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Isaiah 3-4

A Coming Leadership Crisis

3 Look, the Sovereign Lord of Heaven’s Armies^[a]
is about to remove from Jerusalem and Judah
every source of security, including^[b]
all the food and water,^[c]
²the mighty men and warriors,
judges and prophets,
omen readers and leaders,^[d]
³captains of groups of fifty,
the respected citizens,^[e]
advisers and those skilled in magical arts,^[f]
and those who know incantations.
⁴The Lord says,^[g] “I will make youths their officials;
malicious young men^[h] will rule over them.
⁵The people will treat each other harshly;
men will oppose each other;
neighbors will fight.^[i]
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected.^[j]
⁶Indeed, a man will grab his brother
right in his father’s house^[k] and say,^[l]
‘You own a coat—
you be our leader!
This heap of ruins will be under your control.’^[m]
⁷At that time^[n] the brother will shout,^[o]
‘I am no doctor,^[p]
I have no food or coat in my house;
don’t make me a leader of the people!’”
⁸Jerusalem certainly stumbles,
Judah falls,
for their words and their actions offend the Lord;^[q]
they rebel against his royal authority.^[r]
⁹The look on their faces^[s] testifies to their guilt;^[t]
like the people of Sodom they openly boast of their sin.^[u]
Woe to them!^[v]
For they bring disaster on themselves.
¹⁰Tell the innocent^[w] it will go well with them,^[x]
for they will be rewarded for what they have done.^[y]
¹¹Woe to the wicked sinners!
For they will get exactly what they deserve.^[z]
¹²Oppressors treat my^[aa] people cruelly;
creditors rule over them.^[ab]
My people, your leaders mislead you;
they give you confusing directions.^[ac]
¹³The Lord takes his position to judge;
he stands up to pass sentence on his people.^[ad]
¹⁴The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says,^[ae] “It is you^[af] who have ruined^[ag] the vineyard!^[ah]
You have stashed in your houses what you have stolen from the poor.^[ai]
¹⁵Why do you crush my people
and grind the faces of the poor?”^[aj]
The Sovereign Lord of Heaven’s Armies^[ak] has spoken.

Washing Away Impurity

¹⁶The Lord says,
“The women^[al] of Zion are proud.
They walk with their heads high^[am]
and flirt with their eyes.
They skip along^[an]
and the jewelry on their ankles jingles.^[ao]
¹⁷So^[ap] the Lord^[aq] will afflict the foreheads of Zion’s women^[ar] with skin diseases;^[as]
the Lord will make the front of their heads bald.”^[at]

¹⁸^[au] At that time^[av] the Lord will remove their beautiful ankle jewelry,^[aw] neck ornaments, crescent-shaped ornaments, ¹⁹earrings, bracelets, veils, ²⁰headdresses, ankle ornaments, sashes, sachets,^[ax] amulets, ²¹rings, nose rings, ²²festive dresses, robes, shawls, purses, ²³garments, vests, head coverings, and gowns.^[ay]

²⁴A putrid stench will replace the smell of spices,^[az]
a rope will replace a belt,
baldness will replace braided locks of hair,
a sackcloth garment will replace a fine robe,
and a prisoner’s brand will replace beauty.
²⁵Your^[ba] men will fall by the sword,
your strong men will die in battle.^[bb]
²⁶Her gates will mourn and lament;
deprived of her people, she will sit on the ground.^[bc]
4 Seven women will grab hold of
one man at that time.^[bd]
They will say, “We will provide^[be] our own food,
we will provide^[bf] our own clothes;
but let us belong to you^[bg]—
take away our shame!”^[bh]

The Branch of the Lord

²At that time^[bi]
the crops given by the Lord will bring admiration and honor;^[bj]
the produce of the land will be a source of pride and delight
to those who remain in Israel.^[bk]
³Those remaining in Zion,^[bl] those left in Jerusalem,
will be called “holy,”^[bm]
all in Jerusalem who are destined to live.^[bn]
⁴At that time^[bo] the Lord will wash the excrement^[bp] from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst,^[bq]
as he comes to judge
and to bring devastation.^[br]
⁵Then the Lord will create
over all Mount Zion^[bs]
and over its convocations
a cloud and smoke by day
and a bright flame of fire by night;^[bt]
indeed a canopy will accompany the Lord’s glorious presence.^[bu]
⁶By day it will be a shelter to provide shade from the heat,
as well as safety and protection from the heavy downpour.^[bv]

