| Gal 6:11 | Hist Com | SeeG3708 with what largeG4080 A-DPN lettersG1121 N-DPN I am writingG1125 V-AAI-1S to you with my own hand.G5495 N-DSF |
| Gal 6:12 | Hist Com | Those who desireG2309 V-PAI-3P to make a goodG2146 V-AAN in the flesh try to compelG315 V-PAI-3P you (Galatians)to be circumcised, simply so that they (judaizers)will not be persecutedG1377 V-PPS-3P for the crossG4716 N-DSM of Christ. |
| Gal 6:13 | Hist Com | For those who are circumcised do not evenG3761 ADV keepG5442 V-PAI-3P the Law themselves, but they (judaizers)desireG2309 V-PAI-3P to have you (Galatians)circumcised so that they (judaizers)may boastG2744 V-ADS-3P in your (Galatians)flesh.G4561 N-DSF |
| Gal 6:14 | Hist Com | But may it never be that I (Paul)would boast,G2744 V-PNN except in the cross of our Lord Jesus Christ, through which the worldG2889 N-NSM has been crucifiedG4717 V-RPI-3S to me, and I to the world. |
| Gal 6:15 | Hist Com | For neither is circumcision anything, nor uncircumcision, but a newG2537 A-NSF creation.G2937 N-NSF |
| Gal 6:16 | Hist Com | And those who will walkG4748 V-FAI-3P by this rule,G2583 N-DSM peace and mercy be upon them, and upon the Israel of God. |
| Gal 6:17 | Hist Com | From now on let no one cause troubleG2873 N-APM for me, for I bear on my body the brand-marksG4742 N-APN of Jesus. |
| Gal 6:18 | Hist Com | The graceG5485 N-NSF of our (Paul + Galatians)Lord Jesus Christ be with your (Galatians)spirit,G4151 N-GSN brethren. Amen.G281 HEB |
| Repetition | List | Comparison | Contrast | Cause | Effect |
| italic 1 | ul 1 | 1 | 1 | plain 1 | bold 1 |
| italic 2 | ul 2 | 2 | 2 | plain 2 | bold 2 |
| italic 3 | ul 3 | 3 | 3 | plain 3 | bold 3 |
| italic 4 | ul 4 | 4 | 4 | plain 4 | bold 4 |
| italic 5 | ul 5 | 5 | 5 | plain 5 | bold 5 |
| italic 6 | ul 6 | 6 | 6 | plain 6 | bold 6 |
| italic 7 | ul 7 | 7 | 7 | plain 7 | bold 7 |
| Gal 6:11 | |
|---|---|
| Definition | RMAC |
| Strongs: G3708 English: See Greek: Lemma: Transliteration: Definition (BDAG): ὁράω (Hom.+) impf. 3 pl. ἑώρων (J 6:2 v.l. for ἐθεώρουν); pf. ἑώρακα and ἑόρακα (s. B-D-F §68), 3 pl. ἑώρακαν beside ἑόρακαν and ἑωράκασιν (Mlt-H. 221); plpf. ἑωράκειν Hv 2, 1, 3; fut. ὄψομαι, 2 sg. ὄψῃ (W-S. §13, 18). Pass.: 1 fut. ὀφθήσομαι; 1 aor. ὤφθην, by-form ὡράθην Ezk 12:12; 21:29; Da 1:15 Theod.; pf. 3 sing. ὦπται Ex 4:1, 5; Hv 3, 1, 2, inf. ὦφθαι or ἑωρᾶσθαι (Just.); plpf. 3 sg. ὦπτο. (Just.). In Byz. times there was an aor. mid. ὠψάμην (Lob. on Phryn. p. 734). There is a subjunctive form corresponding to this in one place in the NT, though not without a v.l.; it is ὄψησθε (v.l. ὄψεσθε) Lk 13:28. The functions of the aor. active are taken over by εἶδον and the forms belonging to it (s. εἶδον). βλέπω is, for the most part, used for the pres. and impf. On the use of ὁράω and βλέπω s. Reinhold p. 95ff. A. trans. A. trans. to perceive by the eye, catch sight of, notice w. acc. of pers. Mt 28:7, 10; Mk 16:7; Lk 16:23; J 8:57; 9:37; 14:9; 16:16f, 19, 22; 20:18 (PPerkins, Int 46, ’92, 31–41), 25, 29; 1J 4:20a; Rv 1:7; AcPl Ha 6, 17; Κλαύδ̣ιε ὅ̣[ρα Παῦλον] 8, 1. θεὸν οὐδεὶς ἑώρακεν πώποτε (s. PGM 5, 101f of Osiris ὃν οὐδεὶς εἶδε πώποτε) J 1:18; cp. 6:46ab; 1J 4:20b (on seeing God and its impossibility for mortals s. WGrafBaudissin, ‘Gott schauen’ in d. atl. Rel.: ARW 18, 1915, 173–239; RBultmann, ZNW 29, 1930, 169–92; EFascher: Marb. Theol. Studien ’31, 1, 41–77).—Also of the perception of personal beings that become visible in a transcendent manner (UPZ 78, 8 [159 B.C.] of a dream in the Sarapeum ὁρῶ τ. διδύμας; 69, 6; Just., D. 115, 3), of the vision of Christ that Paul had 1 Cor 9:1. The acc. is to be supplied fr. the context Hb 11:27; 1 Pt 1:8. W. acc. of the ptc. (B-D-F §416, 1; Rob. 1123.—UPZ 69, 6 [152 B.C.] ὁρῶ ἐν τῷ ὕπνῳ τὸν Μενέδημον ἀντικείμενον ἡμῖν; Ex 2:11, 13; TestJob 26, 6; ParJer 9:20; GrBar 1:3; Philo, Leg. All. 3, 38; Just., A I, 10, 1 al.) ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον Mt 24:30; Mk 13:26; Lk 21:27. ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον Mk 14:62 (NPerrin, The End-product of the Christian Pesher Trad., NTS 12, ’66, 150–55). w. acc. of thing ὀπτασίαν ὁρ. see a vision (s. ὀπτασία 1.—SIG 1169, 6; UPZ 68, 6 [152 B.C.] ἐνύπνια ὁρῶ πονηρά) Lk 1:22; 24:23. ὁράσεις Ac 2:17 (Jo 3:1). ταῦτα Lk 23:49. πάντα J 4:45. σημεῖα 6:2 v.l. (for ἐθεώρουν). S. also Hv 3, 2, 4. W. acc. of the ptc. (SIG 685, 75; 1169, 15; Ex 33:10; TestJob 37:8; Just., A I, 53, 9 al.) τὸν οὐρανὸν ἀνεῳγότα J 1:51.—Hv 3, 8, 9. W. attraction of the relative ὧν=τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b (difft. MDibelius, Aufsätze zur Apostelgeschichte, ed. HGreeven ’51, 83). Of God τ. πάντα ὁρᾷ PtK 2 p. 13, 24 (Ar. 4, 1; cp. 13, 8).—ὁρ. is a favorite word w. J, when he speaks of that which the preëxistent Son saw when he was with the Father (JSchneider, D. Christusschau des Joh.-ev. ’35; difft. LBrun, D. Gottesschau des joh. Christus: SymbOsl 5, 1927, 1–22) ὃ ἑώρακεν J 3:32; cp. vs. 11. ἃ ἑώρακα παρὰ τῷ πατρί 8:38 (since this deals w. witness and speaking, the ‘perceiving’ could be thought of as ‘hearing’; what is heard is interpreted as an event. Cp. Diod. S. 13, 28, 5 ὁρᾷς;=do you hear [the outcry]?; schol. on Nicander, Ther. 165 ὁρῶ οἷα λέγεις; Polyaenus 7, 14, 2; Ex 20:18 λαὸς ἑώρα τὴν φωνήν, 22; Dt 4:9; also Philo, Migr. Abr. 47; SibOr 8, 125 βρυγμὸν ὁρ.). Of that which the apostolic witnesses saw of Christ 1J 1:1–3. Abs. ὁ ἑωρακώς the eye-witness J 19:35. ὁρ. τὸ πρόσωπόν τινος as a periphrasis for see someone (cp. Gen 43:3, 5; 46:30) Ac 20:25; Col 2:1. ὁρ. το πρόσωπον τοῦ θεοῦ (=רָאָה אֶת־פְּנֵי י״י) Rv 22:4 (πρόσωπον 1bα). ὁρ. τὴν δόξαν τοῦ θεοῦ (=רָאָה אֶת־כְּבוֹד י״י) see the majesty of God (Is 66:18f; GkBar 6:12 al.) J 11:40. Simply ὁρ. τὸν θεόν see God Mt 5:8. ὀψόμεθα αὐτὸν καθώς ἐστιν 1J 3:2 (Maximus Tyr. 11, 11a τὸ μὲν ὅλον ὄψει τ. θεὸν τότε, ἐπειδὰν πρὸς αὐτὸν καλῇ). ὁρ. τὸν κύριον Hb 12:14.—On ἃ ἑόρακεν ἐμβατεύων Col 2:18 s. ἐμβατεύω. pass. in act. sense become visible, appear (Ael. Aristid. 51, 22 K.=27 p. 539 D.: ὤφθη τοιάδε; LXX) abs. Rv 11:19; 12:1, 3. τινί to someone Ac 2:3. ὅραμα διὰ νυκτὸς τ. Παύλῳ ὤφθη a vision appeared to Paul at night 16:9 (Jos., Ant. 2, 70 τὰ διὰ νυκτὸς ὀφθέντα).—Of pers. who appear in a natural way (Appian, Syr. 21 §96 ὤφθησαν=they made an appearance, Bell. Civ. 2, 130 §542; UPZ 145, 5 [164 B.C.]; 3 Km 3:16 ὤφθησαν δύο γυναῖκες τῷ βασιλεῖ) (Μωϋσῆς) ὤφθη αὐτοῖς Ac 7:26. Mostly of beings that make their appearance in a transcendent manner, almost always w. dat. of the pers. to whom they appear: God (Gen 12:7; 17:1 [cp. 1QapGen 22:27 God appears to Abraham]; PGM 4, 3090 ἕως ὁ θεός σοι ὀφθῇ; ParJer 7:20; Just., D. 56, 4 al. to see someone in the course of making a friendly call, visit (1 Km 20:29; JosAs 22:3) ὄψομαι ὑμᾶς Hb 13:23. to experience a condition or event, experience, witness (cp. POxy 120, 4f τινὰ ὁρῶντα αἱαυτὸν [= ἑαυτὸν] ἐν δυστυχίᾳ; JosAs 6:5 τί … ἐγὼ ὄψομαι ἡ ταλαίπωρο; s. also Just., D. 61, 2) Lk 17:22 (s. εἶδον 4). ζωήν J 3:36 (cp. Lycophron 1019 βίον; Ps 88:49 θάνατον). μείζω τούτων 1:50. ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ Lk 3:6 (Is 40:5). to be mentally or spiritually perceptive, perceive (Poly- strat. p. 5 ὁρ. τῷ λογισμῷ; Simplicius, In Epict. p. 110, 47 Düb. τὸ ἀληθές), fig. ext. of 1: sensory aspect felt: w. acc. of the ptc. (Diod. S. 2, 16, 5; 4, 40, 2; Appian, Syr. 14 §55, Bell. Civ. 2, 14 §50; PHib 44, 4 [253 B.C.] ὁρῶντες δέ σε καταραθυμοῦντα; 4 Macc 4:24; 9:30; Jos., Vi. 373 ὄντα με ὁρ.; Just., A I, 43, 5; Ath. 2, 3) notice, perceive, understand εἰς χολὴν πικρίας … ὁρῶ σε ὄντα I perceive that you have fallen into the gall of bitterness (i.e. bitter jealousy) Ac 8:23. οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα we do not yet see everything subjected to him Hb 2:8. W. acc. and inf. foll. Dg 1. W. ὅτι foll. (M. Ant. 9, 27, 2; Philo, Migr. Abr. 46; Just., D. 23, 3 al.) Js 2:24; 1 Cl 12:8; 23:4; 44:6. W. indir. quest foll. 1 Cl 16:17; 41:4; 50:1; B 15:8; Dg 7:8. W. direct discourse foll. ὁρᾶτε 1 Cl 4:7. w. focus on cognitive aspect: look at or upon ὄψονται οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ they who have never been told of (Christ) shall look upon him Ro 15:21 (Is 52:15).—Consider ὅρα τοῦ ἀγγέλου τῆς πονηρίας τὰ ἔργα Hm 6, 2, 4.—Become conscious of ὁ κακοποιῶν οὐχ ἐώρακεν τ. θεόν 3J 11. Cp. 1J 3:6. B. intr. to fix one’s gaze, look εἴς τινα on or at someone (Il. 24, 633; Od. 20, 373; Just., D. 112, 1) J 19:37 (s. ἐκκεντέω). ἄνω ὁρᾶν Dg 10:2 (cp. Cicero, De Natura Deorum 2, 140; Ovid, Matamorphoses 1, 85; other reff. EBlakeney, The Epistle to Diognetus ’43, 77f). to be alert or on guard, pay attention, see to it that foll. by μή and the aor. subj. (Diod. S. 27, 17, 3 ὁρᾶτε μήποτε ποιήσωμεν; Epict., Ench. 19, 2; Lucian, Dial. Deor. 8, 2; BGU 37, 5 [50 A.D.]; POxy 532, 15 ὅρα μὴ ἄλλως πράξῃς; 531, 9 ὅρα μηδενὶ ἀνθρώπων προσκρούσῃς.—B-D-F §364, 3) Mt 8:4; 18:10; Mk 1:44; 1 Th 5:15; 1 Cl 21:1; D 6:1.—W. μή and impv. (B-D-F §461, 1; Rob. 996) Mt 9:30; 24:6.—Elliptically (B-D-F §480, 5; Rob. 949) ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.—Used w. ἀπό τινος look out for someth. (B-D-F §149; Rob. 472) ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων look out ( for) and be on your guard against the yeast of the Pharisees Mt 16:6. ὁράτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρ. Mk 8:15. ὁράτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας Lk 12:15. to accept responsibility for causing someth. to happen, look, see to, take care σὺ ὄψῃ see to that yourself! that’s your affair! Mt 27:4 (Men., Epitr. 493 S. [317 Kö.]; cp. the response of Titus and declaration of innocence at the time of Jerusalem’s destruction Jos., Bell. 6, 215); cp. vs. 24; Ac 18:15 (on this Latinism = videris s. DHesseling in B-D-F §362; Rob. 109f). Impv. followed by imperatival fut. ὅρα ποιήσεις πάντα see to it that you do everything Hb 8:5 (Ex 25:40; cp. 4:21). Foll. by indir. quest. (Ael. Aristid. 45 p. 121 D.: ὅρα τί ποιεῖς) ὅρα τί μέλλεις ποιεῖν take care what you are doing Ac 22:26 v.l.—B. 1042. Schmidt, Syn. I 244–70. DELG. M-M. EDNT. TW. Sv. Return to: Gal 6:11 | |
| Strongs: G4080 English: with what large Greek: πηλίκοις Lemma: πηλίκος Transliteration: pēlíkos Definition (BDAG): πηλίκος, η, ον (Pla. et al.; LXX; EpArist 52; Jos., Ant. 13, 1) correlative pron. ‘how large?’ but in our lit., in both places where it occurs, in an exclamation (for the older ἡλίκος [Pla. et al]; s. B-D-F §304; Rob. 741). pert. to large size, how large ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα see with what large letters I am writing to you Gal 6:11 (Dssm., B 264 [BS 358]. Against him KClarke, ET 24, 1913, 285 and JClemens, ibid. 380; s. the comm.—CStarcke, D. Rhetorik des Ap. Pls im Gal u. die ‘πηλίκα γράμματα’: Progr. Stargard i. P. 1911). pert. to extraordinary importance, how great, fig. ext. of 1: of Melchizedek θεωρεῖτε πηλίκος οὗτος consider how great this man must have been Hb 7:4. πηλίκα μεγαλεῖα ἐδόθη αὐτῷ what great deeds (God) did (in behalf of Paul) AcPl Ha 6, 12.—DELG. M-M. Return to: Gal 6:11 | A-DPN Part of Speech: Adjective Case: Dative Number: Plural Gender: Neuter |
| Strongs: G1121 English: letters Greek: γράμμασιν Lemma: γράμμα Transliteration: grámma Definition (Strong's): a writing, i.e. a letter, note, epistle, book, etc.; plural learning Return to: Gal 6:11 | N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter |
| Strongs: G1125 English: I am writing Greek: ἔγραψα Lemma: γράφω Transliteration: gráphō Definition (Strong's): to "grave", especially to write; figuratively, to describe Return to: Gal 6:11 | V-AAI-1S Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular |
| Strongs: G5495 English: hand Greek: χειρί Lemma: χείρ Transliteration: cheír Definition (Strong's): the hand (literally or figuratively (power); especially (by Hebraism) a means or instrument) Return to: Gal 6:11 | N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine |
| Gal 6:12 | |
|---|---|
| Definition | RMAC |
| Strongs: G2309 English: desire Greek: θέλουσιν Lemma: ἐθελέω Transliteration: etheléō Definition (Strong's): to determine (as an active option from subjective impulse; whereas Return to: Gal 6:12 | V-PAI-3P Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural |
| Strongs: G2146 English: to make a good Greek: εὐπροσωπῆσαι Lemma: εὐπροσωπέω Transliteration: euprosōpéō Definition (Strong's): to be of good countenance, i.e. (figuratively) to make a display Return to: Gal 6:12 | V-AAN Tense: Aorist Voice: Active Mood: iNfinitive |
| Strongs: G315 English: try to compel Greek: ἀναγκάζουσιν Lemma: ἀναγκάζω Transliteration: anankázō Definition (Strong's): to necessitate Return to: Gal 6:12 | V-PAI-3P Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural |
| Strongs: G1377 English: that they will not be persecuted Greek: διώκωνται Lemma: διώκω Transliteration: diṓkō Definition (Strong's): compare the base of Return to: Gal 6:12 | V-PPS-3P Tense: Present Voice: Passive Mood: Subjunctive Person: third Number: Plural |
| Strongs: G4716 English: for the cross Greek: σταυρῷ Lemma: σταυρός Transliteration: staurós Definition (Strong's): a stake or post (as set upright), i.e. (specially), a pole or cross (as an instrument of capital punishment); figuratively, exposure to death, i.e. self-denial; by implication, the atonement of Christ Return to: Gal 6:12 | N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine |
