Galatians 5:26

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Galatians 5:26 in Multiple Translations

Berean Standard Bible BSB

Let us not become conceited, provoking and envying one another.

King James Version KJV

Let us not be desirous of vain glory, provoking one another, envying one another.

American Standard Version ASV

Let us not become vainglorious, provoking one another, envying one another.

Bible in Basic English BBE

Let us not be full of self-glory, making one another angry, having envy of one another.

Free Bible Version FBV

Let's not become boastful, or irritate and envy one another.

Geneva Bible 1599 GNV

Let vs not be desirous of vaine glorie, prouoking one another, enuying one another.

Young's Literal Translation YLT

let us not become vain-glorious — one another provoking, one another envying!

World English Bible WEB

Let’s not become conceited, provoking one another, and envying one another.

Noah Webster Bible WBS

Let us not be desirous of vain-glory, provoking one another, envying one another.

Douay-Rheims 1899 DRV

Let us not be made desirous of vain glory, provoking one another, envying on another.

Translation for Translators T4T

We should not be saying how great we are. We should not be making ourselves more important than others. We should not envy each other.

Plain English Version PEV

We can’t reckon we are better than anyone else. We can’t do things that make other people angry, so that we start fighting each other. And we can’t wish we are like somebody else, and then hate that other person.

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Berean Amplified Bible — Galatians 5:26

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Word Study

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Galatians 5:26 Interlinear (Deep Study)

BIB

GRK μη γινωμεθα κενοδοξοι αλληλους προκαλουμενοι αλληλοις φθονουντες

μη mē G3361 not Particle-N

γινωμεθα ginomai G1096 to be Verb-PNS-1P

κενοδοξοι kenodoxos G2755 conceited Adj-NPM

αλληλους allēlōn G240 one another C-APM

προκαλουμενοι prokaleō G4292 to provoke Verb-PMP-NPM

αλληλοις allēlōn G240 one another C-DPM

φθονουντες phthoneō G5354 to envy Verb-PAP-NPM

Greek Word Study

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Greek Word Reference — Galatians 5:26

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

γινωμεθα ginomai G1096 "to be" Verb-PNS-1P

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

κενοδοξοι kenodoxos G2755 "conceited" Adj-NPM

This word means being conceited or having a vain glory, as seen in Galatians 5:26 where it warns against being desirous of vain-glory. It describes someone who is self-centered and seeking praise. This attitude is discouraged in the Bible.

Definition: κενόδοξος, -ον (κενός, δόξα), vain-glorious: Gal.5:26.† (AS)

Usage: Occurs in 1 NT verses. KJV: desirous of vain-glory See also: Galatians 5:26.

αλληλους allēlōn G240 "one another" C-APM

This word means one another, indicating mutual action or relationship. In Matthew 25:32 and John 13:22, it describes how people interact with each other.

Definition: ἀλλήλων (genitive pl.), dative -οις, -αις, accusative -ους, -ας, -α (no nom.), recipr. pron. (ἄλλος), of one another, mutually: Mat.25:32, Mrk.4:41, Jhn.13:22, al. (AS)

Usage: Occurs in 93 NT verses. KJV: each other, mutual, one another, (the other), (them-, your-)selves, (selves) together (sometimes with G3326 (μετά) or G4314 (πρός)) See also: 1 Corinthians 7:5; John 4:33; 1 Peter 1:22.

προκαλουμενοι prokaleō G4292 "to provoke" Verb-PMP-NPM

To provoke or challenge someone, like in Galatians 5:26 where it means to irritate or annoy. This word can also mean to invite someone, but mostly it is used in a negative sense.

Definition: προ-καλέω, -ῶ [in LXX: 2Ma.8:11 A * ;] to call forth. Most frequently in mid., __(a) to challenge; hence, to provoke: Gal.5:26; __(b) to invite (2Mac, l.with).† (AS)

Usage: Occurs in 1 NT verses. KJV: provoke See also: Galatians 5:26.

αλληλοις allēlōn G240 "one another" C-DPM

This word means one another, indicating mutual action or relationship. In Matthew 25:32 and John 13:22, it describes how people interact with each other.

φθονουντες phthoneō G5354 "to envy" Verb-PAP-NPM

To envy someone, feeling jealous of what they have, as seen in Galatians 5:26.

Definition: φθονέω, -ῶ (φθόνος), [in LXX: Tob.4:7, 16 AB * ;] to envy: with dative (L, txt., Tr., mg., WH, mg., accusative), as in cl., Gal.5:26.† (AS)

Usage: Occurs in 1 NT verses. KJV: envy See also: Galatians 5:26.