Footnotes

Isaiah 3:1 tn Heb “the master, the Lord of Heaven’s Armies [traditionally, the “Lord of hosts”].” On the title “the Lord of Heaven’s Armies,” see the note at 1:9.
Isaiah 3:1 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
Isaiah 3:1 tn Heb “all the support of food, and all the support of water.”
Isaiah 3:2 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
Isaiah 3:3 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
Isaiah 3:3 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
Isaiah 3:4 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
Isaiah 3:4 tn תַעֲלוּלִים (taʿalulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (ʿol^elim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
Isaiah 3:5 tn Heb “man against man, and a man against his neighbor.”
Isaiah 3:5 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
Isaiah 3:6 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
Isaiah 3:6 tn The words “and say” are supplied for stylistic reasons.
Isaiah 3:6 tn Heb “your hand”; NASB “under your charge.”sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
Isaiah 3:7 tn Or “in that day” (KJV).
Isaiah 3:7 tn Heb “he will lift up [his voice].”
Isaiah 3:7 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
Isaiah 3:8 tn Heb “for their tongue and their deeds [are] to the Lord.”
Isaiah 3:8 tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.
Isaiah 3:9 sn This refers to their proud, arrogant demeanor.
Isaiah 3:9 tn Heb “answers against them”; NRSV “bears witness against them.”
Isaiah 3:9 tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”
Isaiah 3:9 tn Heb “woe to their soul.”
Isaiah 3:10 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”
Isaiah 3:10 tn Heb “that it is good.”
Isaiah 3:10 tn Heb “for the fruit of their deeds they will eat.”
Isaiah 3:11 tn Heb “for the work of his hands will be done to him.”
Isaiah 3:12 sn This may refer to the prophet or to the Lord.
Isaiah 3:12 tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nog^esayv, “his oppressors”) to נֹגְשִׂים (nog^eshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (m^eʿolel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (ʿol^elu), a third plural Poel perfect from עָלַל (ʿalal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nashaʾ). Another option is to emend מְעוֹלֵל to עוֹלְלִים (ʿol^elim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community—children and women.
Isaiah 3:12 tn Heb “and the way of your paths they confuse.” The verb בָּלַע (balaʿ, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).
Isaiah 3:13 tc The Hebrew text has עַמִּים (ʿammim, “nations”) but the context makes it clear that the Lord is judging his covenant people. As indicated by the LXX the text should read עַמּוֹ (ʿammo, “his people”). The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).
Isaiah 3:14 tn The words “he says” are supplied in the translation for stylistic reasons.
Isaiah 3:14 tn The pronominal element is masculine plural; the leaders are addressed.
Isaiah 3:14 tn The verb בָּעַר (baʿar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (baʿar, “burn”; see HALOT 145 s.v. I בער).
Isaiah 3:14 sn The vineyard is a metaphor for the nation here. See 5:1-7.
Isaiah 3:14 tn Heb “the plunder of the poor [is] in your houses” (so NASB).
Isaiah 3:15 sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.
Isaiah 3:15 tn Heb Traditionally, the “Lord of hosts.” On the title “the Lord of Heaven’s Armies,” see the note at 1:9.sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the Sovereign Lord of Heaven’s Armies.”
Isaiah 3:16 tn Heb “daughters” (so KJV, NAB, NRSV).
Isaiah 3:16 tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.
Isaiah 3:16 tn Heb “walking and skipping, they walk.”
Isaiah 3:16 tn Heb “and with their feet they jingle.”
Isaiah 3:17 tn In the Hebrew text vv. 16-17 are one long sentence, “Because the daughters of Zion are proud and walk…, the Lord will afflict….” In v. 17 the Lord refers to himself in the third person.
Isaiah 3:17 tn The Hebrew term translated “Lord” here and in v. 18 is אֲדֹנָי (ʾadonay).
Isaiah 3:17 tn Heb “the daughters of Zion.”
Isaiah 3:17 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
Isaiah 3:17 tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”
Isaiah 3:18 sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.
Isaiah 3:18 tn Or “in that day” (KJV).
Isaiah 3:18 tn Or “the beauty of [their] ankle jewelry.”
Isaiah 3:20 tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”
Isaiah 3:23 tn The precise meaning of many of the words in this list is uncertain.sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.
Isaiah 3:24 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
Isaiah 3:25 tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.
Isaiah 3:25 tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.
Isaiah 3:26 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.
Isaiah 4:1 tn Or “in that day” (ASV).sn The seven-to-one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
Isaiah 4:1 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
Isaiah 4:1 tn Heb “wear” (so NASB, NRSV); NCV “make.”sn In Jewish understanding a husband should provide food and cloth to his wife. These women are so desperate as to be willing to exempt the man from some of his traditional, fundamental duties as a husband.
Isaiah 4:1 tn Heb “only let your name be called over us.”
Isaiah 4:1 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
Isaiah 4:2 tn Or “in that day” (KJV).
Isaiah 4:2 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh y^ehvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23:5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
Isaiah 4:2 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
Isaiah 4:3 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
Isaiah 4:3 tn Or “set apart,” cf. CEV “special.”
Isaiah 4:3 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
Isaiah 4:4 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
Isaiah 4:4 tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).
Isaiah 4:4 sn See 1:21 for a related concept.
Isaiah 4:4 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind,” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (baʿar) here means “burning” or “sweeping away, devastating.”
Isaiah 4:5 tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”
Isaiah 4:5 tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.
Isaiah 4:5 tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.
Isaiah 4:6 tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

