KJV: Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
YLT: Wherefore having girded up the loins of your mind, being sober, hope perfectly upon the grace that is being brought to you in the revelation of Jesus Christ,
Darby: Wherefore, having girded up the loins of your mind, be sober and hope with perfect stedfastness in the grace which will be brought to you at the revelation of Jesus Christ;
ASV: Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ;
ἀναζωσάμενοι | having girded up |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: ἀναζώννυμι Sense: to gird up. |
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ὀσφύας | loins |
Parse: Noun, Accusative Feminine Plural Root: ὀσφῦς Sense: the hip (loin). |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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διανοίας | mind |
Parse: Noun, Genitive Feminine Singular Root: διάνοια Sense: the mind as a faculty of understanding, feeling, desiring. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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νήφοντες | being sober-minded |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: νήφω Sense: to be sober, to be calm and collected in spirit. |
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τελείως | fully |
Parse: Adverb Root: τελείως Sense: perfectly, completely. |
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ἐλπίσατε | set [your] hope |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἐλπίζω Sense: to hope. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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φερομένην | being brought |
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular Root: φέρω Sense: to carry. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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χάριν | grace |
Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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ἀποκαλύψει | [the] revelation |
Parse: Noun, Dative Feminine Singular Root: ἀποκάλυψις Sense: a laying bear, making naked. |
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Ἰησοῦ | of Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for 1 Peter 1:13
“Because of which thing,” the glorious free grace opened for Gentiles and Jews in Christ (1 Peter 1:3-12). [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]
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. [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]
“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]
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]
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]
Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (1 Peter 1:1; 1 Peter 2:11), who must be always ready to move. [source]
See on Mark 12:30. [source]
Lit., being sober. Primarily, in a physical sense, as opposed to excess in drink, but passing into the general sense of self-control and equanimity. [source]
Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency. [source]
Lit., which is being brought, as Rev., in margin. The object of hope is already on the way. [source]
Reverse Greek Commentary Search for 1 Peter 1:13
Χάρις is, primarily, that which gives joy ( χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [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]
Here the Παρουσια Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος puros is genitive (like Isaiah 66:15) rather than πλογος phlogos as here (Exodus 3:2). [source]
(Un-veiling, αποκαλυπσις apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος puros is genitive (like Isaiah 66:15) rather than πλογος phlogos as here (Exodus 3:2). [source]
Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Romans 15:12, a citation, and in 1 Peter 1:13. [source]
“Having received (second aorist active participle of λαμβανω lambanō) a reminder” (old word from υπομιμνησκω hupomimnēskō to remind, in N.T. only here and 1 Peter 1:13). For the idiom see note on Romans 7:8, Romans 7:11. A reminder by another while αναμνησις anamnēsis remembrance (1 Corinthians 11:24.) is rather a recalling by oneself (Vincent). [source]
The phrase N.T.o Μακάριος blessedvery often in the Gospels. See on Matthew 5:3. In Pastorals, with the exception of this passage, always of God. In Paul, only of men, and so usually in the Gospels. Ἑλπίδα hopethe object of hope. Why the hope is called blessed, appears from 2 Timothy 4:8; Philemon 3:20, etc. Comp. Judges 1:21, and 1 Peter 1:13. [source]
See on 1 Peter 1:13. The A. V. has followed the Vulgate, vigilate (watch )Rev. is better: be sober. [source]
Peter is fond of this word also (see 1 Peter 1:13, 1 Peter 1:21; 1 Peter 3:5, 1 Peter 3:15), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope (“Republic,” i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the expectation or apprehension. In the New Testament the word always relates to a future good. [source]
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]
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]
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]
Dative, “to the one readily judging,” correct text, not ετοιμως εχοντι κριναι hetoimōs echonti krinai “to the one ready to judge,” which “softens the rugged original” (Hart). That is Christ apparently (1 Peter 1:13; 2 Corinthians 5:10), but the Father in 1 Peter 1:17.The quick and the dead (ζωντας και νεκρους zōntas kai nekrous). “Living and dead.” Those living at the time and those already dead (1 Thessalonians 4:15). [source]
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]
In view of the coming of Christ. First aorist (ingressive) active imperative of σωπρονεω sōphroneō First aorist (ingressive of νηπω nēphō (see 1 Peter 1:13) and plural προσευχας proseuchas (prayers). Cf. Ephesians 6:18. [source]
First aorist (ingressive of νηπω nēphō (see 1 Peter 1:13) and plural προσευχας proseuchas (prayers). Cf. Ephesians 6:18. [source]
First aorist active imperative of γρηγορεω grēgoreō late present imperative from perfect εγρηγορα egrēgora (to be awake) from εγειρω egeirō (to arouse), as in Matthew 24:42. For νηπσατε nēpsate see 1 Peter 1:13; 1 Peter 4:7. [source]
Compare 1 Peter 1:13; and see on Mark 12:30. [source]
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]
Second aorist active participle nominative singular of λαμβανω lambanō “he having received,” but there is no finite verb, anacoluthon, changing in 2 Peter 1:19 (after parenthesis in 2 Peter 1:18) to εχομεν βεβαιοτερον echomen bebaioteron rather than εβεβαιωσεν ebebaiōsen there came such a voice to him Genitive absolute with first aorist passive participle feminine singular of περω pherō (cf. 1 Peter 1:13), repeated ενεχτεισαν enechtheisan in 2 Peter 1:18. Πωνη Phōnē (voice) is used also of Pentecost (Acts 2:6). Τοιοσδε Toiosde (classical demonstrative) occurs here alone in the N.T. [source]
Literally, “This already a second epistle I am writing to you.” For ηδη ēdē see John 21:24. It is the predicate use of δευτεραν επιστολην deuteran epistolēn in apposition with ταυτην tautēn not “this second epistle.” Reference apparently to 1 Peter.And in both of them (εν αις en hais). “In which epistles.”I stir up Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη heilē sunlight, and κρινω krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη heilē sunlight, and κρινω krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
Understanding (Plato) as in 1 Peter 1:13. [source]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [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]