| Gal 6:13 | |
|---|---|
| Definition | RMAC |
| Strongs: G3761 English: do not even Greek: οὐδὲ Lemma: οὐδέ Transliteration: oudé Definition (Strong's): not however, i.e. neither, nor, not even Return to: Gal 6:13 | ADV ADVerb or adverb and particle combined |
| Strongs: G5442 English: keep Greek: φυλάσσουσιν Lemma: φυλάσσω Transliteration: phylássō Definition (Strong's): to watch, i.e. be on guard (literally of figuratively); by implication, to preserve, obey, avoid Return to: Gal 6:13 | V-PAI-3P Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural |
| Strongs: G2309 English: but they desire Greek: θέλουσιν Lemma: ἐθελέω Transliteration: etheléō Definition (Strong's): to determine (as an active option from subjective impulse; whereas Return to: Gal 6:13 | V-PAI-3P Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural |
| Strongs: G2744 English: that they may boast Greek: καυχήσωνται Lemma: καυχάομαι Transliteration: kaucháomai Definition (Strong's): to vaunt (in a good or a bad sense) Return to: Gal 6:13 | V-ADS-3P Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: third Number: Plural |
| Strongs: G4561 English: in your flesh Greek: σαρκὶ Lemma: σάρξ Transliteration: sárx Definition (Strong's): flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such) Return to: Gal 6:13 | N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine |
| Gal 6:14 | |
|---|---|
| Definition | RMAC |
| Strongs: G2744 English: be that I would boast Greek: καυχᾶσθαι Lemma: καυχάομαι Transliteration: kaucháomai Definition (Strong's): to vaunt (in a good or a bad sense) Return to: Gal 6:14 | V-PNN Tense: Present Voice: middle or passive depoNent Mood: iNfinitive |
| Strongs: G2889 English: the world Greek: κόσμος Lemma: κόσμος Transliteration: kósmos Definition (BDAG): κόσμος, ου, ὁ (Hom.+) that which serves to beautify through decoration, adornment, adorning (Hom.+; Diod. S. 20, 4, 5 τῶν γυναικῶν τὸν κόσμον; OGI 531, 13; SIG 850, 10; IMaronIsis 41; PEleph 1, 4; PSI 240, 12 γυναικεῖον κόσμον; LXX; TestJud 12:1; JosAs 2:6 al.; Philo, Migr. Abr. 97 γυναικῶν κ.; Jos., Ant. 1, 250; 15, 5; Just., A II, 11, 4f) of women’s attire, etc. ὁ ἔξωθεν … κόσμος external adorning 1 Pt 3:3 (Vi. Hom. 4 of the inward adornment of a woman, beside σωφροσύνη; Crates, Ep. 9; Pythag., Ep. 11, 1; Plut., Mor. 141e; on the topic of external adornment cp. SIG 736, 15–26). condition of orderliness, orderly arrangement, order (Hom. et al.; s. HDiller, Die vorphilosophische Gebrauch von κ. und κοσμεῖν: BSnell Festschr., ’56, 47–60) μετὰ κόσμου in order Dg 12:9 (text uncertain; s. μετακόσμιος). the sum total of everything here and now, the world, the (orderly) universe, in philosophical usage (so, acc. to Plut., Mor. 886b, as early as Pythagoras; certainly Heraclitus, fgm. 66; Pla., Gorg. 508a, Phdr. 246c; Chrysipp., fgm. 527 v. Arnim κόσμος σύστημα ἐξ οὐρανοῦ καὶ γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεων. Likew. Posidonius in Diog. L. 7, 138; Ps.-Aristot., De Mundo 2 p. 391b, 9ff; 2 and 4 Macc; Wsd; EpArist 254; Philo, Aet. M. 4; Jos., Ant. 1, 21; Test12Patr; SibOr 7, 123; AssMos fgm. b Denis [=Tromp p. 272]; Just., A I, 20, 2 al.; Ath. 19, 2 al.; Orig., C. Cels. 4, 68, 14; Did., Gen. 36, 7; 137, 13.—The other philosoph. usage, in which κ. denotes the heaven in contrast to the earth, is prob. without mng. for our lit. [unless perh. Phil 2:15 κ.=‘sky’?]). ἡ ἀέναος τοῦ κ. σύστασις the everlasting constitution of the universe 1 Cl 60:1 (cp. OGI 56, 48 εἰς τὸν ἀέναον κ.). Sustained by four elements Hv 3, 13, 3. πρὸ τοῦ τὸν κ. εἶναι before the world existed J 17:5. ἀπὸ καταβολῆς [κόσμου] from the beginning of the world Mt 13:35; 25:34; Lk 11:50; Hb 4:3; 9:26; Rv 13:8; 17:8. Also ἀπ᾿ ἀρχῆς κ. Mt 24:21 or ἀπὸ κτίσεως κ. Ro 1:20.—B 5:5 ἀπὸ καταβ. κ. evidently means at the foundation of the world (s. Windisch, Hdb. ad loc.). πρὸ καταβολῆς κ. before the foundation of the world J 17:24; Eph 1:4; 1 Pt 1:20 (on the uses w. καταβολή s. that word, 1). οὐδὲν εἴδωλον ἐν κ. no idol has any real existence in the universe (Twentieth Century NT) 1 Cor 8:4. Of the creation in its entirety 3:22. ὁ κόσμος ὅλος = πᾶσα ἡ κτίσις (Sallust. 21 p. 36, 13; TestSol 5:7; TestJob 33:4) Hs 9, 2, 1; 9, 14, 5. φωστῆρες ἐν κόσμῳ stars in the universe Phil 2:15 (s. above). Esp. of the universe as created by God (Epict 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν, τὰ ἐν τῷ κόσμῳ καὶ αὐτὸν τὸν κόσμον ὅλον; Wsd 9:9; 2 Macc 7:23 ὁ τοῦ κ. κτίστης; 4 Macc 5:25; Just., A I, 59, 1 al.; Ath. 8, 2 al.) ὁ ποιήσας τὸν κ. who has made the world Ac 17:24. ὁ κτίστης τοῦ σύμπαντος κ. 1 Cl 19:2; ὁ κτίσας τὸν κ. Hv 1, 3, 4; cp. m 12, 4, 2. ὁ τοῦ παντὸς κ. κυριεύων B 21:5. οὐδ᾿ εἶναι τὸν κόσμον θεοῦ ἀλλὰ ἀγγέλων AcPlCor 1:15. Christ is called παντὸς τοῦ κ. κύριος 5:5; and the κ. owes its origin to his agency J 1:10b. The world was created for the sake of the church Hv 2, 4, 1.—The universe, as the greatest space conceivable, is not able to contain someth. (Philo, Ebr. 32) J 21:25. the sum total of all beings above the level of the animals, the world, as θέατρον ἐγενήθημεν (i.e. οἱ ἀπόστολοι) τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Cor 4:9. Here the world is divided into angels and humans (cp. the Stoic definition of the κόσμος in Stob., Ecl. I p. 184, 8 τὸ ἐκ θεῶν καὶ ἀνθρώπων σύστημα; likew. Epict 1, 9, 4.—Acc. to Ocellus Luc. 37, end, the κ. consists of the sphere of the divine beyond the moon and the sphere of the earthly on this side of the moon). planet earth as a place of inhabitation, the world (SIG 814, 31 [67 A.D.] Nero, ὁ τοῦ παντὸς κόσμου κύριος; the meaning of the birthday of Augustus for the world OGI 458, 40 [=IPriene 105]; 2 Macc 3:12; Jos., Ant. 9, 241; 10, 205; Orig., C. Cels. 4, 68) gener. Mk 16:15. τὰς βασιλείας τοῦ κ. Mt 4:8; ἐν ὅλῳ τῷ κ. 26:13. Cp. 13:38 (cp. Hs 5, 5, 2); Mk 14:9; Hs 9, 25, 2. τὸ φῶς τοῦ κ. τούτου the light of this world (the sun) J 11:9. In rhetorical exaggeration ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τ. κόσμῳ Ro 1:8 (cp. the Egypt. grave ins APF 5, 1913, 169 no. 24, 8 ὧν ἡ σωφροσύνη κατὰ τὸν κ. λελάληται). Abraham as κληρονόμος κόσμου heir of the world 4:13.—Cp. 1 Cor 14:10; Col 1:6. ἡ ἐν τῷ κ. ἀδελφότης the brotherhood in the (whole) world 1 Pt 5:9. ἐγένετο ἡ βασιλεία τοῦ κ. τοῦ κυρίου ἡμῶν our Lord has assumed the sovereignty of the world Rv 11:15. τὰ ἔθνη τοῦ κ. (not LXX, but prob. rabbinic אֻמּוֹת הָעוֹלָם=humankind apart fr. Israel; Billerb. II 191; Dalman, Worte 144f) the unconverted in the world Lk 12:30. In this line of development, κόσμος alone serves to designate the polytheistic unconverted world Ro 11:12, 15.—Other worlds (lands) beyond the ocean 1 Cl 20:8.