1 Thessalonians 5:8

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1 Thessalonians 5:8 in Multiple Translations

Berean Standard Bible BSB

But since we belong to the day, let us be sober, putting on the breastplate of faith and love, and the helmet of our hope of salvation.

King James Version 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.

American Standard Version 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.

Bible in Basic English BBE

But let us, who are of the day, be serious, putting on the breastplate of faith and love, and on our heads, the hope of salvation.

Free Bible Version FBV

But since we belong to the day we should keep our heads clear. We strap on the breastplate of trust and love. We put on the hope of salvation as a helmet.

Geneva Bible 1599 GNV

But let vs which are of the day, be sober, putting on the brest plate of faith and loue, and of the hope of saluation for an helmet.

Young's Literal Translation 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,

World English Bible WEB

But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.

Noah Webster Bible WBS

But let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for a helmet, the hope of salvation.

Douay-Rheims 1899 DRV

But let us, who are of the day, be sober, having on the breastplate of faith and charity, and for a helmet the hope of salvation.

Translation for Translators T4T

But we believers are people who should do what is right [MET], so we must be self-controlled, as people in the daytime are usually not drunk and are able to control what they do [MET]. As Roman soldiers protect themselves by putting on breastplates and helmets [MET], we believers must protect ourselves by continuing to trust and love the Lord Jesus and by continuing to confidently expect that he will save us from God’s punishing us at the time when he will punish other people.

Plain English Version PEV

But we belong to the day time, so we have to think properly. We have to keep on loving God and trusting him to save us. When we do that, it will make us strong for God, like when soldiers put on special clothes made out of iron, to stop the enemy from hurting them.

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Berean Amplified Bible — 1 Thessalonians 5:8

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Thessalonians 5:8 Interlinear (Deep Study)

BIB

GRK ημεις δε ημερας οντες νηφωμεν ενδυσαμενοι θωρακα πιστεως και αγαπης και περικεφαλαιαν ελπιδα σωτηριας

ημεις egō G1473 I/we Pron-1NP

δε de G1161 then Conj

ημερας hēmera G2250 day Noun-GSF

οντες eimi G1510 to be Verb-PAP-NPM

νηφωμεν nēphō G3525 be sober Verb-PAS-1P

ενδυσαμενοι enduō G1746 to put on Verb-AMP-NPM

θωρακα thōrax G2382 breastplate Noun-ASM

πιστεως pistis G4102 faith Noun-GSF

και kai G2532 and Conj

αγαπης agapē G26 love Noun-GSF

και kai G2532 and Conj

περικεφαλαιαν perikephalaia G4030 helmet Noun-ASF

ελπιδα elpis G1680 hope Noun-ASF

σωτηριας sōtēria G4991 salvation Noun-GSF

Greek Word Study

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Greek Word Reference — 1 Thessalonians 5:8

ημεις egō G1473 "I/we" Pron-1NP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ημερας hēmera G2250 "day" Noun-GSF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

οντες eimi G1510 "to be" Verb-PAP-NPM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

νηφωμεν nēphō G3525 "be sober" Verb-PAS-1P

To be sober in the Bible means being discreet and morally alert, as in 1 Thessalonians 5:6 and 1 Peter 1:13, where believers are called to be calm and watchful. It involves being aware of one's surroundings.

Definition: νήφω to be sober, abstain from wine; metaphorically, of moral alertness, to be sober, calm, circumspect: 1Th.5:6 5:8, 2Ti.4:5 (see Ellic., in l), 1Pe.1:13 4:7 5:8 (cf. ἐκ-, ἐκ-νήφω, and see MM, xvii).† SYN.: ἀγρυπνέω, γρηγορέω (AS)

Usage: Occurs in 6 NT verses. KJV: be sober, watch See also: 1 Peter 1:13; 1 Thessalonians 5:6; 1 Peter 4:7.

ενδυσαμενοι enduō G1746 "to put on" Verb-AMP-NPM

To put on clothes or armor, like in Matthew 6:25 and Ephesians 6:11, where we're told to clothe ourselves with God's protection. This word is used to describe physical and spiritual dressing. It's about covering ourselves with something, whether it's clothes or God's power.

