KJV: From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
YLT: Henceforth, let no one give me trouble, for I the scars of the Lord Jesus in my body do bear.
Darby: For the rest let no one trouble me, for I bear in my body the brands of the Lord Jesus.
ASV: Henceforth, let no man trouble me; for I bear branded on my body the marks of Jesus.
| λοιποῦ | henceforth |
|
Parse: Adjective, Genitive Neuter Singular Root: λοιπός Sense: hereafter, for the future, henceforth. |
|
| κόπους | troubles |
|
Parse: Noun, Accusative Masculine Plural Root: κόπος Sense: a beating. |
|
| μοι | to me |
|
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| μηδεὶς | no one |
|
Parse: Adjective, Nominative Masculine Singular Root: μηδείς Sense: nobody, no one, nothing. |
|
| παρεχέτω | let give |
|
Parse: Verb, Present Imperative Active, 3rd Person Singular Root: παρέχω Sense: to reach forth, offer. |
|
| στίγματα | marks |
|
Parse: Noun, Accusative Neuter Plural Root: στίγμα Sense: a mark pricked in or branded upon the body. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἰησοῦ | of Jesus |
|
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
| τῷ | of the |
|
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| σώματί | body |
|
Parse: Noun, Dative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
|
| μου | of me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| βαστάζω | bear |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: βαστάζω Sense: to take up with the hands. |
|
Greek Commentary for Galatians 6:17
Usually το λοιπον to loipon the accusative of general reference, “as for the rest” (Philemon 3:1; Philemon 4:8). The genitive case (as here and Ephesians 6:10) means “in respect of the remaining time.” [source]
Old word from στιζω stizō to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner‘s mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul‘s mind since he bore in his body brandmarks of suffering for Christ received in many places (2 Corinthians 6:4-6; 2 Corinthians 11:23.), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and “let no one keep on furnishing trouble to me.” [source]
Only here and Ephesians 6:10. Commonly τὸ λοιπόν . The genitive is temporal; at any time in the future as distinguished from throughout the future. [source]
Lit. give me troubles; make it necessary for me to vindicate my apostolic authority and the divine truth of my gospel. [source]
Comp. 2 Corinthians 4:10. [source]
N.T.oThe wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. 2 Corinthians 11:23ff. The metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded. Brands were also set upon soldiers, captives, and servants of temples. See on Revelation 13:16, and comp. Revelation 7:3; Revelation 14:1, Revelation 14:9, Revelation 14:11. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage naturally recalls the legend of Francis of Assisi. [source]
Reverse Greek Commentary Search for Galatians 6:17
Peculiar to Luke. Στιγμή is literally a mark made by a pointed instrument, a dot: hence a point of time. Only here in New Testament. Compare στίγματα ,brand-marks, Galatians 6:17. Tynd., in the twinkling of an eye. [source]
Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5. [source]
Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).Trouble me not (μη μοι κοπους παρεχε mē moi kopous pareche). Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5.The door is now shut Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω kleiō common verb.In bed (εις τεν κοιτην eis ten koitēn). Note use of εις eis in sense of εν en Often a whole family would sleep in the same room.I cannot That is, I am not willing. [source]
First aorist (effective) active participle of πειτω peithō They had complete success with many and struck at the psychological moment. They stoned Paul (λιτασαντες τον Παυλον lithasantes ton Paulon). First aorist active participle of λιταζω lithazō late verb from λιτος lithos for throwing stones (used by Paul referring to this one incident when alone he was stoned, 2 Corinthians 11:25). The wounds inflicted may have left some of the scars (στιγματα stigmata) mentioned in Galatians 6:17. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40) and Ephesus (19:23-41). Dragged him out of the city They hurled Stephen outside of the city before stoning him (Acts 7:58). It was a hurried and irregular proceeding, but they were dragging (imperfect active of surō old verb) Paul out now. Supposing that he were dead (συρω nomizontes auton tethnēkenai). Present active participle with infinitive (second perfect active of νομιζοντες αυτον τετνηκεναι thnēskō) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul‘s escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day‘s work for them all. Luke does not say that Paul was actually dead. [source]
Repeated third time (once in Ephesians 1:11, twice in Ephesians 1:13), and note ο ho or ος hos in Ephesians 1:14. Ye were sealed (εσπραγιστητε esphragisthēte). First aorist passive indicative of σπραγιζω sphragizō old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα stigmata (Galatians 6:17). Marked and authenticated as God‘s heritage as in Ephesians 4:30. See note on 2 Corinthians 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων arrabōn (earnest). Spirit In the instrumental case. [source]
First aorist passive indicative of σπραγιζω sphragizō old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα stigmata (Galatians 6:17). Marked and authenticated as God‘s heritage as in Ephesians 4:30. See note on 2 Corinthians 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων arrabōn (earnest). [source]
Genitive case, “in respect of the rest,” like Galatians 6:17. D G K L P have the accusative το λοιπον to loipon (as for the rest) like 2 Thessalonians 3:1; Philemon 3:1; Philemon 4:8. [source]
Accusative case καυστηριαζω suneidēsin retained with the perfect passive participle of πσευδολογων kaustēriazō a rare verb only here and once in Strabo. Branded with the mark of Satan (2 Timothy 2:26) as Paul was with the marks of Christ (Galatians 6:17). Agreeing in case with pseudologōn f0). [source]
Rend. as God (did ) from his own. Ἰδίων ownsignifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. [source]
The word occurs frequently in Revelation, and only once elsewhere (Acts 17:29) on which see note. Commentators find illustrations in the brand set upon slaves by their masters, or upon soldiers by their monarchs, and in the branding of slaves attached to certain temples. Herodotus describes a temple to Hercules at the Canopic mouth of the Nile, and says: “If a slave runs away from his master, and taking sanctuary at this shrine gives himself up to the God, and receives certain sacred marks upon his person, whosoever his master may be, he cannot lay hand on him” (ii., 113). In the treatise “concerning the Syrian goddess” falsely attributed to Lucian, it is said of the slaves of the temple, “all are branded, some upon the wrist and some upon the neck.” Paul, in Galatians 6:17, applies the word for these brands, στίγματα , to the marks of Christ's service which he bears in his body. In Leviticus href="/desk/?q=le+19:28&sr=1">Leviticus 19:28, the Israelites are forbidden to make cuttings in their flesh for the dead and to print marks ( γράμματα στικτὰ ) upon themselves. [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight. [source]