Galatians 6

Support One Another

6 Brothers and sisters,^[a] if a person^[b] is discovered in some sin,^[c] you who are spiritual^[d] restore such a person in a spirit of gentleness.^[e] Pay close attention^[f] to yourselves, so that you are not tempted too. ²Carry one another’s burdens, and in this way you will fulfill the law of Christ. ³For if anyone thinks he is something when he is nothing, he deceives himself. ⁴Let each one examine^[g] his own work. Then he can take pride^[h] in himself and not compare himself with^[i] someone else. ⁵For each one will carry^[j] his own load.

⁶Now the one who receives instruction in the word must share all good things with the one who teaches^[k] it. ⁷Do not be deceived. God will not be made a fool.^[l] For a person^[m] will reap what he sows, ⁸because the person who sows to his own flesh^[n] will reap corruption^[o] from the flesh,^[p] but the one who sows to the Spirit will reap eternal life from the Spirit. ⁹So we must not grow weary^[q] in doing good, for in due time we will reap, if we do not give up.^[r] ¹⁰So then,^[s] whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.^[t]

Final Instructions and Benediction

¹¹See what big letters I make as I write to you with my own hand!

¹²Those who want to make a good showing in external matters^[u] are trying to force you to be circumcised. They do so^[v] only to avoid being persecuted^[w] for the cross of Christ. ¹³For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh.^[x] ¹⁴But may I never boast except in the cross of our Lord Jesus Christ, through which^[y] the world has been crucified to me, and I to the world. ¹⁵For^[z] neither circumcision nor uncircumcision counts for^[aa] anything; the only thing that matters is a new creation!^[ab] ¹⁶And all who will behave^[ac] in accordance with this rule, peace and mercy be on them, and on the Israel of God.^[ad]

¹⁷From now on let no one cause me trouble, for I bear the marks of Jesus on my body.^[ae]

¹⁸The grace of our Lord Jesus Christ be^[af] with your spirit, brothers and sisters.^[ag] Amen.

Footnotes

Galatians 6:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
Galatians 6:1 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense, referring to both men and women.
Galatians 6:1 tn Or “some transgression” (L&N 88.297).
Galatians 6:1 sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.
Galatians 6:1 tn Or “with a gentle spirit” or “gently.”
Galatians 6:1 tn Grk “taking careful notice.”
Galatians 6:4 tn Or “determine the genuineness of.”
Galatians 6:4 tn Grk “he will have a reason for boasting.”
Galatians 6:4 tn Or “and not in regard to.” The idea of comparison is implied in the context.
Galatians 6:5 tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.
Galatians 6:6 tn Or “instructs,” “imparts.”
Galatians 6:7 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
Galatians 6:7 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense, referring to both men and women.
Galatians 6:8 tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24; …Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
Galatians 6:8 tn Or “destruction.”
Galatians 6:8 tn See the note on the previous occurrence of the word “flesh” in this verse.
Galatians 6:9 tn Or “not become discouraged,” “not lose heart” (L&N 25.288).
Galatians 6:9 tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).
Galatians 6:10 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.
Galatians 6:10 tn Grk “to those who are members of the family of [the] faith.”
Galatians 6:12 tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”
Galatians 6:12 tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.
Galatians 6:12 tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (hina mē) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diōkontai; P⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1241 1505 2464 pm) and the subjunctive διώκωνται (diōkōntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is the autographic wording.
Galatians 6:13 tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).
Galatians 6:14 tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.
Galatians 6:15 tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 2464 M lat bo), but lacking in P⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a scribal harmonization to Gal 5:6.
Galatians 6:15 tn Grk “is.”
Galatians 6:15 tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).
Galatians 6:16 tn The same Greek verb, στοιχέω (stoicheō), occurs in Gal 5:25.
Galatians 6:16 tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”
Galatians 6:17 tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).
Galatians 6:18 tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.
Galatians 6:18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

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Old/New Testament

A Coming Leadership Crisis

Washing Away Impurity

The Branch of the Lord

Footnotes

Support One Another

Final Instructions and Benediction

Footnotes