Definition: ἐν-δύω (ἐνδύνω, 2Ti.3:6), [in LXX chiefly for לָבַשׁ ;] __1. with accusative of person(s), Mat.27:28 (WH, mg., R, mg.); with dupl. accusative, Mat.27:31, Mrk.15:20, Luk.15:22; mid., to put on oneself, be clothed with: with accusative of thing(s), Mat.6:25, Mrk.6:9, Luk.8:27 12:22, Act.12:21; ptcp., Mat.22:11, Mrk.1:6, 2Co.5:3, Rev.1:13 15:6 19:14; of armour (figuratively): Rom.13:12, Eph.6:11, 14, 1Th.5:8; metaphorically, δύναμιν, Luk.24:49; ἀφθαρσίαν, ἀθανασίαν, 1Co.15:53-54; τ. καινὸν ἄνθρωπον, Eph 4:24, Col.3:10; σπλάγχνα οἰκτιρμοῦ, Col.3:12; Ἰησ. Χριστόν, Rom.13:14, Gal.3:27, __2. to enter, press into: 2Ti.3:6 (cf. ἐπ-ενδύω).† (AS)

Usage: Occurs in 26 NT verses. KJV: array, clothe (with), endue, have (put) on See also: 1 Corinthians 15:53; Luke 24:49; Revelation 1:13.

θωρακα thōrax G2382 "breastplate" Noun-ASM

A breastplate is a piece of armor that covers the chest, like the one mentioned in Revelation 9:9 and Ephesians 6:14. It symbolizes protection and is also associated with righteousness and faith.

Definition: θώραξ, -ακσς, ὁ [in LXX chiefly for שִׁרְיוֹן and cogn. forms ;] a breastplate: Rev.9:9, 17; θ. τ. δικαιοσύνης, Eph.6:14 (cf. Isa.59:17, Wis.5:18-19); θ. πίστεως, 1Th.5:8.† (AS)

Usage: Occurs in 4 NT verses. KJV: breast-plate See also: 1 Thessalonians 5:8; Revelation 9:9; Revelation 9:17.

πιστεως pistis G4102 "faith" Noun-GSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αγαπης agapē G26 "love" Noun-GSF

Unconditional love or affection, like the love God shows to humanity in John 3:16. It's also used to describe love between people, like in John 13:35.

Definition: ἀγάπη, -ης, ἡ [in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία ;] love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, see word, cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ, __1. Of men's love: __(a) to one another, Jhn.13:35; __(b) to God, 1Jn.2:5. __2. Of divine love; __(a) God's love: to men, Rom.5:8; to Christ, Jhn.17:26; __(b) Christ's love to men: Rom.8:35. __3. In pl., love feasts: Ju 12 (DB, iii, 157). SYN.: φιλία. ἀ., signifying properly (see: ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ, which is characteristic of Christianity. It is thusdistinct from φιλία, friendship (Jas.4:4 only), στοργή, natural affection (in NT only in compounds, see: ἄστοργος) and ἔρως, sexual love, which is not used in NT, its place being taken by ἐπιθυμία. (Cf. ἀγαπάω; and see Abbott, Essays, 70f.; DB, vol. i., 555; Cremer, 13, 593; MM, VGT, see word). (AS)

Usage: Occurs in 106 NT verses. KJV: (feast of) charity(-ably), dear, love See also: 1 Corinthians 4:21; 2 Timothy 1:13; 1 Peter 4:8.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περικεφαλαιαν perikephalaia G4030 "helmet" Noun-ASF

A helmet, like the one mentioned in Ephesians 6:17. It symbolizes protection for the head, and is used figuratively to represent salvation.

Definition: περι-κεφαλαία, -ας, ἡ [in LXX for כּוֹבַע, קוֹבַע ;] a helmet: figuratively, 1Th.5:8; with genitive explic., π. τ. σωτηρίου, Eph.6:17 (cf. Isa.59:17).† (AS)

Usage: Occurs in 2 NT verses. KJV: helmet See also: 1 Thessalonians 5:8; Ephesians 6:17.

ελπιδα elpis G1680 "hope" Noun-ASF

Hope or expectation, as in 2 Corinthians 1:6 and Acts 16:19, where it refers to trusting in God's goodness.

