rhyme, and this resemblance highlights the relationship between the two words:  that they're being equated in this copulative sentence and therefore, as subject and predicate nominatives, are in the same case.

Hebrews 9:14

Last month, I watched the Concordia University Wisconsin chapel service from the 6th:

The reading was Hebrews 9:11-14, and part of verse 14 caught my attention:  "how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God" [ESV].

In the Greek, it's:  πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι;

There's a sort of contrast between "from dead works" and "to serve the living God," and this is heightened by the different forms of the modifiers.  "Dead" (νεκρῶν) is just an adjective, but "living" (ζῶντι) is a participle, and since participles are verbal adjectives, there's some of the dynamic action of a verb here rather than just the static nature of a plain adjective.

The same distinction is also in the Latin Vulgate ("quanto magis sanguis Christi qui per Spiritum Sanctum semet ipsum obtulit inmaculatum Deo emundabit conscientiam vestram ab operibus mortuis ad serviendum Deo viventi"), my German New Testament ("um wieviel mehr wird dann das Blut Christi, der sich selbst als Opfer ohne Fehl durch den ewigen Geist Gott dargebracht hat, unser Gewissen reinigen von den toten Werken, zu dienen dem lebendigen Gott!"), and my French New Testament ("combien plus le sang de Christ, qui, par un esprit éternel, s'est offert lui-même sans tache à Dieu, purifiera-t-il votre conscience des œuvres mortes, afin que vous serviez la Dieu vivant!").

Matthew 10:39

A couple weeks ago, the Daily Dose of Greek went over Matthew 10:39:

I noticed that there's a chiastic structure, and that this highlights the opposites "find" and "lose."

ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ

ἀπολέσει αὐτὴν

καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ

εὑρήσει αὐτήν.

Here's the ESV translation:

'Whoever finds his life

will lose it,

and whoever loses his life for my sake

will find it.'

This structure is also in the Latin Vulgate:

Qui invenit animam suam

perdet illam

et qui perdiderit animam suam propter me

inveniet eam

My German New Testament:

Wer sein Leben findet,

der wird's verlieren;

und wer sein Leben verliert um meinetwillen,

der wird's finden.

And my French New Testament:

Celui qui conservera sa vie

la perdre,

et celui qui perdra sa vie à cause de moi

la retrouvera.

Mark 10:21

A couple weeks ago (13 October, Twenty-First Sunday after Pentecost), the Gospel reading was Mark 10:17-22.  While watching Worship Anew, I was following along in the Latin Vulgate and noticed a significant difference in verse 21.  In the ESV, Jesus tells the rich young man, "You lack one thing" (the NIV and NKJV simply invert this:  "One thing you lack"), but in the Vulgate, He says, "Unum tibi deest" ("One thing is lacking from you," although technically, "tibi" is in the dative case).  The Greek is similar:  ἕν σε ὑστερεῖ.

The rich young man is too concerned about his own efforts in acquiring eternal life, apparently not understanding that whatever they are, they would be insufficient and that eternal life is given to him freely (just like an earthly inheritance).  The accusative σε in the Greek (and dative "tibi" in the Latin) stands in contrast to the nominative "you" in the English translations, and, coincidentally, this matches the lesson (or a lesson) that the man needs to learn:  he doesn't have to be the subject or the one doing the action.  It's done for him.  

For what it's worth:  in my German New Testament, this clause is "Eines fehlt dir" (with the dative "dir"), and in my French New Testament, it's "Il te manque une chose" (with the accusative "te").

Matthew 6:21

A couple weeks ago, I happened to read Matthew 6:21 in Middle English:  "For where thi tresoure is, there also thin herte is."  In Greek, it's ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου, and in the ESV, it's "'For where your treasure is, there your heart will be also.'"  In the Middle English version, ἔσται is translated in the present tense ("is") rather than the future ("will be"), but maybe it was because of this that I realized that structurally, the two clauses have much in common.  In the Greek, it's:

[form of "to be"] [article] [noun] [possessive pronoun]

ἐστιν ὁ θησαυρός σου ("is the treasure of you")

ἔσται... ἡ καρδία σου ("will be... the heart of you")

The sort of parallelism between ἐστιν and ἔσται isn't as clear in Modern English because the single word is doesn't correspond to the two-word phrase "will be" as neatly.

To some degree, this structural similarity mirrors the meaning; the treasure and heart are in the same place, and the clauses have a parity, too.

