large
(Greek - αὑτου̑ ).. .mine own hand." The apostle was, it appears from many considerations, afflicted with ophthalmia, a common disease in the East, to the point almost of total blindness (e.g.) Galatians 4:13-15 . Ordinarily, therefore, he dictated his letters. But now, having no amanuensis at hand, but urged by the spiritual danger of his dear Galatians, he writes, we cannot know with what pain and difficulty, with his own hand, in the "large letters" his darkened vision compelled him to use.
Verse Meaning
Evidently Paul wrote the rest of this letter himself. He probably dictated the former verses to a scribe (cf. 1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17). The "large letters" were probably capitals used for the sake of emphasis and to distinguish Paul"s handwriting from his secretary"s. [source][source][source]
Betz observed that what Paul wrote with his own hand "contains the interpretive clues to the understanding of Paul"s major concerns in the latter as a whole and should be employed as the hermeneutical key to the intentions of the Apostle." [1][source]
Context Summary
Galatians 6:11-18 - Glorying In The Cross Alone
Paul usually dictated his letters, but this was written with his own hand. The characters were large and clear, Galatians 6:11, r.v. Perhaps this was due to the trouble with his eyesight referred to in Galatians 4:15. But the Apostle gloried in the scars that suffering had left upon his frame, because they seemed to him the brand-marks of the happy slavery of Jesus, Galatians 6:17. If Judaizing teachers gloried in their brand-marks, how much more did he in his! The Cross had cut him off from the world. He was indifferent to worldly praise or blame; he took his marching-orders from Christ alone. This is the third time in his Epistle that Paul names the reflex influence of the Cross. See Galatians 2:20; Galatians 5:24; Galatians 6:14. Compare Galatians 6:15 with 1 Corinthians 7:19.
Notice the breadth of the Apostle's benediction, Galatians 6:16. When we have been created anew in Christ's likeness and are walking by that rule, we find ourselves at once introduced into a family of kindred spirits, who have passed through the same radical change and are united beneath the gracious canopy of mercy and peace. Such are God's Israel. See Galatians 3:7[source]
Chapter Summary: Galatians 6
1He moves them to deal mildly with a brother who has slipped, 2and to bear one another's burden; 6to be generous to their teachers, 9and not weary of well-doing 12He shows what they intend that preach circumcision 14He glories in nothing, save in the cross of Christ
Greek Commentary for Galatians 6:11
With how large letters [πηλικοις γραμμασιν] Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
I have written [εγραπσα] Epistolary aorist. With mine own hand (τηι εμηι χειρι tēi emēi cheiri). Instrumental case as in 1 Corinthians 16:21. [source]
How large a letter [πηλίκοις γράμμασιν] More correctly, with how large letters. Γράμματα may mean an epistle, as Lat. literae, or epistles; but Paul habitually uses ἐπιστολή for an epistle. Γράμμασιν means with characters, and πηλίκοις refers to their size. It is claimed by some that the large characters are intended to call the attention of the readers to the special importance of the close of the letter. See below. [source]
I have written [ἔγραψα] The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Ἔπεμψα Isent is used in the same way. See Acts 23:30; Philemon 2:28; Colossians 4:8; Philemon 1:11. [source]
With mine own hand [τῇ ἐμῇ χειρί] The aorist ἔγραψα is epistolary, and refers to what follows. The concluding verses emphasize the main issue of the letter, that the Judaising intruders are trying to win the Galatians over to the economy of circumcision which is opposed to the economy of the cross. It is therefore quite probable that Paul may have wished to call special attention to these verses. If so, this special call lies in the words with my own hand, and not in with how large letters, which would seem to have been added to call attention to the apostle's handwriting as distinguished from that of the amanuensis. “Mark carefully these closing words of mine. I write them with my own hand in the large characters which you know.” [source]
Reverse Greek Commentary Search for Galatians 6:11
John 5:47Writings [γράμμασιν] It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27,Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6,Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15,Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11,Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER-
-DIVIDER-
The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER-
-DIVIDER-
It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER-
-DIVIDER-
[source]
John 5:47His writings [τοις εκεινου γραμμασιν] Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27,Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27,Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
John 7:15Marvelled [εταυμαζον] Picturesque imperfect active of ταυμαζω thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα Grammata old word from γραπω graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω manthanō with μη mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
2 Corinthians 10:1Now I Paul myself [Αυτος δε εγω Παυλος] Cf. Galatians 5:2. Paul now turns to the third part of the epistle in chapters 10-13 in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in Galatians 6:11. [source]
Galatians 6:11With how large letters [πηλικοις γραμμασιν] Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
2 Timothy 3:15The holy Scriptures [ἱερὰ γράμματα] Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11,Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
2 Timothy 3:15Thou has known [οιδας] Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
2 Timothy 3:15The sacred writings [ιερα γραμματα] “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera [source]
1 Peter 5:12As I account him [ως λογιζομαι] Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19,Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
Greek Commentary for Galatians 6:11
Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
Epistolary aorist. With mine own hand (τηι εμηι χειρι tēi emēi cheiri). Instrumental case as in 1 Corinthians 16:21. [source]
Instrumental case as in 1 Corinthians 16:21. [source]
More correctly, with how large letters. Γράμματα may mean an epistle, as Lat. literae, or epistles; but Paul habitually uses ἐπιστολή for an epistle. Γράμμασιν means with characters, and πηλίκοις refers to their size. It is claimed by some that the large characters are intended to call the attention of the readers to the special importance of the close of the letter. See below. [source]
The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Ἔπεμψα Isent is used in the same way. See Acts 23:30; Philemon 2:28; Colossians 4:8; Philemon 1:11. [source]
The aorist ἔγραψα is epistolary, and refers to what follows. The concluding verses emphasize the main issue of the letter, that the Judaising intruders are trying to win the Galatians over to the economy of circumcision which is opposed to the economy of the cross. It is therefore quite probable that Paul may have wished to call special attention to these verses. If so, this special call lies in the words with my own hand, and not in with how large letters, which would seem to have been added to call attention to the apostle's handwriting as distinguished from that of the amanuensis. “Mark carefully these closing words of mine. I write them with my own hand in the large characters which you know.” [source]
Reverse Greek Commentary Search for Galatians 6:11
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
Picturesque imperfect active of ταυμαζω thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα Grammata old word from γραπω graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω manthanō with μη mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
Paul's amanuensis. See on Galatians 6:11. [source]
Cf. Galatians 5:2. Paul now turns to the third part of the epistle in chapters 10-13 in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in Galatians 6:11. [source]
Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
“Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera [source]
Only here and Galatians 6:11. [source]
Probably this postscript (1 Peter 5:12-14) is in Peter‘s own handwriting, as Paul did (2 Thessalonians 3:17.; Galatians 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. [source]
Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21. [source]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
Lit., behold ye. The plural is peculiar. The usual form is the singular ἴδε or ἰδού . See John 1:29; John 11:3, etc.; John 4:35; John 19:26, John 19:27. Elsewhere the plural is used of something actually visible (Galatians 6:11). [source]