—Many of these pass. bear the connotation of the world as the habitation of humanity (as SibOr 1, 160). So also Hs 9, 17, 1f. εἰσέρχεσθαι εἰς τὸν κ. of entrance into the world by being born 1 Cl 38:3. ἐκ τοῦ κ. ἐξελθεῖν leave this present world (Philo, Leg. All. 3, 5 ἔξω τ. κόσμου φεύγειν; s. ἐξέρχομαι 5; cp. Hippol., Ref. 5, 16, 7) 1 Cor 5:10b; 2 Cl 8:3. γεννηθῆναι εἰς τὸν κ. be born into the world J 16:21. ἕως ἐσμὲν ἐν τούτῳ τῷ κ. 2 Cl 8:2. οὐδὲν εἰσφέρειν εἰς τὸν κ. (Philo, Spec. Leg. 1, 294 τὸν μηδὲν εἰς τὸν κόσμον εἰσενηνοχότα) 1 Ti 6:7 (Pol 4:1). πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κ. 2J 7.—ἐν τῷ κόσμω τούτῳ J 12:25 (κ. need not here be understood as an entity hostile to God, but the transition to the nuance in 7b, below, is signalled by the term that follows: ζωὴν αἰώνιον). ἵνα εἰς κόσμον προέλθῃ AcPlCor 2:6. earth, world in contrast to heaven (Dio Chrys. 19 [36], 59; Iren., 1, 4, 2 [Harv. I 35, 5]; Orig., C. Cels. 8, 15, 24) ἐν τῷ κόσμῳ τούτῳ 2 Cl 19:3.—Esp. when mention is made of the preexistent Christ, who came fr. another world into the κόσμος. So, above all, in John (Bultmann, index I κόσμος) ἔρχεσθαι εἰς τὸν κ. (τοῦτον) J 6:14; 9:39; 11:27; 16:28a; 18:37; specif. also come into the world as light 12:46; cp. 1:9; 3:19. Sending of Jesus into the world 3:17a; 10:36; 17:18; 1J 4:9. His εἶναι ἐν τῷ κόσμῳ J 1:10a; 9:5a; 17:12 v.l. Leaving the world and returning to the Father 13:1a; 16:28b. Cp. 14:19; 17:11a. His kingship is not ἐκ τοῦ κ. τούτου of this world i.e. not derived from the world or conditioned by its terms and evaluations 18:36ab.—Also Χρ. Ἰησοῦς ἦλθεν εἰς τ. κόσμον 1 Ti 1:15; cp. ἐπιστεύθη ἐν κόσμῳ (opp. ἀνελήμφθη ἐν δόξῃ) 3:16.—εἰσερχόμενος εἰς τὸν κ. Hb 10:5. the world outside in contrast to one’s home PtK 3 p. 15, 13; 19. humanity in general, the world (TestAbr B 8 p. 113, 11 [Stone p. 74]; ApcEsdr 3:6 p. 27, 14; SibOr 1, 189; Just., A I, 39, 3 al.) gener. οὐαὶ τῷ κ. ἀπὸ τῶν σκανδάλων woe to humankind because of the things that cause people to sin Mt 18:7; τὸ φῶς τοῦ κ. the light for humanity 5:14; cp. J 8:12; 9:5. ὁ σωτὴρ τοῦ κ. 4:42; 1J 4:14 (this designation is found in inscriptions, esp. oft. of Hadrian [WWeber, Untersuchungen z. Geschichte des Kaisers Hadrianus 1907, 225; 226; 229]).—J 1:29; 3:17b; 17:6.—κρίνειν τὸν κ. (SibOr 4, 184; TestAbr A 13 p. 92, 11 [Stone p. 32]; ApcMos 37) of God, Christ J 12:47a; Ro 3:6; B 4:12; cp. Ro 3:19. Of believers 1 Cor 6:2ab (cp. Sallust. 21 p. 36, 13 the souls of the virtuous, together w. the gods, will rule the whole κόσμος). Of Noah δι᾿ ἧς (sc. πίστεως) κατέκρινεν τὸν κ. Hb 11:7. ἡ ἁμαρτία εἰς τὸν κ. εἰσῆλθεν Ro 5:12; likew. θάνατος εἰσῆλθεν εἰς τὸν κ. 1 Cl 3:4 (Wsd 2:24; 14:14). Cp. Ro 5:13; 1 Cor 1:27f. περικαθάρματα τοῦ κ. the refuse of humanity 4:13. Of persons before conversion ἄθεοι ἐν τῷ κ. 2 Cor 1:12; 5:19; Js 2:5; 1J 2:2; 4:1, 3. ἀρχαῖος κόσμος the people of the ancient world 2 Pt 2:5a; cp. vs. 5b; 3:6. Of pers. of exceptional merit: ὧν οὐκ ἦν ἄξιος ὁ κ. of whom the world was not worthy Hb 11:38.—ὅλος ὁ κ. all the world, everybody Ac 2:47 D; 1 Cl 5:7; cp. ἐν ὅλῳ τῷ κ. 59:2; εἰς ὅλον τὸν κ. Hs 8, 3, 2. Likew. ὁ κόσμος (cp. Philo, De Prov. in Eus., PE 8, 14, 58) ὁ κ. ὀπίσω αὐτοῦ ἀπῆλθεν J 12:19. ταῦτα λαλῶ εἰς τὸν κ. 8:26; ἐν τῷ κ. 17:13; ἐγὼ παρρησίᾳ λελάληκα τῷ κ. 18:20; cp. 7:4; 14:22. ἵνα γνῷ ὁ κ. 14:31; cp. 17:23; ἵνα ὁ κ. πιστεύῃ 17:21. of all humanity, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47b. the system of human existence in its many aspects, the world as scene of earthly joys, possessions, cares, sufferings (cp. 4 Macc 8:23) τὸν κ. ὅλον κερδῆσαι gain the whole world Mt 16:26; Mk 8:36; Lk 9:25; 2 Cl 6:2 (cp. Procop. Soph., Ep. 137 the whole οἰκουμένη is an unimportant possession compared to ἀρετή). τὰ τερπνὰ τοῦ κ. the delightful things in the world IRo 6:1. οἱ χρώμενοι τὸν κ. ὡς μὴ καταχρώμενοι those who use the world as though they had no use of it or those who deal with the world as having made no deals with it 1 Cor 7:31a. ἔχειν τὸν βίον τοῦ κ. possess worldly goods 1J 3:17. τὰ τοῦ κόσμου the affairs of the world 1 Cor 7:33f; cp. 1J 2:15f. The latter pass. forms an easy transition to the large number of exprs. (esp. in Paul and John) in which the world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds w. anything divine, ruined and depraved (Herm. Wr. 6, 4 [the κόσμος is τὸ πλήρωμα τῆς κακίας]; 13, 1 [ἡ τοῦ κ. ἀπάτη], in Stob. p. 428, 24 Sc.; En 48:7; TestIss 4:6; AscIs 3:25; Hdb., exc. on J 1:10; Bultmann ad loc.—cp. Sotades Maronita [III B.C.] 11 Diehl: the κόσμος is unjust and hostile to great men) IMg 5:2; IRo 2:2. ὁ κόσμος οὗτος this world (in contrast to the heavenly realm) J 8:23; 12:25, 31a; 13:1; 16:11; 18:36; 1J 4:17; 1 Cor 3:19; 5:10a; 7:31b; Hv 4, 3, 2ff; D 10:6; 2 Cl 5:1, 5; (opp. ὁ ἅγιος αἰών) B 10:11. ‘This world’ is ruled by the ἄρχων τοῦ κ. τούτου the prince of this world, the devil J 12:31b; 16:11; without τούτου 14:30. Cp. ὁ κ. ὅλος ἐν τῷ πονηρῷ κεῖται the whole world lies in the power of the evil one 1J 5:19; cp. 4:4; also ὁ αἰὼν τοῦ κ. τούτου Eph 2:2 (s. αἰών 4).—Christians must have nothing to do with this world of sin and separation fr. God: instead of desiring it IRo 7:1, one is to ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κ. keep oneself untainted by the world Js 1:27. ἀποφεύγειν τὰ μιάσματα τοῦ κ. 2 Pt 2:20; cp. 1:4 (s. ἀποφεύγω 1).—Pol 5:3. ἡ φιλία τοῦ κ. ἔχθρα τ. θεοῦ ἐστιν Js 4:4a; cp. vs. 4b. When such an attitude is taken Christians are naturally hated by the world IRo 3:3; J 15:18, 19ad; 17:14a; 1J 3:13, as their Lord was hated J 7:7; 15:18; cp. 1:10c; 14:17; 16:20.—Also in Paul: God and world in opposition τὸ πνεῦμα τοῦ κ. and τὸ πνεῦμα τὸ ἐκ θεοῦ the spirit of the world and the spirit that comes fr. God 1 Cor 2:12; σοφία τοῦ κ. and σοφία τοῦ θεοῦ 1:20f. ἡ κατὰ θεὸν λύπη and ἡ τοῦ κ. λύπη godly grief and worldly grief 2 Cor 7:10. The world is condemned by God 1 Cor 11:32; yet also the object of the divine plan of salvation 2 Cor 5:19; cp. 1 Cl 7:4; 9:4. A Christian is dead as far as this world is concerned: δι᾿ οὗ (i.e. Ἰ. Χρ.) ἐμοὶ κ. ἐσταύρωται κἀγὼ κόσμῳ through Christ the world has been crucified for me, and I have been (crucified) to the world Gal 6:14; cp. the question τί ὡς ζῶντες ἐν κ. δογματίζεσθε; Col 2:20b. For στοιχεῖα τοῦ κ. Gal 4:3; Col 2:8, 20a s. στοιχεῖον.