Quick Definition
στίγμα, ατος, τό n.n. a mark or brand
Strong's Definition
from a primary stizo (to "stick", i.e. prick); a mark incised or punched (for recognition of ownership), i.e. (figuratively) scar of service
KJV Usage: mark
UBS Dictionary of the Greek New Testament
noun, n. | -τος | στιγμή
8.55 · Body, Body Parts, and Body Products · Parts of the Body
scar, brand a permanent mark or scar on the body, especially the type of brand used to mark ownership of slaves In GAL 6:17 Paul is most likely alluding to scars resulting from wounds received in the service of Jesus, but στίγμα may also imply ownership and hence suggest that such scars served as brands (see 8.56). For other interpretations of στίγμα in GAL 6:17, see 33.481 and 90.84.
33.481 · Communication · Non-Verbal Communication
mark, scar something on the surface of an object, for example, line, spot, or scar, without special design but carrying significance A strictly literal translation of GAL 6:17 might suggest that Paul had the same marks on his hands, feet, and side as Jesus had, but this is evidently not the meaning of the state ment in GAL 6:17. It is possible, of course, that since Paul was whipped much the same way that Jesus was whipped, he (Paul) would bear such scars on his back, but a more satisfactory rendering of GAL 6:17 would probably be ‘for I have on my body scars indicating that I belong to Jesus.’ For other interpretations of στίγμα in GAL 6:17, see 8.55 and 90.84.
1 Properly speaking, στίγμα[a] (8.55) and τύπος[a] (8.56) are not body parts, but may refer to features of the body which may result from some external force or object and could accordingly be classified in Domain 19 Physical Impact. They are, however, included at this point because they may refer to types of scars, which become a permanent feature of the body. 2 στίγμα[b] differs from στίγμα[a] (8.55) in that the significance of the scar is not the physical object as such but the meaning which the scar carries.
UBS Dictionary of the Greek New Testament © United Bible Societies, licensed CC BY-SA 4.0.
Thayer's Greek Lexicon
στίγμα, -ros, τό, (fr. στίζω to prick; [ef. Lat. stimulus, ete.; Germ. s/echen, Eng. stick, sting, ete.; Curtius §226]), a mark pricked in or branded upon the body. Ace. 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 (ef. Deyling, Observv. iii. p. 423 sqq.); hence τὰ στίγματα τοῦ (κυρίου so Rec.) ᾿Ιησοῦ, the marks of (the Lord) Jesus, which Paul in Gal. vi. 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 Bp. Lahtft. Com. on Gal. 1. 9.1. (Hdt. 7, 238; Ar istot., Ael., Plut., Leian., al.)
Mounce Concise Greek Dictionary
στίγμα stigma 1x
a mark, brand, Gal. 6:17*
Abbott-Smith Greek Lexicon
στίγμα, -τος, τό
(< στίζω, to prick), [in LXX: Ca 1:11 (נְקֻדָּה) * ;]
a tattoed mark or brand: τὰ σ. τοῦ Ἰησοῦ, Ga 6:17 (v. Lft., in l.; Deiss., BS, 349; LAE, 303; MM, xxiii).†
Moulton & Milligan — Vocabulary of the Greek NT
στίγμα, “‘mark,’’ “brand,” occurs in the NT only in Gal 617 τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω, ἐγὼ yap τὰ στίγματα τοῦ ᾿Ιησοῦ ἐν τῷ σώματί μου βαστάζω, where there is general agreement in understanding by the στίγματα the scars or wounds which Paul received in the course of his Apostolic labours (cf. 2 Cor 6:6, 11°57), origin of the metaphor is, however, by no means clear, and though our sources do not help us much in the present instance, it may be well to refer to some of the interpretations The exact which have been suggested. (1) A common tendency is to derive the figure from the practice of branding slaves, especially those who had run away, or otherwise misbehaved. And here, to the numerous reff. in Wetstein ad Δ, we may add two exx. of the corresponding verb in the papyri—P Lille I. 2914 (iii/B.c.) μηθενὶ ἐξέστω σώματα πωλεῖν [ἐπ᾽] ἐξαγωγῆι, μηδὲ στίζειν, μηδ[ε] palor)i(fe]e[v, ‘‘let no one be permitted to sell slaves for export, nor to brand them, nor to scourge them,” and P Par 10® (B.c. 156) (= UPZ i. p. 573), where a runaway slave is described as ἐστιγμένος τὸν δεξιὸν καρπὸν γράμμασι βαρβαρικοῖς δυσίν, ‘branded on the right wrist with barbaric letters”: cf. Herodas V. 66 with Headlam’s note. But the idea of punishment is wholly alien to the thought of the passage before us. Nor is there any evidence that the practice of soldiers tattooing themselves with their commanders’ names, which others prefer, was at all general. (2) In his BS p. 349 ff. Deissmann works out at some length another line of interpretation with the aid of a bilingual Leyden papyrus of iii/A.D. The text runs—pq pe δίωκε ὅδε. .. βαστάζω τὴν ταφὴν τοῦ ᾿Οσίρεως καὶ ὑπάγω κατα[στ]ῆσαι αὐτὴν ε(ἰ)ς Αβιδος. .. ἐάν por ὃ δεῖνα κόπους παράσχῃ, προσί(τ)ρέψω αὐτὴν αὐτῷ, ‘ persecute me not, thou there! I carry the corpse of Osiris, and I go to convey it to Abydos. Should anyone trouble me, I shall use it against him.’” Without going into details, the general meaning, according to Deissmann, is clear: ‘the βαστάζειν of a particular amulet associated with a god acts as a charm against the κόπους παρέχειν on the part of an adversary.’ Similarly, he thinks, the Apostle counsels his Galatian converts, ‘Do be sensible, do not imagine that you can hurt me—I am protected by a charm.” The explanation is ingenious and has gained the weighty support of Zahn Galaterbrief, p. 286: cf. also a note by J. H. Moulton in £xp 7 xxi. p. 283 f. But, apart from other objections, it is not easy to imagine the Apostle’s deriving two the suggestion of divine protection from a magical charm, or adopting a smiling, half-mocking attitude towards the Galatians, which Deissmann pictures, in a letter that is in general so severe. [For a discussion of the Leyden papyrus from a diferent point of view, see de Zwaan in /7S vi. (1905), p- 418 ff.] (3) On the whole, accordingly, it would seem best to give the passage a wider and more general reference, and to take it as indicating simply the personal relation of Paul to his Master with all the security which that brought with
Liddell-Scott-Jones — Greek-English Lexicon
στίγμα (stigma) — mark. στῐγ-μα, ατος, τό, tattoo-mark, [Refs 5th c.BC+]; σ. ἱρά, showing that the persons so marked were devoted to the service of the temple, [Refs 5th c.BC+]; especially of a slave, [NT+5th c.BC+]; ἀνωφελῆ σ., of inscribed laws, [Refs 1st c.AD+]
2. generally, mark, spot, as on the dragon's skin, [Refs 8th c.BC+]
3. stud, [LXX]
4. σ. χρυσοῦν colour of gold, Ps.[Refs 5th c.BC+]
5. = cicatricis signum, [Refs]