This feature is also present in the Latin Vulgate, perhaps even a bit more strongly, since the relative pronoun ubi ("where") is only one letter different from the adverb ibi ("there"):

Ubi enim est thesaurus tuus ibi est et cor tuum

And in my French New Testament:

Car là où est ton trésor, là aussi sera ton cœur.

Matthew 8:27, Mark 4:41

When I watched the Daily Dose of Greek video on Matthew 8:27 last month, I remembered my comments on Mark 4:41, which is a very similar verse, and I had a few more thoughts.

Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες· ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;

And the men marveled, saying, "What sort of man is this, that even winds and sea obey him?" [ESV]

Because καὶ... καὶ... can also be the correlative "both... and..." (as in Matthew 10:28:  καὶ ψυχὴν καὶ σῶμα, "both body and soul"), the last part of the verse could be translated as "What sort of man is this that both the winds and the sea obey him?" which provides a sense of the breadth of Jesus' command over nature.  (I'll reiterate what I said about Mark 4:41, though:  "Even the winds and the sea" is probably a better translation.)

This may be (and probably is) overanalyzing the text, but there's an additional sense of breadth because there's a variety in the grammatical gender and number of the direct objects:  ἄνεμοι is masculine plural, and θάλασσα is feminine singular.  Of course, there's also a range just because the sea is beneath and the winds are around and above.

Nearly all the same can be said for this text in the Latin Vulgate:  "porro homines mirati sunt dicentes qualis est hic quia et venti et mare oboediunt ei."  "Et... et..." can be the correlative "both... and..." or even and and individually; venti (winds) is masculine plural; but mare (sea) is neuter singular.

Of what features I noted, the German text has only different grammatical genders for wind (masculine Wind) and sea (neuter Meer):  "Die Menschen aber verwunderten sich und sprachen:  Was ist das für ein Mann, daß ihm Wind und Meer gehorsam sind?"

In French, there's something of a sense of breadth between masculine plural vents (winds) and feminine singular mer (sea):  "Ces hommes furent saisis d'étonnement:  Quel est celui-ci, disaient-ils, à qui obéissent même les vents et la mer?"

Luke 16:13

Earlier this month, I watched the Concordia University Wisconsin chapel service from 25 September 2019.

The reading was Luke 16:1-15, and I noticed verse 13 in particular:  "'No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and money.'"  This verse is nearly identical to Matthew 6:24 and contains the same feature that I noticed there about a year ago.  There's a chiastic structure to highlight the opposites:

He will hate the one

and love the other, 

or he will be devoted to the one

and despise the other.

As with Matthew 6:24, this structure is also present in the Greek:

Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μεισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.

the Latin Vulgate:

Nemo servus potest duobus dominis servire aut enim unum odiet et alterum diliget aut uni adherebit et alterum contemnet non potestis Deo servire et mamonae

my German New Testament:

Kein Knecht kann zwei Herren dienen; entweder er wird den einen hassen und den andern lieben, oder er wird an dem einen hängen und den andern verachten.  Ihr könnt nicht Gott dienen und dem Mammon.

and my French New Testament:

Nul serviteur ne peut servir deux maîtres.  Car, ou il haïra l'un et aimera l'autre; ou il s'attachera à l'un et méprisera l'autre.  Vous ne pouvez servir Dieu et Mamon.

Matthew 7:29

I think it was even before the Daily Dose of Greek got to Matthew 7:29 that I noticed that it has the same feature that I noted in Mark 1:22 a few months ago.  (I'd lookt ahead after watching the Daily Dose video on verse 28.)

ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.

In the ESV, this is translated as "For he was teaching them as one who had authority, and not as their scribes," but ἔχων is a participle, so it's actually more like "he was teaching them as one having authority...."  Because participles are verbal adjectives, there's some of the dynamic element of a verb here, and it contrasts with the more static nature of the noun γραμματεῖς (scribes).

As with Mark 1:22, the participial ἐξουσίαν ἔχων is retained in the Vulgate ("potestatem habens") and my French New Testament ("ayant authorité"), but it's rendered as a prepositional phrase ("mit Vollmacht") in my German New Testament.