—The use of κ. in this sense is even further developed in John. The κ. stands in opposition to God 1J 2:15f and hence is incapable of knowing God J 17:25; cp. 1J 4:5, and excluded fr. Christ’s intercession J 17:9; its views refuted by the Paraclete 16:8. Neither Christ himself 17:14c, 16b; 14:27, nor his own 15:19b; 17:14b, 16a; 1J 3:1 belong in any way to the ‘world’. Rather Christ has chosen them ‘out of the world’ J 15:19c, even though for the present they must still live ‘in the world’ 17:11b; cp. 13:1b; 17:15, 18b. All the trouble that they must undergo because of this, 16:33a, means nothing compared w. the victorious conviction that Christ (and the believers w. him) has overcome ‘the world’ vs. 33b; 1J 5:4f, and that it is doomed to pass away 2:17 (TestJob 33:4; Kephal. I 154, 21: the κόσμος τῆς σαρκός will pass away). collective aspect of an entity, totality, sum total (SIG 850, 10 τὸν κόσμον τῶν ἔργων (but s. 1 above); Pr 17:6a) ὁ κ. τῆς ἀδικίας ἡ γλῶσσα καθίσταται the tongue becomes (or proves to be) the sum total of iniquity Js 3:6 (so, approx., Meinertz; FHauck.—MDibelius, Windisch and ASchlatter find mng. 7b here, whereas ACarr, Exp. 7th ser., 8, 1909, 318ff thinks of mng. 1). Χρ. τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σῳζομένων σωτηρίας παθόντα Christ, who suffered or died (s. πάσχω 3aα) for the salvation of the sum total of those who are saved MPol 17:2.—FBytomski, D. genet. Entwicklung des Begriffes κόσμος in d. Hl. Schrift: Jahrb. für Philos. und spekul. Theol. 25, 1911, 180–201; 389–413 (only the OT); CSchneider, Pls u. d. Welt: Αγγελος IV ’32, 11–47; EvSchrenck, Der Kosmos-Begriff bei Joh.: Mitteilungen u. Nachrichten f. d. evang. Kirche in Russland 51, 1895, 1–29; RLöwe, Kosmos u. Aion ’35; RBultmann, D. Verständnis v. Welt u. Mensch im NT u. im Griechentum: ThBl 19, ’40, 1–14; GBornkamm, Christus u. die Welt in der urchr. Botschaft: ZTK 47, ’50, 212–26; ALesky, Kosmos ’63; RVölkl, Christ u. Welt nach dem NT ’61; GJohnston, οἰκουμένη and κ. in the NT: NTS 10, ’64, 352–60; NCassem, ibid. 19, ’72/73, 81–91; RBratcher, BT 31, ’80, 430–34.—B. 13; 440. DELG. M-M. EDNT. TW. Return to: Gal 6:14 | N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine |
| Strongs: G4717 English: has been crucified Greek: ἐσταύρωται Lemma: σταυρόω Transliteration: stauróō Definition (Strong's): to impale on the cross; figuratively, to extinguish (subdue) passion or selfishness Return to: Gal 6:14 | V-RPI-3S Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular |
| Gal 6:15 | |
|---|---|
| Definition | RMAC |
| Strongs: G2537 English: but a new Greek: καινὴ Lemma: καινός Transliteration: kainós Definition (Strong's): Cainan (i.e. Kenan), the name of two patriarchs Return to: Gal 6:15 | A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine |
| Strongs: G2937 English: creation Greek: κτίσις Lemma: κτίσις Transliteration: ktísis Definition (Strong's): original formation (properly, the act; by implication, the thing, literally or figuratively) Return to: Gal 6:15 | N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine |
| Gal 6:16 | |
|---|---|
| Definition | RMAC |
| Strongs: G4748 English: will walk Greek: στοιχήσουσιν Lemma: στοιχέω Transliteration: stoichéō Definition (BDAG): στοιχέω (στοῖχος) fut. στοιχήσω (X. et al.; ins, pap; Eccl 11:6) orig. ‘be drawn up in line’, in our lit. only fig. to be in line with a pers. or thing considered as standard for one’s conduct, hold to, agree with, follow, conform w. dat. (Polyb. 28, 5, 6; Dionys. Hal. 6, 65; OGI 339, 51 [II A.D.]; SIG 685, 18; 734, 6; Michel 544, 14 βουλόμενος στοιχεῖν τοῖς πρασσομένοις; pap not until Byz. times) ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν all those who will follow this rule Gal 6:16; cp. Phil 3:16 v.l.; στ. τῷ λόγῳ Ἰησοῦ Χρ. MPol 22:1. πνεύματι στ. follow the Spirit Gal 5:25. εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν let our conduct be consistent with what we have already attained (so REB) Phil 3:16. στ. τοῖς ἴχνεσίν τινος walk in the steps of someone (s. ἴχνος) Ro 4:12.—Abs. (so perh. OGI 308, 21) στοιχεῖς φυλάσσων τὸν νόμον Ac 21:24 (the ptc. tells what it is that Paul conforms to).—New Docs 2, 97. DELG s.v. στείχω. M-M. TW. Return to: Gal 6:16 | V-FAI-3P Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural |
| Strongs: G2583 English: rule Greek: κανόνι Lemma: κανών Transliteration: kanṓn Definition (Strong's): a rule ("canon"), i.e. (figuratively) a standard (of faith and practice); by implication, a boundary, i.e. (figuratively) a sphere (of activity) Return to: Gal 6:16 | N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine |
| Gal 6:17 | |
|---|---|
| Definition | RMAC |
| Strongs: G2873 English: trouble Greek: κόπους Lemma: κόπος Transliteration: kópos Definition (Strong's): a cut, i.e. (by analogy) toil (as reducing the strength), literally or figuratively; by implication, pains Return to: Gal 6:17 | N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine |
| Strongs: G4742 English: the brandmarks Greek: στίγματα Lemma: στίγμα Transliteration: stígma Definition (Strong's): a mark incised or punched (for recognition of ownership), i.e. (figuratively) scar of service Return to: Gal 6:17 | N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter |
| Gal 6:18 | |
|---|---|
| Definition | RMAC |
| Strongs: G5485 English: The grace Greek: χάρις Lemma: χάρις Transliteration: cháris Definition (Strong's): graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude) Return to: Gal 6:18 | N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine |
| Strongs: G4151 English: be with your spirit Greek: πνεύματος Lemma: πνεῦμα Transliteration: pneûma Definition (Strong's): a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit Return to: Gal 6:18 | N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter |
| Strongs: G281 English: Amen Greek: ἀμήν Lemma: ἀμήν Transliteration: amḗn Definition (Strong's): properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, so be it) Return to: Gal 6:18 | HEB HEBrew transliterated word (indeclinable) |
| Chapter | Verse | English | Strong's | Greek Lemma | Greek Actual | RMAC Decoded | RMAC |
| 6 | 11 | {Ye see, KJV} | G1492 | εἴδω | Ἴδετε | Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural | V-2AAM-2P |
| 6 | 11 | I am writing | G1125 | γράφω | ἔγραψα | Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular | V-AAI-1S |
| 6 | 12 | desire | G2309 | ἐθελέω | θέλουσιν | Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural | V-PAI-3P |
| 6 | 12 | to make a good | G2146 | εὐπροσωπέω | εὐπροσωπῆσαι | Tense: Aorist Voice: Active Mood: iNfinitive | V-AAN |
| 6 | 12 | try to compel | G315 | ἀναγκάζω | ἀναγκάζουσιν | Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural | V-PAI-3P |
| 6 | 12 | you to be circumcised | G4059 | περιτέμνω | περιτέμνεσθαι | Tense: Present Voice: Passive Mood: iNfinitive | V-PPN |
| 6 | 12 | that they will not be persecuted | G1377 | διώκω | διώκωνται | Tense: Present Voice: Passive Mood: Subjunctive Person: third Number: Plural | V-PPS-3P |
| 6 | 13 | who are circumcised | G4059 | περιτέμνω | περιτεμνόμενοι | Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine | V-PPP-NPM |
