KJV: Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
YLT: who, in the power of God are being guarded, through faith, unto salvation, ready to be revealed in the last time,
Darby: who are kept guarded by the power of God through faith for salvation ready to be revealed in the last time.
ASV: who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time.
δυνάμει | [the] power |
Parse: Noun, Dative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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φρουρουμένους | [are] being guarded |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: φρουρέω Sense: to guard, protect by a military guard, either to prevent hostile invasion, or to keep the inhabitants of a besieged city from flight. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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πίστεως | faith |
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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σωτηρίαν | [the] salvation |
Parse: Noun, Accusative Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
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ἑτοίμην | ready |
Parse: Adjective, Accusative Feminine Singular Root: ἕτοιμος Sense: prepare ready. |
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ἀποκαλυφθῆναι | to be revealed |
Parse: Verb, Aorist Infinitive Passive Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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καιρῷ | [the] time |
Parse: Noun, Dative Masculine Singular Root: καιρός Sense: due measure. |
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ἐσχάτῳ | last |
Parse: Adjective, Dative Masculine Singular Root: ἔσχατος Sense: extreme. |
Greek Commentary for 1 Peter 1:5
No other δυναμις dunamis (power) like this (Colossians 1:3). [source]
Present (continuous process) passive articular Intermediate agency (δια dia), the immediate being (εν en in, by) God‘s power.Unto a salvation Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
Intermediate agency (δια dia), the immediate being (εν en in, by) God‘s power. [source]
Deliverance is the goal Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).To be revealed First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18). [source]
First aorist passive infinitive of αποκαλυπτω apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω phaneroō (to manifest) in this sense.In the last time (εν καιρωι εσχατωι en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said. [source]
A military term. Lit., garrisoned. Rev., guarded. Compare 2 Corinthians 11:32, and the beautiful metaphorical use of the word at Philemon 4:7, “shallguard your hearts.” The present participle indicates something in progress, a continuous process of protection. Hence, lit., who are being guarded. “The inheritance is kept; the heirs are guarded ” (Bengel). [source]
By, indicating the efficient cause; through, the secondary agency; unto, the result. [source]
Note the frequent occurrence of this word, 1 Peter 1:9, 1 Peter 1:10. [source]
Stronger than about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved. [source]
Reverse Greek Commentary Search for 1 Peter 1:5
Second aorist active of προερχομαι proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι prokatartisōsi). Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
“Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
Here the infinitive alone The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). [source]
The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ inthe last season, 1 Peter 1:5: ἐπ ' ἐσχάτου τῶν χρόνων atthe last of the times, 1 Peter 1:20: ἐπ ' ἐσχάτου χρόνου atthe last time, Judges 1:18: ἐπ ' ἐσχάτων τῶν ἡμερῶν atthe last of the days, 2 Peter 3:3: ἐν ὑστέροις καιροῖς inthe latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3. [source]
This translation refers the relative ωι hōi to καιρωι kairōi but it is possible to see a reference to Χριστου Christou (1 Peter 1:3) or to τεου theou (1 Peter 1:5) or even to the entire content of 1 Peter 1:3-5. Either makes sense, though possibly καιρωι kairōi is correct. [source]
Perfect active indicative of εγγιζω eggizō to draw near, common late verb (from εγγυς eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2). [source]
“Upon the last of the days.” Judges 1:18 has it επ εσχατου χρονου ep' eschatou chronou (upon the last time). In 1 Peter 1:5 it is εν καιρωι εσχατωι en kairōi eschatōi (in the last time), while 1 Peter 1:20 has επ εσχατου των χρονων ep' eschatou tōn chronōn (upon the last of the times). John has usually τηι εσχατηι ημεραι tēi eschatēi hēmerāi (on the last day, John 6:39.). Here εσχατων eschatōn is a predicate adjective like συμμυς μονς summus mons (the top of the mountain).Mockers with mockery (εμπαιγμονηι εμπαικται empaigmonēi empaiktai). Note Peter‘s play on words again, both from εμπαιζω empaizō (Matthew 2:16), to trifle with, and neither found elsewhere save εμπαικτης empaiktēs in Judges 1:18; Isaiah 3:4 (playing like children). [source]
See on 1 Peter 1:5. Note the combination of keep and do. Watchful discernment and habitual practice. Compare Psalm 123:2. The same combination occurs 1 John 5:2, 1 John 5:3, where instead of the first τηρῶμεν keepread ποιῶμεν doPleasing ( ἀρεστά )See John 8:29. [source]
A phrase peculiar to John and occurring elsewhere only Matthew 19:17; 1 Timothy 6:14. In 1 Corinthians 7:19, we find τήρησις ἐντολῶν thekeeping of the commandments. On τηρέω tokeep, see on 1 Peter 1:5. [source]
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]