The Meaning of 1 Peter 1:13 Explained

1 Peter 1:13

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;

KJV Reverse Interlinear

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; 

What does 1 Peter 1:13 Mean?

Study Notes

for the grace
Grace (in salvation). 1 Peter 5:12 ; Romans 3:24 .
grace
Grace. Summary:
(1) Grace is "the kindness and love of God our Saviour toward man.. . not by works of righteousness which we have done" Titus 3:4 ; Titus 3:5 .
It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21 ; Romans 3:22 ; Romans 8:4 ; Philippians 3:9 . Law is connected with Moses and works; grace with Christ and faith; John 1:17 ; Romans 10:4-10 . Law blesses the good; grace saves the bad; Exodus 19:5 ; Ephesians 2:1-9 . Law demands that blessings be earned; grace is a free gift; Deuteronomy 28:1-6 ; Ephesians 2:8 ; Romans 4:4 ; Romans 4:5 .
(2) As a dispensation, grace begins with the death and resurrection of Christ Romans 3:24-26 , Romans 4:24 ; Romans 4:25 . The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation,; John 1:12 ; John 1:13 ; John 3:36 ; Matthew 21:37 ; Matthew 22:24 ; John 15:22 ; John 15:25 ; Hebrews 1:2 ; 1 John 5:10-12 . The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile Acts 4:27 . The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" (See Scofield " 2 Timothy 3:1 ") 2 Timothy 3:1-8 and the resultant apocalyptic judgments.
(3) Grace has a twofold manifestation: in salvation Romans 3:24 and in the walk and service of the saved Romans 6:15 .
See, for the other six dispensations:
Innocence, (See Scofield " Genesis 1:28 ")
Conscience, (See Scofield " Genesis 3:23 ")
Human Government, (See Scofield " Genesis 8:21 ")
Promise, (See Scofield " Genesis 12:1 ")
Law, (See Scofield " Exodus 19:8 ")
Kingdom, (See Scofield " Ephesians 1:10 ") .

Verse Meaning

"The English phrase "pull yourselves together" would express the meaning." [1]
"In Israel an ordinary person wore as the basic garment a long, sleeveless shirt of linen or wool that reached to the knees or ankles. Over this mantle something like a poncho might be worn, although the mantle was laid aside for work. The shirt was worn long for ceremonial occasions or when at relative rest, such as talking in the market, but for active service, such as work or war, it was tucked up into a belt at the waist to leave the legs free ( 1 Kings 18:46; Jeremiah 1:17; Luke 17:8; John 21:18; Acts 12:8). Thus Peter"s allusion pictures a mind prepared for active work." [2]
Sober of spirit describes a Christian who is in full control of his speech and conduct in contrast to one who allows his flesh (i.e, his sinful human nature) to govern him.
The main duty, however, is to become conscious of the culmination of our hope when Christ returns (cf. 1 Peter 1:7; 1 Peter 4:3; Titus 2:10-13). When we do this, present trials will not deflect us from obeying God faithfully now. In other words, Peter urged his readers to face their daily trials with a specific attitude clearly and constantly in mind. We should remember that what God will give us soon as a reward for our faithful commitment to Him is worth any sacrifice now (cf. Romans 8:18).

Context Summary

1 Peter 1:13-25 - Redeemed And Purified
The appeal for a holy life is enforced by considering the great cost of our redemption and the great hope which is opened before us. Ours must be the girded loins, lest our desires trail after forbidden things, or be sullied by the mud on the road. We must be holy, as God is: and this can be realized only when we allow God, by His Holy Spirit, to pour Himself into our natures.
There is no fear like that which love begets. We do not fear God with the fear of the slave or felon, but with the fear of the love that cannot endure the thought of giving pain to the loving and loved. Who can think of returning to Egypt, when such a Passover lamb has redeemed us! Our redemption was not an after-thought with God. It is part of an eternal plan; let us not get entangled in the meshes of mere earthly ambition. Notice the familiar combination of faith, hope and love, 1 Peter 1:21-22. But these graces are only indigenous in those who have been twice born by the Spirit through the Word. [source]

Chapter Summary: 1 Peter 1

1  Peter praises God for his manifold spiritual graces;
10  showing that the salvation in Christ the fulfillment of prophesy;
13  and exhorts them accordingly to be holy