| 6 | 13 | keep | G5442 | φυλάσσω | φυλάσσουσιν | Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural | V-PAI-3P |
| 6 | 13 | but they desire | G2309 | ἐθελέω | θέλουσιν | Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural | V-PAI-3P |
| 6 | 13 | to have you circumcised | G4059 | περιτέμνω | περιτέμνεσθαι | Tense: Present Voice: Passive Mood: iNfinitive | V-PPN |
| 6 | 13 | that they may boast | G2744 | καυχάομαι | καυχήσωνται | Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: third Number: Plural | V-ADS-3P |
| 6 | 14 | G1096 | γίνομαι | γένοιτο | Tense: second Aorist Voice: middle Deponent Mood: Optative Person: third Number: Singular | V-2ADO-3S | |
| 6 | 14 | be that I would boast | G2744 | καυχάομαι | καυχᾶσθαι | Tense: Present Voice: middle or passive depoNent Mood: iNfinitive | V-PNN |
| 6 | 14 | has been crucified | G4717 | σταυρόω | ἐσταύρωται | Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular | V-RPI-3S |
| 6 | 15 | G2076 | ἐστί | ἐστιν | Tense: Present Voice: no voice stated Mood: Indicative Person: third Number: Singular | V-PXI-3S | |
| 6 | 16 | will walk | G4748 | στοιχέω | στοιχήσουσιν | Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural | V-FAI-3P |
| 6 | 17 | cause | G3930 | παρέχω | παρεχέτω | Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular | V-PAM-3S |
| 6 | 17 | for me for I bear | G941 | βαστάζω | βαστάζω | Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular | V-PAI-1S |
| Verse | Commentary |
| Gal 6:11 |
Greeks and Romans viewed circumcision as mutilation of the flesh, but it in no way comprared with most shameful and painful form of death employed in the Roman world - crucifixion. 6:11 Most letters of this length were dictated to scribes, who wrote small to finish the task quickly. Paul, who may be unaccustomed to writing full letters (or whose hands may have been weakened by leatherworking in cold artisan shops in the winter), cannot write small and quickly. Some documents also seem to have called attention to esepcially important points at their beginning or end by using larger letters. Whatever the purpose of large letters here, the main point is that not a scribe but Paul himself writes this section, as the handwriting shows. Paul's special effort indicates that they must pay special attention. |
| Gal 6:12 | The metaphor here is groteque: Paul has been assialing those who live "by the flesh", by merely human, mortal power, ignoring God; physical circumcision was commonly said to be "in the flesh". Here Paul speaks of these culture-bound missionaires as if they want to take the Galatians' foreskins back to their senders. |
| Gal 6:13 | see 6:12 |
| Gal 6:14 | Paul boasts in a wounding far more severe than circumcision: crucifixion. He is thus unafraid to face persecution from unsatisfied Jewish leaders. |
| Gal 6:15 | "New creation" means that the life of the future world has begun in believers now. Again Paul appeals to the product of God's power, as opposed to any merely human effort. |
| Gal 6:16 | Paul blesses those who wal by this rule as opposed to the rule of Jewish halakah (see notes on 5:16). The phrase "peace be with / on" someone was common in Judaism; it is one of the most common phrases on Jewish tombs. "Peace be on Israel" was also a regular synagogue prayer, the final benediction of the Amidah it is fitting antithesis to the curse against the law's distorters in 1:8-9. Scholars dispute whether "Israel" here means the faithful Jewish remnant or all believers as spiritual heirs of Abraham (ch 3), although more seem to favor the latter sense. |
| Gal 6:17 | Some slaves, criminals, and prisoners of war were tattooed, as were devotees of some religous cults in Egypt and Syria. Greeks and Romans normally associated tattooing with barbarians, and branding was usually reserved for horses. Paul's term is the one normally used for tattooing rather than branding, but could more commonly apply simply to any mark or puncture wound. In this context, Paul simply means that he was crucified with Christ - probably as evidenced by "scars" from his past persecutions (5:11; 6:12-13). |
| Gal 6:18 | The term translated "brothers" means siblings. (a mascular plural form in Greek can include women). It was regularly applied to those of one's race or nationality, but members of religious associations also typically addressed one another in this manner. |
| Verse | Observations |
| Gal 6:11 |
(Gal 6:11) See with what large letters I am writing to you with my own hand. See – imperative. NA27 uses Ἴδετε G1492 which BDAG references to εἰδυῖα, εἰδῶ s. οἶδα. (G3708) Large: larger than the handwriting of the amuensis Paul was using for this letter. Speculation is that this was due to Paul's physical infirmities. Writing to you with my own hand – Paul is doing the physical writing here. |
| Gal 6:12 |
(Gal 6:12) Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they may not be persecuted for the cross of Christ. This is a summary of the letter – tell them what you told them. Those – the false teachers / Judaizers good showing - εὐπροσωπέω 1 aor. εὐπροσώπησα (εὐπρόσωπος ‘fair of face’, s. πρόσωπον; PTebt 19, 12 [114 B.C.] ὅπως εὐπροσωπῶμεν) make a good showing ἐν σαρκί before people Gal 6:12.—DELG s.v. ὄπωπα. M-M. TW. (BDAG) Their motives are entirely to please people, not to please God. Paul tells us this more explicitly in this verse, in the cause / effect: Cause: desire to make a good showing in the flesh (by compel you to be circumcised) Effect: so that they may not be persecuted for the cross of Christ Their motivation for the false teaching is to avoid persecution for teaching justification by faith alone. (and boasting in v13). See Gal 5:11. Paul makes it very clear that preaching justification by faith alone results in persecution by those preaching justification by works. |
| Gal 6:13 |