Definition: ἐλπίς (ἑλ-, Rom.8:20, WH, see Bl., § 4, 3; M, Pr., 44), -ίδος, ἡ [in LXX for בָּטַח and its derivatives, תִּקְוָה (frequently in Jb), etc. ;] expectation (in cl., rarely of evil, mostly of good, and so always in NT), hope; __1. of hope in general: 2Co.1:6; with genitive obj., Act.16:19; art. inf., Act.27:20, 1Co.9:10; παρ᾽ ἐλπίδα, Rom.4:18; ἐπ᾽ ἐλπίδι, 1Co.9:10. __2. Of religious hope: ἐπ᾽ ἐλπίδι, Act.2:26 26:6, Rom.4:18 8:20, Tit.1:2; τῇ ἐ. ἐσώθημεν, Rom.8:24; κατ᾽ ἐλπίδα ζωῆς αἰωνίου, Tit.3:7; of the Messianic hope of Israel, Act.23:6 26:6-7 28:20; of Christian hope, Rom.5:2-5 12:12 15:4, 13, 1Co.13:13, 2Th.2:16, Heb.3:6 6:11 7:19 10:23, 1Pe.1:3 1:21 3:15; with genitive obj., Rom.5:2, Col.1:27, 1Th.1:3 5:8, Tit.1:2; with genitive of that on which the hope is based, Act.26:6, Eph.1:18 4:4, Col.1:23; ὁ θεὸς τῆς ἐ., Rom.15:13; ἔχειν ἐ. (= cl. ἐλπίζειν), Act.24:15, Rom.15:4, 2Co.3:12 10:15, Eph.2:12, 1Th.4:13; before ἐπί, with dative, 1Jn.3:3; εἰς, Act.24:15; ὅτι, Rom.8:20, Php.1:20-21. Meton., __(a) of the author or ground of hope (cl.): 1Th.2:19, 1Ti.1:1; with genitive obj., Col.1:27; __(b) of the thing hoped for: Gal.5:5, Col.1:5, Tit.2:13, Heb.6:18 (Cremer, 252, 712).† (AS)

Usage: Occurs in 48 NT verses. KJV: faith, hope See also: 1 Corinthians 9:10; Colossians 1:23; 1 Peter 1:3.

σωτηριας sōtēria G4991 "salvation" Noun-GSF

Salvation refers to rescue or safety, either physically or morally. In the New Testament, it often refers to spiritual salvation through Jesus Christ, as seen in Luke 19:9 and Acts 4:12.

Definition: σωτηρία, -ας, ἡ (σωτήρ), [in LXX for יֶשַׁע, יְשׁוּעָה, תְּשׁוּעָה, פְּלֵיטָה, etc. ;] deliverance, preservation, salvation, safety (Lat. salus): Act.7:25 27:34, Heb.11:7; ἐξ ἐχθρῶν, Luk.1:71. In NT esp. of Messianic and spiritual salvation (see: σώζω): Luk.19:9, Jhn.4:22, Act.4:12 13:47, Rom.11:11, 2Th.2:13, 2Ti.3:15, Heb.2:3 6:9, 2Pe.3:15, Ju 3; opposite to ἀπηώλεια, Php.1:28; αἰώνιος-., Heb.5:9; ὁ λόγος (τὸ εὐαγγέλιον) τῆς σ., Act.13:26, Eph.1:13; ὁδὸς σωτηρίας, Act.16:17; κέρας σωτηρίας, Luk.1:69; ἡμέρα σωτηρίας, 2Co.6:2 (LXX); κατεργάζεσθαι τὴν ἑαυτοῦ σ., Php.2:12; κληρονομεῖν σ., Heb.1:14; ὁ ἀρχηγὸς τῆς σ., Heb.2:10; εἰς σ., Rom.1:16 10:1, 10, 1Pe.2:2; σ. as a present possession (see: σώζω), Luk.1:77, 2Co.1:6 7:10, Php.1:19, 2Ti.2:10; as more fully realized in the future: Rom.13:11, 1Th.5:8-9, Heb.9:28, 1Pe.1:5 1:9-10, Rev.7:10 12:10 19:1.† (AS)

Usage: Occurs in 44 NT verses. KJV: deliver, health, salvation, save, saving See also: 1 Peter 1:5; Hebrews 2:10; 1 Peter 1:9.

Study Notes — 1 Thessalonians 5:8

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 5:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 5:8
Jamieson-Fausset-Brown on 1 Thessalonians 5:8
Matthew Poole's Commentary on 1 Thessalonians 5:8
Trapp's Commentary on 1 Thessalonians 5:8
Ellicott's Commentary on 1 Thessalonians 5:8
Adam Clarke's Commentary on 1 Thessalonians 5:8
Cambridge Bible on 1 Thessalonians 5:8
Barnes' Notes on 1 Thessalonians 5:8
Whedon's Commentary on 1 Thessalonians 5:8
Sermons on 1 Thessalonians 5:8

Context — The Day of the Lord

6So then, let us not sleep as the others do, but let us remain awake and sober. 7For those who sleep, sleep at night, and those who get drunk, get drunk at night.

