KJV: But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
YLT: And the God of all grace, who did call you to His age-during glory in Christ Jesus, having suffered a little, Himself make you perfect, establish, strengthen, settle you;
Darby: But the God of all grace who has called you to his eternal glory in Christ Jesus, when ye have suffered for a little while, himself shall make perfect, stablish, strengthen, ground:
ASV: And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you.
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| πάσης | of all |
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Parse: Adjective, Genitive Feminine Singular Root: πᾶς Sense: individually. |
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| χάριτος | grace |
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Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καλέσας | having called |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καλέω Sense: to call. |
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| αἰώνιον | eternal |
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Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δόξαν | glory |
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Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| [Ἰησοῦ] | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ὀλίγον | a little while |
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Parse: Adjective, Accusative Neuter Singular Root: ὀλίγος Sense: little, small, few. |
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| παθόντας | [of you] having suffered |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Plural Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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| αὐτὸς | He Himself |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καταρτίσει | will perfect |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: καταρτίζω Sense: to render, i.e. to fit, sound, complete. |
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| στηρίξει | will confirm |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: στηρίζω Sense: to make stable, place firmly, set fast, fix. |
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| σθενώσει | will strengthen |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: σθενόω Sense: to make strong, strengthen. |
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| θεμελιώσει | [and] will establish [you] |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: θεμελιόω Sense: to lay the foundation, to found. |
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Greek Commentary for 1 Peter 5:10
See 1 Peter 4:10 for ποικιλης χαριτος τεου poikilēs charitos theou (of the variegated grace of God). [source]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active (καταρτισει katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει stērixei for which see Luke 9:51; Luke 22:32, στενωσει sthenōsei from στενος sthenos and so far a απαχ λεγομενον hapax legomenon like ενισχυω enischuō according to Hesychius). For ολιγον oligon see 1 Peter 1:6. [source]
Second aorist active participle of πασχω paschō antecedent to the principal verbs which are future active For ολιγον oligon see 1 Peter 1:6. [source]
But the tense is the aorist, and the true reading is ὑμᾶς , you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See Romans 8:29, Romans 8:30, and compare unto his eternal glory and them he also glorified. [source]
The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best texts make them all indicative future, and thus convert the wish or prayer into an assurance. Thus, then, [source]
The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and its results take place: “Christ as the life, head, and very principle of all existence to the Christian” (Cook). [source]
Rev., more literally, a little while. See on 1 Peter 1:6. [source]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER- putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]
The word is akin at the root to στερεός ,steadfast (1 Peter 5:9), and is the very word used by Christ in his exhortation to Peter, “strengthen thy brethren” (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8; Revelation 3:2. [source]
Only here in New Testament. Compare Ephesians 3:16. [source]
Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Matthew 7:25, of the housefounded on a rock; in Hebrews 1:10, of laying the foundations of the earth. In Ephesians 3:18, it is joined with rooted. The messing of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: “Shall perfect, that no defect remain in you: shall stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren.” [source]
Reverse Greek Commentary Search for 1 Peter 5:10
See on Luke 16:25, and 1 Peter 5:10. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word impliesfixedness. [source]
Compare Luke 22:32; and see on 1 Peter 5:10. [source]
Rather, were strengthened. Another word is used for established. See Acts 14:22; Acts 15:32, Acts 15:41; Acts 18:23. There is a difference, moreover, between being strengthened and established. See 1 Peter 5:10. [source]
See on stablish, 1 Peter 5:10. [source]
See on 1 Peter 5:10. [source]
See on settle, 1 Peter 5:10. [source]
Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine. [source]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
Rev., perfected together. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church. [source]
Adjust. See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. [source]
Rev., be perfected. See on Luke 6:40; see on 1 Peter 5:10. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare 1 Corinthians 1:10. The verb is kindred with perfecting, 2 Corinthians 13:9. [source]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
For grounded, see on settle, 1 Peter 5:10; compare Luke 6:48, Luke 6:49; Ephesians 3:17. Settled, from ἕδρα aseat. Rev., steadfast. See 1 Corinthians 7:37; 1 Corinthians 15:58, the only other passages where it occurs. Compare ἑδραίωμα ground 1 Timothy 3:15. Bengel says: “The former is metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which believers themselves possess.” [source]
the caller. The emphasis is on the person rather than on the act. Comp. Romans 9:11; Galatians 1:6, Galatians 1:15; Galatians 5:8; 1 Thessalonians 2:12; 1 Peter 5:10; James 1:5. [source]
Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10; see on Romans 9:22. [source]
See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12. [source]
The phrase eternal glory only here and 1 Peter 5:10. Paul has αἰώνιον βάρος δόξης eternalweight of glory, 2 Corinthians 4:17. Glory here is the eternal reward of Christians in heaven. [source]
Purpose clause with second aorist (effective) active subjunctive of τυγχανω tugchanō with genitive. “They as well as I,” Paul means. The salvation (της σωτηριας tēs sōtērias). The final salvation “with eternal glory” (μετα δοχης αιωνιου meta doxēs aiōniou). This phrase only here and 1 Peter 5:10, but in 2 Corinthians 4:17 we have “eternal weight of glory.” [source]
The final salvation “with eternal glory” This phrase only here and 1 Peter 5:10, but in 2 Corinthians 4:17 we have “eternal weight of glory.” [source]
More literally and correctly, as Rev., for a little while. Compare 1 Peter 5:10. The word is used nowhere else in the New Testament in this sense. [source]
Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Also used of the divine invitation, 1 Peter 2:9, 1 Peter 2:21; 1 Peter 3:9; 1 Peter 5:10. [source]
See on 1 Peter 5:10. Perhaps the exhortation, “strengthen thy brethren,” may account for his repeated use of this word and its derivatives. Thus, unstable ( ἀστήρικτοι ); steadfastness ( στηριγμοῦ ) 2 Peter 3:16, 2 Peter 3:17. [source]
Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32). [source]
See on 1 Peter 5:10, and compare Luke 22:32; Romans 1:11; 2 Thessalonians 3:3. [source]
See on the kindred verb θεμελιώσει shaltsettle, 1 Peter 5:10. [source]