Mark 1:22

I'm still behind on watching Worship Anew programs, but when I watched the program for 28 January (the Fourth Sunday after Epiphany) a couple weeks ago, I noticed a significant contrast in the Gospel reading from Mark 1.  In the ESV, Mark 1:22 is "And they [the people in the synagogue] were astonished at his [Jesus'] teaching, for he taught them as one who had authority, and not as the scribes."  While following along in the Latin Vulgate, I noticed that what's translated as a relative clause in the ESV ("who had authority") is a participial in the Latin ("potestatem habens"), as it is in the Greek (ἐξουσίαν ἔχων), so it's more like "having authority."  Since participles are verbal adjectives, there's some of the action quality of a verb here, and this contrasts with the more static nature of the noun "scribes" (γραμματεῖς, "scribae").

For what it's worth:  in my German New Testament, this participial is translated as a prepositional phrase ("mit Vollmacht" "with power"), but my French New Testament retains it as a participial ("ayant autorité").

Matthew 4:24-25

Last month, I watched the Daily Dose of Greek videos on Matthew 4:24-25:

24 Καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς· καὶ ἐθεράπευσεν αὐτούς.

25 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου.

24 So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, [and] those oppressed by demons, [and] epileptics, and paralytics, and he healed them.

25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.

I noticed that both verses exhibit polysyndeton (the repeated καὶ), although one conjunction is in brackets in Dr. Plummer's Greek text and some are omitted in the ESV translation.  In these contexts, the polysyndeton provides a sense of abundance and variety.

This feature is also present in the Latin Vulgate:

24 et abiit opinio eius in totam Syriam et obtulerunt ei omnes male habentes variis languoribus et tormentis conprehensos et qui daemonia habebant et lunaticos et paralyticos et curavit eos

25 et secutae sunt eum turbae multae de Galilaea et Decapoli et Hierosolymis et Iudaea et de trans Iordanen

In my French translation, there's a repeated "de" ("from") instead of "and" in verse 25:

Une grande foule le suivit, de la Galilée, de la Décapole, de Jérusalem, de la Judée, et d'au delà du Jourdain.

This is anaphora rather than polysyndeton, but the resulting effect (a sense of abundance and variety) is the same.

Luke 14:8, 11

A couple months ago, I read Luke 14 and noticed two features.

I think it may be significant that the passive voice is used in verse 8:  "When you are invited by someone to a wedding feast..." [ESV].  It's also a passive in the Greek (ὅταν κληθῇς ὑπό τινος εἰς γάμους), the Latin Vulgate ("cum invitatus fueris ad nuptias..."), and my German and French New Testaments ("Wenn du von jemandem zur Hochzeit geladen bist..." "Lorsque tu seras invité par quelqu'un à des noces...").  To some degree, this matches the mindset that Jesus advocates:  the man in the parable shouldn't take a seat of honor for himself, but he may accept a higher seat if one is given to him.  There's a connection between the passive voice, where the subject is acted upon, and this humble acceptance.

The other thing I noticed is that, like Matthew 23:12, verse 11 contains a chiasm illustrating an inversion:  "'For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.'"  This is also in the Greek (ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται), the Latin Vulgate ("Quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur"), and my German and French New Testaments ("Denn wer sich selbst erhöht, der soll erniedrigt werden; und wer sich selbst erniedrigt, der soll erhöht werden" "Car quiconque s'élève sera abaissé, et quiconque s'abaisse sera élevé").

Isaiah 29:13, Matthew 15:8, Mark 7:6

A few months ago, I watched the Concordia University Wisconsin chapel service from 28 August 2018:

The text was Isaiah 29:11-19.  I was following along in the Latin Vulgate and noticed part of verse 13:  "cor autem eius longe est a me."  In the ESV, this is "while their hearts are far from me."  In both of these, as it is in the Hebrew (although with far fewer words:  וְלִבּ֖וֹ רִחַ֣ק מִמֶּ֑נִּי), "heart" ("cor") is about as distant as possible from "me" ("me"), so the meaning of the clause is illustrated in its structure.  The conjunction in Latin ("autem") is post-positive, so "cor" and "me" are at completely opposite ends of the clause.

The next day, I watched the CUW chapel service from 29 August.  The reading then was Mark 7:1-8, in which Jesus quotes this passage from Isaiah.  Part of verse 6 exhibits the same feature:  "cor autem eorum longe est a me."  It's also present in the ESV ("but their heart is far from me") and in the Greek (ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ).  This clause is identical in Matthew 15:8.

I also referenced my German and French New Testaments.  This feature is present in both Matthew 15:8 and Mark 7:18, where the clauses are identical:  "aber ihr Herz ist fern von mir" and "mais son cœur est éloigné de moi." 

