KJV: And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
YLT: and as many as by this rule do walk -- peace upon them, and kindness, and on the Israel of God!
Darby: And as many as shall walk by this rule, peace upon them and mercy, and upon the Israel of God.
ASV: And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.
| ὅσοι | as many as |
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Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| τῷ | those who |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κανόνι | rule |
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Parse: Noun, Dative Masculine Singular Root: κανών Sense: a rod or straight piece of rounded wood to which any thing is fastened to keep it straight. |
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| τούτῳ | by this |
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Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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| στοιχήσουσιν | will walk |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: στοιχέω Sense: to proceed in a row as the march of a soldier, go in order. |
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| εἰρήνη | peace [be] |
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Parse: Noun, Nominative Feminine Singular Root: εἰρήνη Sense: a state of national tranquillity. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἔλεος | mercy |
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Parse: Noun, Nominative Neuter Singular Root: ἔλεος Sense: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| Ἰσραὴλ | Israel |
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Parse: Noun, Accusative Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Galatians 6:16
For κανων kanōn see note on 2 Corinthians 10:13, 2 Corinthians 10:15. [source]
PoSee on 2 Corinthians 10:13, 2 Corinthians 10:16. Emphasis on rule not this. [source]
The only instance of this formula in N.T. Commonly εἰρήνη with the simple dative, peace unto you, as John 20:19, John 20:21; Romans 1:7; 1 Corinthians 1:3; Galatians 1:3, etc. In the Catholic Epistles, with πληθυνθείη bemultiplied. See 1 Peter 1:2; 2 Peter 1:2; Judges 1:2. [source]
In the opening salutations of the Pastoral Epistles with grace and peace; also in 2 John 1:3. In Judges 1:2with peace and love. [source]
The καὶ andmay be simply collective, in which case the Israel of God may be different from as many as walk, etc., and may mean truly converted Jews. Or the καὶ may be explicative, in which case the Israel of God will define and emphasize as many as, etc., and will mean the whole body of Christians, Jewish and Gentile. In other words, they who walk according to this rule form the true Israel of God. The explicative καὶ is at best doubtful here, and is rather forced, although clear instances of it may be found in 1 Corinthians 3:5; 1 Corinthians 15:38. It seems better to regard it as simply connective. Then ὅσοι will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community. [source]
Reverse Greek Commentary Search for Galatians 6:16
The Aramaic form of Simon as in 2 Peter 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Luke 2:25, Luke 2:34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. How (κατως kathōs). Strictly, “according as,” here like ος hos in indirect discourse somewhat like the epexegetic or explanatory use in 3 Jo Luke 1:3. First Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο epeskepsato). First aorist middle indicative of επισκεπτομαι episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο epeskepsato). First aorist middle indicative of επισκεπτομαι episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
What does Paul mean? The immediate context (use of πας pās in contrast with απο μερουσ πληρωμα apo merousπληρωμα plērōma here in contrast with ο ρυομενος plērōma in Romans 11:12) argues for the Jewish people “as a whole.” But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Romans 9:6 (Galatians 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isaiah 59:20.; Isaiah 27:9. The Deliverer (ρυομαι ho ruomenos). Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
See on Acts 3:12, and compare Philemon 3:5, and the phrase Israel of God, Galatians 6:16, and an Israelite indeed, John 1:48. [source]
Old word Only twice in N.T., here (also 2 Corinthians 10:15, 2 Corinthians 10:16) and Galatians 6:16 (rule to walk by). To reach even unto you (επικεσται αχρι και υμων ephikesthai achri kai humōn). Second aorist middle infinitive of επικνεομαι ephikneomai old verb, only here and 2 Corinthians 10:14 in N.T. Paul‘s measuring-rod extends to Corinth. [source]
Rather, by the Spirit, as the rule of action. Comp. Galatians 6:16; Philemon 3:16; Romans 4:12. [source]
For the phrase see Romans 9:25; Romans 11:1; 1 Peter 2:10. and comp. Israel of God, Galatians 6:16. The true Israel, who inherit the promise by faith in Christ. [source]
Late word from σαββατιζω sabbatizō (Exodus 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις katapausis (cf. Revelation 14:13). For the people of God Dative case of blessed personal interest to the true Israel (Galatians 6:16). [source]
Derived from στοῖχος , a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Galatians 4:3, “elements or rudiments of the world.” Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Colossians 2:8, of formal ordinances. Compare Hebrews 5:12. The kindred verb στοιχέω , to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So, too, the compound συστοιχέω , only in Galatians 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι . Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29, the powers of the heaven. [source]
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]