(Gal 6:13) For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh. Those who are circumcised – who is this a reference to? It could be Jews, Jewish converts to Christianity? In context, referencing back to 6:12, this has to be a reference to the Judaizers specifically, the false teachers teaching the work of circumcision necessary for justification. circumcised – present passive participle – those who are allowing circumcision to be done to them, in the present. The best interpretation of this is the group who are circumcised (for their justification) Do not keep the law themselves – see Gal 3:10, 5:3. Paul has made it clear that in order for justification, one must keep the whole law or you are under a curse. If this is your means for justification, you are coming up woefully short. We are all sinners, we have all fallen short of the glory of God and sinned against our creator, and all under the curse mentioned here if the law is the source of our justification. another cause / effect: Cause: Galatian's circumcision Effect: false teachers boasting boast: G2744 to take pride in someth., boast, glory, pride oneself, brag (BDAG) The source of the false teachers boasting is not in God (as opposed to Paul – which he tells us in v14). But, what is boasting a fruit of? What is the source? It is the flesh, not the Spirit working in the false teachers, boasting that they have been able to mislead the Galatians into adding circumcision to justification by faith alone. The fruit of the Spirit is humility. The false teachers motive is not God to be glorified, but so that they themselves may be gratified. |
| Gal 6:14 |
(Gal 6:14) But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Paul contrasts motives. When Paul talks of boasting, he isn't taking pride in himself, in his own work. Paul's “exception” is that he does greatly take pride in the cross, in the finished work of Jesus Christ. Jesus is the object of our faith, and in His accomplishments we should give Him glory. the world has been crucified to me, and I to the world: what does this mean? The first step is to determine what Paul means by the word “world”. From BDAG, the definition of world used here is most likely: the system of human existence in its many aspects, the world as scene of earthly joys, possessions, cares, sufferings. This seems to fit the context. Chapters 4 and 5 were contrasts of the flesh and the Spirit. I don't want to go too far here and use flesh in place of world, but Paul is talking about all that is not of God. Quoting BDAG again: “the world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds w. anything divine, ruined and depraved”. Christ ended the fallen world at the cross, with His crucifixion paying the penalty for sin and redeeming the world, and by faith we are a part of this. The fallen world has been ended at the cross, and is dead to us, and ourselves to that world based on the cross, based on faith. Human acts, human works are part of the world in this sense. Only the work of Christ matters. |
| Gal 6:15 |
(Gal 6:15) For neither is circumcision anything, nor uncircumcision, but a new creation. So in contrast, your state of circumcision (or not) is a human work, part of the world that was conquered at the cross. The only thing that matters is a new creation. But, what does Paul mean by new creation? and, are you sure? what are the other options? creation: from BDAG: κτίσις, εως, ἡ (s. prec. and two next entries; Pind.+). act of creation, creation (Iren. 1, 17, 1 [Harv. I 164, 11]; Hippol., Ref. 6, 33 κ. τοῦ κόσμου; 6, 55, 1; Did., Gen. 24, 4): ἀπὸ κτίσεως κόσμου since the creation of the world Ro 1:20 (cp. PsSol 8, 7; ApcSed 8:10; Jos., Bell. 4, 533). The Son of God was σύμβουλος τῷ πατρὶ τῆς κτίσεως αὐτοῦ counselor to the Father in his creative work Hs 9, 12, 2. the result of a creative act, that which is created (Ep- Arist 136; 139; TestReub 2:9). of individual things or beings created, creature (Tob 8:5, 15) created thing τὶς κ. ἑτέρα any other creature Ro 8:39. οὐκ ἔστιν κ. ἀφανὴς ἐνώπιον αὐτοῦ no creature is hidden from (God’s) sight Hb 4:13. πᾶν γένος τῆς κ. τοῦ κυρίου every kind of creature that the Lord made Hs 9, 1, 8; πᾶσα κ. every created thing (cp. Jdth 9:12) MPol 14:1. Of Christ πρωτότοκος πάσης κ. Col 1:15. Of the name of God ἀρχέγονον πάσης κ. 1 Cl 59:3. τὸ εὐαγγέλιον … τὸ κηρυχθὲν ἐν πάσῃ κτίσει the gospel … which has been preached to every creature (here limited to human beings) Col 1:23.—Pl. (En 18:1) δοξάζειν τὰς κτίσεις τοῦ θεοῦ praise the created works of God Hv 1, 1, 3.—The Christian is described by Paul as καινὴ κ. a new creature 2 Cor 5:17, and the state of being in the new faith by the same words as a new creation Gal 6:15 (cp. Jos., Ant. 18, 373 καιναὶ κτίσεις). S. on ἐκλογή end. the sum total of everything created, creation, world (ApcMos 32; SibOr 5, 152; ὁρωμένη κ. Did., Gen. 1 B, 6; 13 A, 2) ἡ κ. αὐτοῦ Hv 1, 3, 4. ἐν ἀρχῇ τῆς κ. at the beginning of the world B 15:3; ἀπ᾿ ἀρχῆς κ. from the beginning of the world Mk 13:19; 2 Pt 3:4. Likew. Mk 10:6; πᾶσα ἡ κ. the whole creation (Jdth 16:14; Ps 104:21 v.l.; TestAbr A 13 p. 92, 7 [Stone p. 32], B 12 p. 116, 31 [St. p. 80]; TestLevi 4:1; TestNapht 2:3; ParJer 9:6; PGM 12, 85) Hv 3, 4, 1; m 12, 4, 2; s 5, 6, 5; 9, 14, 5; 9, 23, 4; 9, 25, 1. The whole world is full of God’s glory 1 Cl 34:6. ἀόργητος ὑπάρχει πρὸς πᾶσαν τὴν κτίσιν αὐτοῦ 19:3. ὁ υἱὸς τ. θεοῦ πάσης τ. κτίσεως αὐτοῦ προγενέστερός ἐστιν the Son of God is older than all his creation Hs 9, 12, 2. πᾶσα ἡ κ. limited to humankind Mk 16:15; Hm 7:5. Also ἡ κτίσις τῶν ἀνθρώπων D 16:5.—αὕτη ἡ κ. this world (earthly in contrast to heavenly) Hb 9:11.—κ. the creation, what was created in contrast to the Creator (Wsd 16:24) Ro 1:25 (EpArist 139 θεὸν σεβόμενοι παρ᾿ ὅλην τὴν κτίσιν).—Of Christ ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ Rv 3:14 (s. ἀρχή 3).—The mng. of κτ. is in dispute in Ro 8:19–22, though the pass. is usu. taken to mean the waiting of the whole creation below the human level (animate and inanimate—so, e.g., OCullmann, Christ and Time [tr. FFilson] ’50, 103).—HBiedermann, D. Erlösg. der Schöpfung beim Ap. Pls. ’40. system of established authority that is the result of some founding action, governance system, authority system. Corresponding to 1, κτίσις is also the act by which an authoritative or governmental body is created (ins in Ramsay, CB I/2, 468 no. 305 [I A.D.]: founding of the Gerousia [Senate]. Somewhat comparable, of the founding of a city: Scymnus Chius vs. 89 κτίσεις πόλεων). But then, in accordance with 2, it is prob. also the result of the act, the institution or authority itself 1 Pt 2:13 (Diod. S. 11, 60, 2 has κτίστης as the title of a high official. Cp. νομοθεσία in both meanings: 1. lawgiving, legislation; 2. the result of an action, i.e. law.) To a Hellene a well-ordered society was primary (s. Aristot., Pol. 1, 1, 1, 1252). It was understood that the function of government was to maintain such a society, and the moral objective described in vs. 14 is in keeping with this goal.—BBrinkman, ‘Creation’ and ‘Creature’ I, Bijdragen (Nijmegen) 18, ’57, 129–39, also 359–74; GLampe, The NT Doctrine of κτίσις, SJT 17, ’64, 449–62.