8But since we belong to the day, let us be sober, putting on the breastplate of faith and love, and the helmet of our hope of salvation.

9For God has not appointed us to suffer wrath, but to obtain salvation through our Lord Jesus Christ. 10He died for us so that, whether we are awake or asleep, we may live together with Him.

Cross References

	Reference	Text (BSB)
1	Romans 13:12–13	The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.
2	Ephesians 6:11	Put on the full armor of God, so that you can make your stand against the devil’s schemes.
3	1 Peter 1:13	Therefore prepare your minds for action. Be sober-minded. Set your hope fully on the grace to be given you at the revelation of Jesus Christ.
4	Isaiah 59:17	He put on righteousness like a breastplate, and the helmet of salvation on His head; He put on garments of vengeance and wrapped Himself in a cloak of zeal.
5	Hebrews 10:35–36	So do not throw away your confidence; it holds a great reward. You need to persevere, so that after you have done the will of God, you will receive what He has promised.
6	1 Corinthians 13:13	And now these three remain: faith, hope, and love; but the greatest of these is love.
7	Hebrews 6:19	We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,
8	1 Thessalonians 5:5	For you are all sons of the light and sons of the day; we do not belong to the night or to the darkness.
9	Romans 5:2–5	through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God. Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.
10	Ephesians 6:13–18	Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness arrayed, and with your feet fitted with the readiness of the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God. Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.

1 Thessalonians 5:8 Summary

[This verse is saying that as Christians, we should live differently because we belong to God and have a special relationship with Him, as seen in 1 Thessalonians 5:5 and Romans 13:12-14. We should be sober, or awake and aware, and put on spiritual armor to protect ourselves from harm. This armor includes faith, love, and hope, which are like a breastplate and helmet that keep us safe. By trusting in God and living for Him, we can have confidence and peace, even in difficult times, as promised in Psalm 23:4 and Isaiah 43:2.]

Frequently Asked Questions

What does it mean to 'belong to the day' in 1 Thessalonians 5:8?

To belong to the day means to be a child of light, as opposed to a child of darkness, and to live in a way that is pleasing to God, as seen in 1 Thessalonians 5:5 and Romans 13:12-14.

What is the breastplate of faith and love?

The breastplate of faith and love is a piece of spiritual armor that protects our hearts and minds from the attacks of the enemy, as described in Ephesians 6:14-17, and is essential for living a life of trust and obedience to God.

What is the helmet of our hope of salvation?

The helmet of our hope of salvation is the confident expectation of our future salvation and eternal life with Christ, as seen in 1 Thessalonians 5:9-10 and 1 Corinthians 15:50-57, which protects our minds from doubt and fear.

How can we 'put on' these pieces of spiritual armor?

We can put on the breastplate of faith and love and the helmet of our hope of salvation by trusting in God's power and promises, as seen in Ephesians 6:10-18, and by living a life of obedience and surrender to Him, as described in Romans 13:12-14 and 2 Corinthians 10:3-5.

Reflection Questions

What are some ways that I can practically 'put on' the breastplate of faith and love in my daily life?
How can I cultivate a deeper sense of hope and confidence in my salvation, and what difference would this make in my life?
What are some common 'attacks' or challenges that I face in my life, and how can I use the spiritual armor described in this verse to overcome them?
In what ways can I demonstrate my 'belonging to the day' in my relationships and interactions with others?
How can I balance the call to be 'sober' and vigilant with the promise of God's protection and care for me?

Gill's Exposition on 1 Thessalonians 5:8

But let us, who are of the day, be sober,.... As in body, so in mind; let us cast off the works of darkness, and have no fellowship with them; since the day of grace has passed upon us, the darkness

Jamieson-Fausset-Brown on 1 Thessalonians 5:8

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. Faith, hope, and love, the three pre-eminent graces (1 Thessalonians 1:3; 1 Corinthians 13:13).