Matthew 6:24

Last month, I read a few chapters in Matthew, and I found an-other instance where a chiastic structure illustrates opposites.  In Matthew 6:24, Jesus says, "No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and money."  There's an inversion between "he will hate the one and love the other" and "he will be devoted to the one and despise the other," demonstrating these opposites.

This feature is also present in the Greek ("ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει"), the Latin Vulgate ("aut enim unum odio habebit et alterum diliget aut unum sustinebit et alterum contemnet"), my German New Testament ("entweder er wird den einen hassen und den andern lieben, oder er wird an dem einen hängen und den andern verachten"), and my French New Testament ("Car, ou il haïra l'un, et aimera l'autre; ou il s'attachera à l'un, et méprisera l'autre").

Galatians 6:14

Last month, a footnote in The Collected Letters of C.S. Lewis, Volume II led me to Galatians 6, where I found an interesting feature in verse 14:  "But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world."

The clauses "the world has been crucified to me, and I to the world" exhibit a chiastic structure, so it's almost as if Paul's boasting in the cross suffuses even how he talks about it.

When I lookt up the Greek text, however, I found that this structure isn't present there:

ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ

nor it is present in the Latin Vulgate or my German translation, but it is in the NIV and the NKJV, both of which also render this as "the world has been crucified to me, and I to the world."

It's also in my French New Testament:

le monde est crucifié pour moi, comme je le suis pour le monde

Luke 6:20-26

On Worship Anew last week, the Gospel reading was Luke 6:17-26.  In verses 20-26, Jesus presents some contrasts:  "Blessed are you who are poor" (verse 20) but "woe to you who are rich" (verse 24), "blessed are you who are hungry now" (21) but "woe to you who are full now" (25), "blessed are you who weep now" (21) but "woe to you who laugh now" (25), and "blessed are you when people hate you" (22) but "woe to you when all people speak well of you" (26).

I was following along in my French New Testament, and I noticed that in that particular translation, these opposites have a sharper contrast because the French words for "blessed" ("heureux") and "woe" ("malheur") come from the same root.

Matthew 16:23

About a month ago, I watched the CUW chapel service from 3 September 2014:

The reading was Matthew 16:21-25, and while I was following along in my French translation, I noticed a small feature in verse 23:  "Mais Jésus, se retournant, dit à Pierre:  Arrière de moi, Satan!  tu m'es en scandale; car tes pensées ne sont pas les pensées de Dieu, mais celles des hommes."  In the ESV, this is rendered as:  "But he turned and said to Peter, 'Get behind me, Satan!  You are a hindrance to me.  For you are not setting your mind on the things of God, but on the things of man.'"

In the French translation, "you are not setting your mind on the things of God, but on the things of man" (οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων) is rendered as "tes pensées ne sont pas les pensées de Dieu, mais celles des hommes."  Literally, this is "your thoughts are not the thoughts of God but those of men," and this echoes Isaiah 55:8:  "For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD."

De toute

A number of times this year, I've found instances where my French New Testament adds "de toute" before every item in a list where there's only one modifier in the original Greek.

The first instance I found is in Ephesians 1:21:

au-dessus de toute domination, de toute autorité, de toute puissance, de toute dignité, et de tout nom qui se peut nommer, non seulement dans le siècles présent, mais encore dans le siècles à venir.

ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι

Far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.

The French repeats the πάσης ("all") for each noun.  I'm not sure this is the best translation, but it does result in a stronger rhetorical effect that gives a sense of breadth or of number.

I found two other instances of this, both in Revelation.

Revelation 7:9:

Après cela, je regardai, et voici, il y avait une grand foule, que personne ne pouvait compter, de toute nation, de toute tribu, de tout peuple, et de toute langue.  Ils se tenaient devant le trône et devant l'agneau, revêtus de robes blanches, et des palmes dans leurs mains.

Μετὰ ταῦτα εἶδον καὶ ἰδοὺ ὄχλος πολὺς ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκὰς καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν.

After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands

Here, παντὸς ("every") is repeated.

Revelation 14:6

Je vis une autre ange qui volait par le milieu du ciel, ayant un Évangile éternal, pour l'annoncer aux habitants de la terre, à toute nation, à toute tribu, à toute langue, et à tout peuple.

Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαὸν

Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people.

Here, πᾶν ("every") is repeated.