Study Notes — Galatians 5:26

Show Verse Quote Highlights

Context
Cross References
Galatians 5:26 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Galatians 5:26
Jamieson-Fausset-Brown on Galatians 5:26
Matthew Poole's Commentary on Galatians 5:26
Trapp's Commentary on Galatians 5:26
Ellicott's Commentary on Galatians 5:26
Adam Clarke's Commentary on Galatians 5:26
Cambridge Bible on Galatians 5:26
Barnes' Notes on Galatians 5:26
Whedon's Commentary on Galatians 5:26
Sermons on Galatians 5:26

Context — Walking by the Spirit

24Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25Since we live by the Spirit, let us walk in step with the Spirit.

26Let us not become conceited, provoking and envying one another.

Cross References

	Reference	Text (BSB)
1	James 3:14–16	But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. Such wisdom does not come from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every evil practice.
2	Philippians 2:1–3	Therefore if you have any encouragement in Christ, if any comfort from His love, if any fellowship with the Spirit, if any affection and compassion, then make my joy complete by being like-minded, having the same love, being united in spirit and purpose. Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
3	James 4:16	As it is, you boast in your proud intentions. All such boasting is evil.
4	Luke 14:10	But when you are invited, go and sit in the last place, so that your host will come and tell you, ‘Friend, move up to a better place.’ Then you will be honored in front of everyone at the table with you.
5	1 Corinthians 3:7	So neither he who plants nor he who waters is anything, but only God, who makes things grow.
6	Galatians 5:15	But if you keep on biting and devouring one another, watch out, or you will be consumed by one another.
7	1 Peter 5:5	Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because, “God opposes the proud, but gives grace to the humble.”

Galatians 5:26 Summary

[This verse is reminding us to stay humble and not think too highly of ourselves, which can lead to pride and arrogance. When we become conceited, we may start to provoke or irritate others, and even envy them for what they have. To avoid this, we need to recognize our dependence on God and give credit to Him for our accomplishments, as taught in 1 Corinthians 4:7. By doing so, we can walk in step with the Spirit and cultivate a spirit of humility and kindness, as encouraged in Ephesians 4:32.]

Frequently Asked Questions

What does it mean to become conceited, and how can we avoid it?

To become conceited means to have an inflated sense of self-importance, which can lead to pride and arrogance, as warned against in Proverbs 16:18. We can avoid conceit by humbling ourselves and recognizing our dependence on God, as encouraged in 1 Peter 5:6.

How does provoking one another relate to conceit?

When we become conceited, we may provoke or irritate others, often unintentionally, by our prideful attitude or behavior, as seen in the example of the Pharisee in Luke 18:11. Recognizing our tendency to provoke others can help us to cultivate humility and kindness, as taught in Ephesians 4:32.

What is the difference between envy and jealousy, and how do they relate to this verse?

While envy and jealousy are related emotions, envy typically involves resenting someone for what they have, as seen in the example of Cain in Genesis 4:5. In Galatians 5:26, Paul warns against envying one another, which can lead to strife and division, as warned against in James 3:14-16.

How can we balance the desire for recognition and achievement with the warning against conceit in this verse?

We can balance our desire for recognition and achievement by recognizing that our accomplishments are a result of God's grace and gifting, as taught in 1 Corinthians 4:7, and by giving credit to God and others where it is due, as encouraged in Psalm 115:1.

Reflection Questions

What are some areas in my life where I may be prone to conceit, and how can I humbly surrender them to God?
How do I typically respond when others provoke or irritate me, and what would be a more Christ-like response?
In what ways do I envy or resent others, and how can I cultivate a spirit of gratitude and contentment instead?
What are some practical ways I can 'walk in step with the Spirit' and avoid conceit, provoking, and envying, as encouraged in Galatians 5:25?

Gill's Exposition on Galatians 5:26

Let us not be desirous of vain glory,.... Ambitious of being thought wiser, and richer, and more valuable than others; of having the preeminence in the management of all affairs, and of having

Jamieson-Fausset-Brown on Galatians 5:26

Let us not be desirous of vain glory, provoking one another, envying one another. 'Let us not BECOME' [ ginometha (G1096)]. While not asserting that the Galatians are "vain-glorious" now, he says they are liable to become so.