Matthew Poole's Commentary on 1 Thessalonians 5:8

The apostle here commands two spiritual duties, and the former is sobriety; which he mentioned before, , as a preparation for Christ’ s coming; but here, as that which was suitable to their present state, and as standing opposite to that drunkenness in the foregoing verse. It is not sufficient to abstain from vice, without practising the contrary virtue. The other duty is, putting on their spiritual armour. The former was to secure them against the good things of the world, the latter against the evil of it, that they be not overcome of either. The armour he mentions is spiritual. Soldiers have their breastplate and helmet for their bodies, so hath the Christian these for his soul. As the breastplate and helmet secure the principal seats of the natural life, the head and the heart, so doth the Christian’ s armour secure the life of the soul, and therefore these two pieces are only mentioned, as being most necessary. His breastplate is faith and love. First, faith; in , it is called a shield; here, a breastplate. Great things are ascribed to faith in Scripture; it is that whereby we are justified, adopted, united to Christ, have our hearts purified, &c.; but here it is to be considered as a defensive grace; and it doth defend as it assents to the doctrine of the gospel as true, particularly the doctrine of the resurrection, and the coming of Christ, with the effects and attendants thereof, before mentioned. And as it doth depend upon God’ s faithfulness and all-sufficiency to perform his promises, and applying them to ourselves for our support and comfort, so faith is a breastplate or defence; and as it is a defence against temptations, so particularly against that sudden destruction that will come upon the secure world, before mentioned. Secondly, love; and love is joined with faith to show it to be a true and lively faith, when it worketh by love, ; and love, when it worketh, produceth many blessed effects, and particularly, as faith it will be a breastplate of defence. It will defend against the persecutions and afflictions of the world: Many waters cannot quench love, neither can the floods drown it, . Slavish fear will overcome us if we want love to defend against it, when true religion is under disgrace and persecuted in the world: love will defend against apostacy, and so help us to persevere to the coming of Christ, which the apostle had been speaking of; and love being seated in the heart, is well compared to a breastplate that encompasseth the heart. Thirdly, the other piece of armour is the helmet, so called in the Greek from encompassing the head; and this helmet is here said to be the hope of salvation. In , we read of the helmet of salvation, but the hope of it is there to be understood, for salvation is no grace of the Spirit, and so, of itself, no part of a Christian’ s armour.

Trapp's Commentary on 1 Thessalonians 5:8

8 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. Ver. 8. Be sober] Drunkenness misbeseemeth any man, but especially a saint; for it robs him of himself, and lays a beast in his room. Putting on the breastplate of faith and love] Faith is the forepart of this breastplate, whereby we embrace Christ, and love the hinder part thereof, whereby we embosom the saints.

Ellicott's Commentary on 1 Thessalonians 5:8

(8) Putting on.—A curiously abrupt transition, suggested by the sober vigilance just advocated. The Christian must be careful to watch, not only because the Lord is coming back at some unexpected hour, but also because there are enemies all round. He is not only the porter, sitting up to let his Lord in at any hour when He may return from the wedding (Mark 13:34; Luke 12:36), but the soldier standing sentry, liable to be surprised by the foe. Breastplate of faith and love.—We have not to do with the Christian soldier as aggressive and going forth to conquer, which idea is developed in Ephesians 6:11 et seq., but only as defensive, and protected in breast and head against sudden blows. The three “theological virtues” are the Christian’s defence. (Comp. 1 Thessalonians 1:3; 1 Corinthians 13:13.) The “breastplate” is a cuirass fitting close to the body, and in Ephesians this cuirass is composed of righteousness, while faith becomes the shield, and love disappears from the panoply. The “faith” here is a general trust in God’s presence and goodness; the “love” is the love both of God and men. Perhaps it is unnecessary to inquire particularly why faith and love are represented as covering the body, and hope as covering the head. It seems far-fetched to consider the first two as keeping the heart, i.e., the affections, from injury; the third as preserving the brain, i.e., keeping us from miscalculating the dangers and so falling into despair. In the passage of Isaiah which St. Paul here imitates, the “helmet of salvation” appears to mean little more than a helmet which secures safety; but as one of the chief benefits which such armour confers is the confident hope of coming off unhurt, St. Paul fairly describes that hope itself as being a protection. In the forefront of the lost (Revelation 21:8) stand those who have had no “hope” or “trust.”

Adam Clarke's Commentary on 1 Thessalonians 5:8

Verse 8. Putting on the breastplate] We are not only called to WORK, but we are called also to fight; and that we may not be surprised, we must watch; and that we may be in a condition to defend ourselves, we must be sober; and that we may be enabled to conquer, we must be armed: and what the breastplate and helmet are to a soldier's heart and head, such are faith, love, and hope to us. Faith enables us to endure, as seeing him who is invisible; love excites us to diligence and activity, and makes us bear our troubles and difficulties pleasantly; hope helps us to anticipate the great end, the glory that shall be revealed, and which we know we shall in due time obtain, if we faint not. For an explanation of the different parts of the Grecian armour, as illustrating that of the Christian, see the notes on Eph. 6, where the subject is largely explained.