Greek Commentary for 1 Peter 1:13

Wherefore [διο]
“Because of which thing,” the glorious free grace opened for Gentiles and Jews in Christ (1 Peter 1:3-12). [source]
Girding up [αναζωσαμενοι]
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]
The loins [τας οσπυας]
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]
Mind [διανοιας]
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]
Be sober [νηπω]
“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]
Perfectly [τελειος]
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]
That is to be brought [περω]
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]
Gird up [ἀναζωσάμενοι]
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]
Mind [διανοίας]
See on Mark 12:30. [source]
Be sober [νήφοντες]
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]
Hope to the end [τελείως ἐλπίσατε]
Better, as Rev., set your hope perfectly: wholly and unchangeably; without doubt or despondency. [source]
That is to be brought [τὴν φερομένην]
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

Galatians 2:21 The grace of God [τὴν χάριν τοῦ θεοῦ]
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]
1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
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]
2 Thessalonians 1:7 At the revelation of the Lord Jesus [εν τηι αποκαλυπσει του Κυριου Ιησου]
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]
2 Thessalonians 1:7 Revelation [Un-veiling, αποκαλυπσις]
(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]
1 Timothy 4:10 We trust in [ἠλπίκαμεν ἐπὶ]
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]
2 Timothy 1:5 Having been reminded [υπομνησιν λαβων]
“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]
Titus 2:13 That blessed hope [τὴν μακαρίαν ἐλπίδα]
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]
1 Peter 4:7 Watch [νήψατε]
See on 1 Peter 1:13. The A. V. has followed the Vulgate, vigilate (watch )Rev. is better: be sober. [source]
1 Peter 1:3 Hope [ἐλπίδα]
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]
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 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 4:5 To him that is ready to judge [τωι ετοιμως κρινοντι]
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]
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 4:7 Be ye therefore of sound mind [σωπρονησατε ουν]
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]
1 Peter 4:7 Be sober unto prayer [νηπσατε εις προσευχας]
First aorist (ingressive of νηπω — nēphō (see 1 Peter 1:13) and plural προσευχας — proseuchas (prayers). Cf. Ephesians 6:18. [source]
1 Peter 5:8 Be watchful [γρηγορησατε]
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]
2 Peter 3:1 Mind [διάνοιαν]
Compare 1 Peter 1:13; and see on Mark 12:30. [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]
2 Peter 1:17 For he received [λαβων γαρ]
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]
2 Peter 3:1 This is now the second epistle that I write unto you [ταυτην ηδη δευτεραν υμιν γραπω επιστολην]
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]
2 Peter 3:1 I stir up [διεγειρω]
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]
2 Peter 3:1 Mind [διανοιαν]
Understanding (Plato) as in 1 Peter 1:13. [source]
1 John 5:20 An understanding [διανοιαν]
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]
2 John 1:10 Bring [φέρει]
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]
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-
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As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
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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-
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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-
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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-
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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 1:13 mean?

Therefore having girded up the loins of the mind of you being sober-minded fully set [your] hope upon the being brought to you grace in [the] revelation of Jesus Christ
Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν νήφοντες τελείως ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ

ἀναζωσάμενοι  having  girded  up 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: ἀναζώννυμι  
Sense: to gird up.
ὀσφύας  loins 
Parse: Noun, Accusative Feminine Plural
Root: ὀσφῦς  
Sense: the hip (loin).
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
διανοίας  mind 
Parse: Noun, Genitive Feminine Singular
Root: διάνοια  
Sense: the mind as a faculty of understanding, feeling, desiring.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
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.
τελείως  fully 
Parse: Adverb
Root: τελείως  
Sense: perfectly, completely.
ἐλπίσατε  set  [your]  hope 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἐλπίζω  
Sense: to hope.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
φερομένην  being  brought 
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular
Root: φέρω  
Sense: to carry.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
χάριν  grace 
Parse: Noun, Accusative Feminine Singular
Root: χάρις  
Sense: grace.
ἀποκαλύψει  [the]  revelation 
Parse: Noun, Dative Feminine Singular
Root: ἀποκάλυψις  
Sense: a laying bear, making naked.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.