The Meaning of 1 Peter 4:13 Explained

1 Peter 4:13

KJV: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

YLT: but, according as ye have fellowship with the sufferings of the Christ, rejoice ye, that also in the revelation of his glory ye may rejoice -- exulting;

Darby: but as ye have share in the sufferings of Christ, rejoice, that in the revelation of his glory also ye may rejoice with exultation.

ASV: but insomuch as ye are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy.

KJV Reverse Interlinear

But  rejoice,  inasmuch as  ye are partakers  of Christ's  sufferings;  that,  when  his  glory  shall be revealed,  ye may be glad  also  with exceeding joy. 

What does 1 Peter 4:13 Mean?

Verse Meaning

We can also rejoice in these sufferings because when we experience them we share in Christ"s sufferings. That Isaiah , we experience what Jesus did during His time on earth as He continued faithful to God"s will. God will glorify us just as He will glorify Jesus. Therefore we can rejoice now at that prospect (cf. 1 Peter 1:6-7; 1 Peter 1:10-11; 1 Peter 2:21; Acts 5:41). The revelation (uncovering, Gr. apokalypsis) of Jesus Christ"s glory is most likely a reference to the Second Advent that includes the Rapture and the Second Coming (cf. 1 Peter 1:7; 1 Peter 1:13). At both of these appearings His glory will become manifest, to the church at the Rapture and to the world at His second coming.
Our present experience as we suffer for Christ"s sake is similar to a pregnant woman who feels discomfort and even pain as she anticipates her due date. When she gives birth, however, joy at the delivery of her child replaces the pain that she felt during her pregnancy. Similarly we groan now, but the hope of future joy should encourage us to hang on (cf. 2 Corinthians 4:17-18).

Context Summary

1 Peter 4:12-19 - Suffering As A Christian
We are called upon to share our Savior's sufferings-not those of His substitution, but His daily self-denial, the hatred of men, the anguish of His soul over the obstinacy and opposition of the world. The soldier who is nearest his leader, charging through the mêlée of the fight, is likely to get the same treatment as is meted out to his prince. It is not strange! It would be strange if it were not so, and if the traits in us that characterize our Lord did not win the same hatred as they won for Him.
The salvation of the righteous is a task of enormous difficulty. It requires the dead-lift of Omnipotence. Nothing less will suffice than the infinite grace of the Father, the blood of the Son, and the patience of the Holy Spirit. What will be the fate of those who refuse these! Will they appear at the marriage-supper of the Lamb; and if not-where! What a beautiful closing verse! The committal of the soul, not only to the Savior, but to the Creator. After all, He who made can best understand, adjust and satisfy the nature which He Himself has given! [source]

Chapter Summary: 1 Peter 4

1  He exhorts them to cease from sin and live fore God,
12  and comforts them against persecution

Greek Commentary for 1 Peter 4:13

Inasmuch [κατο]
“In so far forth as” (“according to which thing”), old conjunction, in N.T. only here and 2 Corinthians 8:12; Romans 8:26. [source]
Ye are partakers of [κοινωνειτε]
Present active indicative of κοινωνεω — koinōneō old verb (from κοινωνος — koinōnos partner), to share in either with genitive (Hebrews 2:14) or dative as here Purpose clause with ινα — hina and second aorist passive subjunctive of χαιρω — chairō with the present middle participle of αγαλλιαω — agalliaō to exult (1 Peter 1:8), “that ye may rejoice exulting.” See 1 Peter 1:6-8 for this same idea associated with the second coming of Christ as here. [source]
That ye may rejoice with exceeding joy [ινα χαρητε αγαλλιωμενοι]
Purpose clause with ινα — hina and second aorist passive subjunctive of χαιρω — chairō with the present middle participle of αγαλλιαω — agalliaō to exult (1 Peter 1:8), “that ye may rejoice exulting.” See 1 Peter 1:6-8 for this same idea associated with the second coming of Christ as here. [source]
Inasmuch as ye are partakers []
Compare Romans 8:17. [source]
Be glad with exceeding joy [χαρῆτε ἀγαλλιώμενοι]
Lit.,ye may rejoice exulting. See on 1 Peter 1:6. [source]

