KJV: But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
YLT: and we, being of the day -- let us be sober, putting on a breastplate of faith and love, and an helmet -- a hope of salvation,
Darby: but we being of the day, let us be sober, putting on the breastplate of faith and love, and as helmet the hope of salvation;
ASV: But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation.
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἡμέρας | of [the] day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ὄντες | being |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| νήφωμεν | should be sober |
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Parse: Verb, Present Subjunctive Active, 1st Person Plural Root: νήφω Sense: to be sober, to be calm and collected in spirit. |
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| ἐνδυσάμενοι | having put on |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: ἐνδύω Sense: to sink into (clothing), put on, clothe one’s self. |
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| θώρακα | [the] breastplate |
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Parse: Noun, Accusative Masculine Singular Root: θώραξ Sense: the breast, the part of the body from the neck to the navel, where the ribs end. |
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| πίστεως | of faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| ἀγάπης | love |
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Parse: Noun, Genitive Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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| περικεφαλαίαν | [the] helmet |
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Parse: Noun, Accusative Feminine Singular Root: περικεφαλαία Sense: a helmet. |
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| ἐλπίδα | [the] hope |
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Parse: Noun, Accusative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| σωτηρίας | of salvation |
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Parse: Noun, Genitive Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
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Greek Commentary for 1 Thessalonians 5:8
First aorist (ingressive) middle participle of ενδυω enduō The same figure of breastplate in Ephesians 6:14, only there “of righteousness.” The idea of watchfulness brings the figure of a sentry on guard and armed to Paul‘s mind as in Romans 13:12 “the weapons of light.” The word τωραχ thōrax (breastplate) is common in the lxx. [source]
Same figure in Ephesians 6:17 and both like Isaiah 59:17. Late word meaning around (περι peri) the head (κεπαλη kephalē) and in Polybius, lxx, and in the papyri. Σωτηριας Sōtērias is objective genitive. [source]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
Reverse Greek Commentary Search for 1 Thessalonians 5:8
Perfect active indicative, “has drawn nigh.” Vivid picture for day-break. Let us therefore cast off (αποτωμετα ουν apothōmetha oun). Aorist middle subjunctive (volitive) of αποτιτημι apotithēmi to put off from oneself “the works of darkness” (τα εργα του σκοτους ta erga tou skotous) as we do our night-clothes. Let us put on Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Offensive weapons (οπλων hoplōn) on the right, defensive on the left. See note on 1 Thessalonians 5:8; note on Ephesians 6:11 for Paul‘s description of the panoply of God and Romans 6:13 for the phrase “weapons of righteousness,” the only kind that will stand the strain. See also Book of Wisdom 5:18ff. [source]
First aorist middle indicative of ενδυω enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
Compare Isaiah 59:17; 1 Thessalonians 5:8. Take is a different word from that used in Ephesians 6:13, Ephesians 6:16. It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face. [source]
Compare Isaiah 59:17. Righteousness is used here in the sense of moral rectitude. In 1 Thessalonians 5:8, the breastplate is described as of faith and love. Homer speaks of light-armed warriors armed with linen corsets; and these were worn to much later times by Asiatic soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho's soldiers, he put on a linen corset, though aware that it would avail little against the enemy's daggers (“Galba,” 19). Horn was used for this purpose by some of the barbarous nations. It was cut into small pieces, which were fastened like scales upon linen shirts. Later, the corset of metal scales fastened upon leather or linen, or of flexible bands of steel folding over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain-mail. Virgil mentions those in which the linked rings were of gold (“Aeneid,” iii., 467). The stiff cuirass called στάδιος standingupright, because, when placed upon its lower edge it stood erect, consisted of two parts: the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side. The breastplate covers the vital parts, as the heart. -DIVIDER- -DIVIDER- [source]
First aorist middle participle (antecedent action) of περιζωννυω perizōnnuō old verb, to gird around, direct middle (gird yourselves) in Luke 12:37; but indirect here with accusative of the thing, “having girded your own loins.” So ενδυσαμενοι endusamenoi (having put on) is indirect middle participle. The breast-plate of righteousness (τον τωρακα της δικαιοσυνης ton thōraka tēs dikaiosunēs). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1 Thessalonians 5:8. [source]
Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1 Thessalonians 5:8. [source]
Late word (περι κεπαλη periο εστιν το ρημα του τεου kephalē head, around the head), in Polybius, lxx, 1 Thessalonians 5:8; Ephesians 6:17 alone in N.T. [source]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
Present active subjunctive (volitive), let us not go on sleeping. Let us watch (γρηγορωμεν grēgorōmen). Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω grēgoreō from perfect εγρηγορα egrēgora). Be sober Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in 1 Thessalonians 5:8 with the metaphor of drunkenness in contrast. [source]
Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in 1 Thessalonians 5:8 with the metaphor of drunkenness in contrast. [source]
Accusative case of general reference with δει dei and ειναι einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα sōphrona). Another old adjective (from σαος saos or σως sōs sound, πρην phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον philoxenon). Old word (see πιλοχενια philoxenia in Romans 12:13), from πιλος philos and χενος xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
Old and common verb (also ενδυω enduō) either to put on (1 Thessalonians 5:8) or to enter (to slip in by insinuation, as here). See same idea in Judges 1:4 These stealthy “creepers” are pictured also in Titus 1:11. [source]
Present active imperative of νηπω nēphō for which see note on 1 Thessalonians 5:6, 1 Thessalonians 5:8. “Be sober in thy head.” [source]
Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, Ephesians 6:17; 1 Thessalonians 5:8; Colossians 3:12. [source]
First aorist middle participle of αναζωννυμι anazōnnumi late and rare verb (Judges 18:16; Proverbs 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.The loins (τας οσπυας tas osphuas). Old word for the part of the body where the girdle (ζωνη zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14.Mind Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε teleios (perfect), connected with ελπιζω elpisate (set your hope, first aorist active imperative of νηποντες elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω tēn pheromenēn). Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
“Being sober” (present active participle of τελειως nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7). [source]
Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε teleios (perfect), connected with ελπιζω elpisate (set your hope, first aorist active imperative of νηποντες elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω tēn pheromenēn). Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
The τωραχ thōrax was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Revelation 9:9, Revelation 9:17; 1 Thessalonians 5:8; Ephesians 6:14). The armour for the breastplate was usually of iron However, the scaly backs and flanks of the locusts do resemble coats of mail. “The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation” (Swete). [source]