Lexical Summary stigma: Mark, brand Original Word: στίγμα Strong's Exhaustive Concordance mark, brandFrom a primary stizo (to "stick", i.e. Prick); a mark incised or punched (for recognition of ownership), i.e. (figuratively) scar of service -- mark. HELPS Word-studies 4742 stígma – properly, a brand mark burned into the skin; (figuratively) "holy scars" that go with serving Jesus as Lord (used only in Gal 6:17). 4742 /stígma ("brand-mark") refers to the literal scars on Paul from the lictor's rods at Pisidian Antioch, the stoning at Lystra, etc. These "marked Paul off" as the slave of Jesus (bearing "holy scars for Christ"). [Brand-marks (4742 /stígma), like "tatoos" (Gk stigmata), were burned into the skin of slaves in NT times – proving they belonged to a particular owner.] Thayer's Greek Lexicon STRONGS NT 4742: στίγμαστίγμα, στιγματος, τό (from στίζω to prick; (cf. Latinstimulus, etc.; German stechen, English stick, sting, etc.; Curtius, § 226)), a mark pricked in or branded upon the body. According to ancient oriental usage, slaves and soldiers bore the name or stamp of their master or commander branded or pricked (cut) into their bodies to indicate what master or general they belonged to, and there were even some devotees who stamped themselves in this way with the token of their gods (cf. Deyling, Observations, iii., p. 423ff); hence, τά στίγματα τοῦ (κυρίου so Rec.) Ἰησοῦ, the marks of (the Lord) Jesus, which Paul in Galatians 6:17 says he bears branded on his body, are the traces left there by the perils, hardships, imprisonments, scourgings, endured by him for the cause of Christ, and which mark him as Christ's faithful and approved votary, servant, soldier (see Lightfoots Commentary on Galatians, the passage cited). (Herodotus 7, 233; Aristotle, Aelian, Plutarch, Lcian, others.) Topical Lexicon Cultural Background In the Greco-Roman world, physical branding or tattooing identified ownership, military allegiance, cultic devotion, or criminal status. Slaves bore their master’s mark, soldiers their unit’s insignia, and devotees the emblem of a chosen deity. Such indelible markings carried social, legal, and religious weight, declaring both obligation and protection under the one whose name or symbol was inscribed. Paul’s Usage in Galatians 6:17 “From now on let no one cause me trouble, for I bear on my body the marks of Jesus.” (Galatians 6:17) Paul evokes this cultural practice to assert that his scars from persecution constitute visible evidence of his allegiance to Jesus Christ. Beatings at Pisidian Antioch and Lystra (Acts 13–14), the Philippian flogging (Acts 16:22-23), and the catalog of hardships in 2 Corinthians 11:23-28 left permanent reminders. These wounds are not shameful; they are honorary insignia granted by the Lord Himself. Implications for Apostolic Authority Galatians counters agitators who questioned Paul’s credentials. Instead of pointing to letters of recommendation or ritual observance, Paul appeals to the “marks of Jesus” that authenticate his ministry. The brand of suffering validates both the messenger and the gospel he proclaims (cf. 2 Corinthians 4:10-12). For the Galatians, honoring those scars meant ceasing to trouble Paul with legalistic demands. Participation in the Sufferings of Christ Paul’s language unites him with the crucified Savior: “I am crucified with Christ” (Galatians 2:20) and “always carrying around in our body the death of Jesus” (2 Corinthians 4:10). The stigma signifies union, not merely imitation. Such solidarity fulfills Jesus’ promise that His disciples would share His afflictions (John 15:20; Acts 9:16) and anticipates the eschatological glory promised to those who suffer with Him (Romans 8:17). Contrast with the Marks of Slavery and Idolatry Whereas pagan branding signaled bondage to earthly masters or false gods, Paul’s marks proclaim freedom in Christ (Galatians 5:1). They also stand in stark opposition to the “mark of the beast” (Revelation 13:16-17), the eschatological emblem of rebellion. The apostle’s scars forecast the ultimate division between those sealed by the Lamb (Revelation 7:3-4) and those stamped by the adversary. Witness in Early Church History Early writers echo Paul’s perspective. Ignatius of Antioch desired to be “ground into God’s wheat,” considering martyrdom his own branding. Tertullian argued that the scars of confessors serve as proof of the gospel’s power. Later, the term “stigmata” described extraordinary manifestations of Christ’s wounds, but the New Testament locates the true sign of discipleship in faithful endurance rather than mystical experiences. Contemporary Application 1. Authenticity in Ministry: Spiritual authority rests less on credentials than on a life marked by costly obedience (2 Timothy 3:10-12). Summary Strong’s Greek 4742 points not merely to physical scars but to a theology of branded devotion. In Galatians 6:17 Paul transforms a cultural symbol of bondage into a badge of gospel liberty, demonstrating that suffering endured for Christ both confirms the messenger and magnifies the message. Forms and Transliterations στιγματα στίγματα στιγμάτων stigmata stígmataLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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