Matthew Poole's Commentary on Galatians 5:26

Let us not be desirous of vain-glory: ambition or vain-glory is a natural corruption, disposing us to boast and commend ourselves, and to seek the honour and applause of men. Provoking one another; this is an effect of the former, disposing us, out of hope of victory, to challenge others to a contest with us. Or it may be understood of provoking others by injuries and wrongs done them; which is contrary to the duty of love. Envying one another; not repining at the good of others; either desiring their portion, or being troubled that they fare so well. Possibly this verse might more properly have been made the first of the next chapter, (as Luther maketh it), where the apostle goeth on, pressing further spiritual duties common to all Christians.

Trapp's Commentary on Galatians 5:26

26 Let us not be desirous of vain glory, provoking one another, envying one another. Ver. 26. Let us not be desirous of vain glory] Ingens dulcedo gloriae (saith Aeneas Sylvius) facilius contemnenda dicitur, quam contemnitur. It was this vice that raised so much trouble in Germany between Luther and Carolostadius, and that bred the sacramentary war that is not yet ended. It was a saying of Luther, From a vain glorious doctor, from a contentious pastor, and from unprofitable questions, the good Lord deliver his Church. Provoking one another, envying one another] And so discovering your weakness, as the vainglorious peacock doth his filthy parts behind, while he delighteth to be seen and to behold his own tail.

Ellicott's Commentary on Galatians 5:26

(26) Let us not be.—Strictly, Let us not become. When he left the Galatian Church St. Paul was satisfied with their condition, but he fears that they will change. The warning that he addresses to them exactly hits the weak points in the national character—fickleness, vanity, and a quarrelsome disposition.

Adam Clarke's Commentary on Galatians 5:26

Verse 26. Let us not be desirous of vain glory] κενοδοξοι. Let us not be vain glorious-boasting of our attainments; vaunting ourselves to be superior to others; or seeking honour from those things which do not possess moral good; in birth, riches, eloquence, c., c. Provoking one another] What this may refer to we cannot tell whether to the Judaizing teachers, endeavouring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honour that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honour that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honours or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honour to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.

Cambridge Bible on Galatians 5:26

26. To soften the rebuke, St Paul uses the 1st pers. plur., including himself with those by whom the warning is needed. A walk directed by the Spirit of God will not lead to the display of strife and vain-glory or the indulgence of envy, all which are works of the flesh. Compare Ephesians 4:1-2, ‘I beseech you that ye walk worthy of the vocation wherewith ye were called, with all lowliness and meekness, &c.’Let us not be] Rather, ‘let us not become, or appear.’vain-glory] The true Christian ought to regard all glory as vain and empty save that which cometh from Him who alone is God. John 4:44.provoking … envying …] To provoke or challenge is the act of the stronger party. Where this is impossible, the heart-sin of envy may be indulged by those who lack power or opportunity of active aggression.

Barnes' Notes on Galatians 5:26

Let us not be desirous of vainglory - The word used here (κενόδοξοι kenodoxoi) means “proud” or “vain” of empty advantages, as of birth, property, eloquence, or learning.

Whedon's Commentary on Galatians 5:26

26. Vainglory, provoking… envying—Pointed allusions again to these traits in the Galatians, which were ruining their Christianity.

Sermons on Galatians 5:26

	Sermon	Description
	Battling the Unbelief of Envy by John Piper	In this sermon, the speaker discusses the topic of envy and how it can hinder our joy and concern for others. He shares a story from the Bible about the lad with the five loaves an
	Unity of the Spirit - by the Bond of Peace by Alan Martin	In this sermon, the speaker emphasizes the importance of unity among Christians. He warns against engaging in arguments and disputes over words, as it only leads to division and ha
	Bible Portraits of Christ 07 Bearing His Brand Mark by James Booker	In this sermon, the speaker focuses on the book of Galatians and its three main parts. The first two chapters address the personal aspect of the gospel and Paul's concern for prese
	Envy by Thomas Brooks	Thomas Brooks warns against the destructive nature of envy, describing it as a torment that gnaws at the soul and likening it to poison, a serpent, and a scourge. He emphasizes tha
	The Fire of Envy by John Henry Jowett	John Henry Jowett delivers a powerful message on the destructive nature of envy, comparing it to a deadly potion that distorts our moral and spiritual senses, leading to confusion
	Bitterness by K.P. Yohannan	In this sermon, the preacher addresses the issue of bitterness in people's lives. He highlights how some individuals are constantly discontent and find fault in everything, whether
	The Tongue by Keith Daniel	In this sermon, the speaker reflects on the feeling of being left behind and the horror it brings. He relates this to the concept of failing in the school of God and having to go b