Cambridge Bible on 1 Thessalonians 5:8

8. But let us, who are of the day, be sober] Better, since we are of the day (R. V.); comp. notes on “sober” (1 Thessalonians 5:6), and “day” (1 Thessalonians 5:5).Watchfulness has been sufficiently urged already. The Apostle now reiterates the other half of the appeal made in 1 Thessalonians 5:6 : “let us be sober.”putting on the breastplate of faith and love; and for a helmet, the hope of salvation] The daylight rouses the soldier to action. If he has slept, with the dawn he is awake and alert; if he has spent the night in carousals, he is instantly sobered. The things of darkness are dismissed and forgotten. At the bugle-call he starts up, he dons his armour and is ready for the field. In Romans 13:12-13 the same figure is still more graphically applied: “Let us put off the works of darkness—revellings, drunkenness, and the like”—loose and shameful garments of the night—“and let us put on the armour of light … Let us walk in the day, becomingly.” Comp., for the military style of the passage, ch. 1 Thessalonians 4:16, and notes.In the later passage parallel to this, Ephesians 6:13-17, the Christian armour, “the panoply of God,” is set forth in greater detail and somewhat differently. “Breastplate” and “helmet” make up this picture, “being the two chief pieces of defensive armour, that protect the two most vital parts of the body. “The breastplate of faith and love” guards the heart, the centre of life and spring of the body’s forces; and to this quarter “faith and love” are naturally assigned. What belongs to “breastplate” here, is virtually divided between “shield” and “breastplate” in Ephesians.—The “helmet” is the same in both Epistles: there consisting of “salvation,” here “the hope of salvation,” in accordance with the fact that Hope is the dominant key-note of this Epistle (see ch. 1 Thessalonians 1:3, and note). The fitness of this metaphor lies in the place of the helmet as the crown of the soldier’s armour, its brightest and most conspicuous feature, covering the head, the part of his person that most invites attack. The simile, in both Epistles, is based on Isaiah 59:17, where the Lord appears “putting on righteousness as a breastplate” and “an helmet of salvation upon His head,” as He goes forth to fight for His people.Observe again the Apostle’s favourite combination, Faith, Love, Hope, in the same order as in ch. 1 Thessalonians 1:3 (see notes); also in 2 Thessalonians 1:3-4. As we might expect, “hope the helmet” is that on which he is here most disposed to dwell. Accordingly he continues—

Barnes' Notes on 1 Thessalonians 5:8

But let us, who are of the day, be sober - Temperate, as people usually are in the daytime.

Whedon's Commentary on 1 Thessalonians 5:8

8. Day… sober… breastplate—Not only must the sons of the day be wakeful and sober, but as soldiers or sentinels they must be clad in armour. St. Paul gives an armour in full, a panoply, in Ephesians 6:11, etc.

Sermons on 1 Thessalonians 5:8

	Sermon	Description
	Getting Used to the Dark (Alternate) by Vance Havner	In this sermon, the speaker discusses the destructive trends in society, particularly in the behavior of children. He emphasizes the importance of self-assertiveness and discipline
	1 Thessalonians 5:1-8 by Paul Washer	In this sermon, the speaker emphasizes the importance of understanding our identity as believers and living in accordance with it. He encourages listeners to stand upon the promise
	The Way to Look at Things by Jim Cymbala	In this sermon, the speaker emphasizes the importance of looking at things from a spiritual perspective rather than focusing on what is seen. He encourages the audience to walk by
	Studies in Song of Solomon 01 His Head as Fine Gold by Svend Christensen	In this sermon, the speaker focuses on the book of 1 Thessalonians and highlights five key themes. Firstly, he discusses the progression of the Thessalonians' spiritual growth, com
	The God of Hope by Tom Macartney	Tom Macartney preaches about the importance of hope in the Christian life, emphasizing that true hope is confidently waiting for something certain in the future. He highlights that
	As Your Sanctification.- 1 cor.1:30 by Andrew Murray	The preacher delves into the concept of 'putting on' in the Bible, focusing on the spiritual significance of clothing oneself with the 'new man' in Christ. This act of 'putting on'
	1 Peter 1:13 by John Gill	John Gill emphasizes the importance of mental preparedness and spiritual sobriety in his sermon on 1 Peter 1:13. He encourages believers to 'gird up the loins of your mind' with tr