—DELG s.v. κτίζω. M-M. TW. Sv. The two primary options that could be used here are individually and corporate. Individual is what we first think of, what I first thought of when I read this verse. It mirrors the thought of 2 Cor 5:17 (and is actually the exact same phrase in the Greek): (2Cor 5:17) Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come. (2Cor 5:18) Now all these things are from God, who reconciled us to Himself through Christ, and gave us the ministry of reconciliation, This is an important look into the regeneration, rebirth that comes with faith in the Gospel. The flesh is crucified with Christ on the cross, and we are reborn a new creation in Christ spiritually. We were dead in our sin, and are made alive in Christ, because He conquered death, and because our relationship with God is restored and the barrier of sin is done away with. This is quite an act to boast in, all done by our Lord and Savior Jesus Christ. But, does Paul intend to limit the scope to only our rebirth, our being made new creations? The other option in meaning here is Paul is talking all of creation being reborn, being reconciled by the cross. In 6:14, Paul talks both individually, I was crucified to the world, and the whole world being crucified to him because of the cross. All of creation fell with Adam and Eve and was cursed, and through Christ, creation is redeemed and will be restored. Is this the new creation Paul is referring to? I believe a dual sense is intended, as the cross accomplished both. Certainly in context, of circumcision and uncircumcision, individual states of an individual, the rebirth and individual sense cannot be ruled out. This is a primary, and most straightforward meaning, and we can be sure Paul intended this. The second sense, the corporate sense of creation though was also accomplished at the cross. Nothing in the language Paul uses rules out this sense, and this redemption too was also accomplished at the cross. This theology is also later developed by Paul (Rom 8:18-24; 2 Cor 5:18) in following epistles. |
| Gal 6:16 |
(Gal 6:16) And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God. walk – obey, fall in line, march in rows. this rule – v15. The new creation, by faith is what is important, not a human work or state in the flesh. peace and mercy be upon them – This would be a common Jewish blessing. the Israel of God – what does Paul mean by this? There is much debate surrounding this question. The 2 options are the physical Israel, physical descendants of Abraham, or spiritual Israel, those who are adopted because of faith. The underlying Greek could be translated: Peace be upon all those who walk by this rule, and mercy upon the Israel of God. – meaning 2 separate groups. or Peace and mercy be upon all those who walk by this rule – the Israel of God. - meaning a single group, the group who follow the rule of justification by faith alone. Both have strong merits and commentators cannot agree which Paul intended. This verse can and has been abused to say that the church has replaced the Jewish people as God's chosen people. This isn't true – the Old Covenant still stands with the Jewish people, and they are still God's chosen people. Paul makes the point in Galatians though that all are brought into fellowship with God by grace through faith, whether Jew or Gentile, based on faith in the Gospel. This is what matters for all people, whether a physical descendant of Abraham or not. Only by faith are we all adopted as sons. Whether Paul uses the term “Israel of God” here to refer to spiritual descendants of Abraham, adopted by faith, or to physical descendants of Abraham who will believe by faith isn't important. The important thing is believing the rule given to us in Gal 6:15. |
| Gal 6:17 |
(Gal 6:17) From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus. >From now on – from this point forward cause – present active imperative. This is a command to the Galatians, do not bring about more trouble for me from this point forward. trouble - BDAG: a state of discomfort or distress, trouble, difficulty, a transferred sense of κόπος=‘beating’ I think Paul may be using a bit of a play on words here based on the last part of the definition coming out of BDAG, and some history from LSJ. This word has a sense of discomfort, distress coming out of a physical ailment or beating. Paraphrasing - “Let no one cause me additional beatings, for I already bear on my body the physical scars from the last persecution when I shared the Gospel of Christ” - referring back to the stoning where he was left for dead in Galatia. bear: carry brand-marks: from BDAG: I bear on my body the marks of Jesus Gal 6:17 (Straub 59f); cp. AcPlCor 2:35 (Lucian, Catapl. 28: the whole [ὅλος] man is covered with στίγματα). Paul is most likely alluding to the wounds and scars which he received in the service of Jesus (Plut., Mor. 566f and Hierocles 12, 445 col. 1 στίγματα are the scars left by the divine rod of discipline).—JMoulton, ET 21, 1910, 283f; TCrafer, The Stoning of St. Paul at Lystra and the Epistle to the Galatians: Exp. 8th ser., 6, 1913, 375–84; OSchmitz, Die Christus-Gemeinschaft des Pls im Lichte seines Genetivgebrauchs 1924, 185ff; UWilcken, Deissmann Festschr. 1927, 8f; OHoltzmann, ZNW 30, ’31, 82f against EHirsch, ibid. 29, 1930, 196f; EGüttgemanns, D. leidende Apostel, ’66, 126–35; HWindisch, Pls u. Christus ’34, 187; 251f.—CPJones, ‘Stigma’, Tatooing and Branding in Gr-Rom. Antiquity: JRS 77, ’87, 139–55. DELG s.v. στίζω. M-M. EDNT. TW. |
| Gal 6:18 |
(Gal 6:18) The grace of our Lord Jesus Christ be with your spirit, brethren. Amen. This is a fairly standard salutation Paul uses in his letters. Despite the harsh tone of the letter, and the harsh correction, Paul does still recognize that they are his brethren in Christ. As we've discussed, this letter is to correct the false teaching and restore them. |
| Verse | Observations |
| Gal 6:11 - Gal 6:18 |
Significance of this section has to start with the rule Paul gives us in Gal 6:15. For our standing before God, our works or lack of works do not matter, only our faith in the finished works of Christ, given to us in the Gospel. We are justified by no works. This is wonderful news, as we have all fallen short and would be cursed by our works, as we cannot and have not kept the whole law. God still provided us a way for restoration, and redeemed us through His works, through His shed blood as a perfect sacrifice for our sin, upholding all of the conditions of the law. We need to hold firmly to this fact - that Christ paid it all and redeemed us to God. There is still false teaching out there, telling us that we need to do more, to work harder, in order for us to be reconciled to God. We need to recognize these false teachers as the equivalent to the Judaizers, and stand firm holding to the Gospel, by faith, knowing that we are justified by faith alone and rest in that fact.
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| Verse | Observations |
| Gal 6:11 - Gal 6:18 |