Reverse Greek Commentary Search for 1 Peter 4:13

Acts 3:18 That his Christ should suffer [πατειν τον Χριστον αυτου]
Accusative of general reference with the aorist active infinitive Their crime, though real, was carrying out God‘s purpose (Acts 2:23; John 3:16). See the same idea in Acts 17:3; Acts 26:23. This “immense paradox” (Page) was a stumbling block to these Jews as it is yet (1 Corinthians 1:23). Peter discusses the sufferings of Christ in 1 Peter 4:13; 1 Peter 5:1. [source]
Romans 12:13 Distributing [κοινωνοῦντες]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
2 Corinthians 1:5 Sufferings of Christ []
Not things suffered for Christ's sake, but Christ's own sufferings as they are shared by His disciples. See Matthew 20:22; Philemon 3:10; Colossians 1:24; 1 Peter 4:13. Note the peculiar phrase abound ( περισσεύει ) in us, by which Christ's sufferings are represented as overflowing upon His followers. See on Colossians 1:24. [source]
2 Corinthians 1:5 Abound unto us [περισσευει εις ημας]
Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2 Corinthians 4:10.; Romans 8:17; Philemon 3:10; Colossians 1:24). Through Christ (δια του Χριστου — dia tou Christou). The overflow (περισσευει — perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13). [source]
2 Corinthians 1:5 Through Christ [δια του Χριστου]
The overflow (περισσευει — perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13). [source]
Galatians 6:6 Communicate [κοινωνείτω]
Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philemon 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13). [source]
Philippians 3:10 Fellowship of His sufferings []
Participation in Christ's sufferings. See Matthew 20:22, Matthew 20:23; and on Colossians 1:24. Compare 2 Corinthians 1:5; 1 Peter 4:13. Faith makes a believer one with a suffering Christ. [source]
Colossians 1:11 With joyfulness []
Compare Colossians 1:24; James 1:2, James 1:3; 1 Peter 4:13. Some connect with giving thanks, Colossians 1:12, and this is favored by the construction of the previous clauses: in every good work bearing fruit: with all power strengthened: with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (Colossians 1:24) and of joyful suffering expressing itself in thanksgiving. Compare Romans 5:3. [source]
1 Timothy 5:22 Neither be partaker of other men's sins [μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις]
Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. [source]
Hebrews 10:33 Whilst ye became companions [κοινωνοὶ γενηθέντες]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
1 Peter 1:7 That might be found [ινα ευρετηι]
Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 At the revelation of Jesus Christ [εν αποκαλυπσει Ιησου Χριστου]
So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:11 The sufferings of Christ [τα εις Χριστον πατηματα]
“The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:11 The glories that should follow them [τας μετα ταυτα δοχας]
“The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:7 Being more precious [πολυτιμοτερον]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 That perisheth [του απολλυμενου]
Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:11 What time or what manner of time [εις τινα η ποιον καιρον]
Proper sense of ποιος — poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις — tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου — to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:11 Did point unto [εδηλου]
Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
2 Peter 1:16 Coming [παρουσίαν]
Or presence. Compare 2 Peter 3:4. Another word, ἀποκάλυψις , revelation, is used in 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13, to describe the appearing of Christ. [source]
1 John 1:3 Fellowship [κοινωνίαν]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
1 John 1:3 And heard [και ακηκοαμεν]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν — apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια — aggelia (message) and αναγγελλομεν — anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
1 John 1:3 Fellowship with us [κοινωνιαν μετ ημων]
Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb. [source]
1 John 1:3 That ye also may have [ινα και υμεις εχητε]
Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in 1 Peter 4:13 mean?

But as you have shared in the - of Christ sufferings rejoice so that also in the revelation of the glory of Him you may rejoice exulting
ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι

κοινωνεῖτε  you  have  shared 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: κοινωνέω  
Sense: to come into communion or fellowship with, to become a sharer, be made a partner.
τοῖς  in  the 
Parse: Article, Dative Neuter Plural
Root:  
Sense: this, that, these, etc.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
παθήμασιν  sufferings 
Parse: Noun, Dative Neuter Plural
Root: πάθημα  
Sense: that which one suffers or has suffered.
χαίρετε  rejoice 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: χαίρω  
Sense: to rejoice, be glad.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀποκαλύψει  revelation 
Parse: Noun, Dative Feminine Singular
Root: ἀποκάλυψις  
Sense: a laying bear, making naked.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δόξης  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
χαρῆτε  you  may  rejoice 
Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural
Root: χαίρω  
Sense: to rejoice, be glad.
ἀγαλλιώμενοι  exulting 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: ἀγαλλιάω  
Sense: to exult, rejoice exceedingly, be exceeding glad.