Galatians 6:1

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Galatians 6:1 in Multiple Translations

Berean Standard Bible BSB

Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.

King James Version KJV

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

American Standard Version ASV

Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted.

Bible in Basic English BBE

Brothers, if a man is taken in any wrongdoing, you who are of the Spirit will put such a one right in a spirit of love; keeping watch on yourself, for fear that you yourself may be tested.

Free Bible Version FBV

My friends, if someone is led astray by sin, you who are spiritual should bring them back with a gentle spirit. Watch out that you don't get tempted too.

Geneva Bible 1599 GNV

Brethren, if a man be suddenly taken in any offence, ye which are spirituall, restore such one with the spirit of meekenes, considering thy selfe, least thou also be tempted.

Young's Literal Translation YLT

Brethren, if a man also may be overtaken in any trespass, ye who [are] spiritual restore such a one in a spirit of meekness, considering thyself — lest thou also may be tempted;

World English Bible WEB

Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness, looking to yourself so that you also aren’t tempted.

Noah Webster Bible WBS

Brethren, if a man be overtaken in a fault, ye who are spiritual, restore such one in the spirit of meekness; considering thyself, lest thou also be tempted.

Douay-Rheims 1899 DRV

Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.

Translation for Translators T4T

My fellow believers, if you discover that a person among your congregation is sinning, those of you whom God’s Spirit is directing and empowering should gently correct that person. Furthermore, each of you who corrects another person should be very cautious in order that you might not sin like that when you are tempted {when something tempts you}.

Plain English Version PEV

My Christian friends, if you catch one of your own mob doing something bad, the rest of you that listen properly to God’s spirit, you have to get that person to stop. Make sure you talk to that person in a good and easy way. Remember, Satan tries to get you to do bad things too, so be careful.

Study Highlights

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Berean Amplified Bible — Galatians 6:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Galatians 6:1 Interlinear (Deep Study)

BIB

GRK αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης

αδελφοι adelphos G80 brother Noun-VPM

εαν ean G1437 if COND

και kai G2532 and Conj

προληφθη prolambanō G4301 to take beforehand Verb-APS-3S

ανθρωπος anthrōpos G444 a human Noun-NSM

εν en G1722 in/on/among Prep

τινι tis G5100 one Indef-DSN

παραπτωματι paraptōma G3900 trespass Noun-DSN

υμεις su G4771 you Pron-2NP

οι ho G3588 the/this/who Art-NPM

πνευματικοι pneumatikos G4152 spiritual Adj-NPM

καταρτιζετε katartizō G2675 to complete Verb-PAM-2P

τον ho G3588 the/this/who Art-ASM

τοιουτον toioutos G5108 such as this Dem-ASM

εν en G1722 in/on/among Prep

πνευματι pneuma G4151 spirit/breath: spirit Noun-DSN

πραοτητος prautēs G4240 gentleness Noun-GSF

σκοπων skopeō G4648 to watch out Verb-PAP-NSM

σεαυτον seautou G4572 yourself F-2ASM

μη mē G3361 not Particle-N

και kai G2532 and Conj

συ su G4771 you Pron-2NS

πειρασθης peirazō G3985 to test/tempt: tempt Verb-APS-2S

Greek Word Study

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Greek Word Reference — Galatians 6:1

αδελφοι adelphos G80 "brother" Noun-VPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προληφθη prolambanō G4301 "to take beforehand" Verb-APS-3S

To take beforehand means to do something before others, like eating before they do, as in 1 Corinthians 11:21. It can also mean to anticipate or surprise someone, as in Mark 14:8.

Definition: προ-λαμβάνω [in LXX: Wis.17:11 א2, Wis.17:17 א2B * ;] __1. to take beforehand: with accusative, 1Co.11:21 (but see infr.). __2. to be beforehand, anticipate (in cl., with accusative, genitive or dative): with inf. (= cl. φθάνω, see Bl., § 69, 4; Swete, in l), Mrk.14:8. __3. to overtake, surprise: pass., Gal.6:1 (on the virtual disappearance of the temporal force of the preposition in this compound here and perhaps also in 1Co, l.with, see MM, xxi).† (AS)

Usage: Occurs in 3 NT verses. KJV: come aforehand, overtake, take before See also: 1 Corinthians 11:21; Galatians 6:1; Mark 14:8.

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τινι tis G5100 "one" Indef-DSN

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

παραπτωματι paraptōma G3900 "trespass" Noun-DSN

A trespass or unintentional error, like in Matthew 6:14-15. It describes a misdeed or sin, like in Romans 4:25 and 5:15.

Definition: παρά-πτωρμα, -τος, τό (παραπίπτω), [in LXX for מַעַל, פֶּשַׁע, etc. ;] __1. a false step, a blunder (Polyb.). __2. Ethically, a misdeed, trespass (LXX): Mat.6:14-15, Mrk.11:25-26, Rom.4:25 5:15 ff Rom.11:11-12, 2Co.5:19, Gal.6:1, Eph.1:7 2:1, 5, Col.2:13.† SYN.: see: ἁμαρτία (AS)

Usage: Occurs in 20 NT verses. KJV: fall, fault, offence, sin, trespass See also: 2 Corinthians 5:19; Matthew 6:15; James 5:16.

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πνευματικοι pneumatikos G4152 "spiritual" Adj-NPM

This Greek word for spiritual means non-carnal or supernatural, as seen in 1 Corinthians 15:44 and Ephesians 6:12. It describes something that is related to the human spirit or the Divine Spirit.

Definition: πνευματικός, -ή, -όν (πνεῦμα), __1. of or caused by the wind, air or breath (Arist., al.). __2. spiritual (opposite to σωματικός, Plut.); __(a) of created beings : τὰ π. (RV, the spiritual hosts), Eph.6:12; of that which is related to the human spirit, opposite to ψυχικός, 1Co.15:44 15:46; __(b) of that which belongs to or is actuated by the Divine Spirit; __α of persons : 1Co.2:15 3:1 14:37, Gal.6:1; οἶκος π., figuratively, 1Pe.2:5; __β of things : Rom.1:11 7:14, 1Co.2:13 10:3-4 12:1 14:1, Eph.1:3 5:19, Col.1:9 3:16, 1Pe.2:5; opposite to τ. σαρκικά, Rom.15:27, 1Co.9:11.† SYN.: ψυχικός, which see, and cf. DB, ii, 410, iv, 612 (AS)

Usage: Occurs in 21 NT verses. KJV: spiritual See also: 1 Corinthians 2:13; 1 Corinthians 15:46; 1 Peter 2:5.

καταρτιζετε katartizō G2675 "to complete" Verb-PAM-2P

To complete or repair something, like fixing a net in Matthew 4:21, or to prepare someone for a task, as in Luke 6:40 and Hebrews 11:3.

Definition: κατ-αρτίζω [in LXX chiefly in Ps (Psa.8:2 al.; כּוּן, etc.) and Ezra (כְּלַל) ;] to render ἄρτιος, i.e. fit, complete; __(a) to mend, repair: Mat.4:21, Mrk.1:19; __(b) to furnish completely, complete, equip, prepare: pass., Luk.6:40, Rom.9:22, Heb.11:3; mid., Mat.21:16 (LXX), Heb.10:5 (LXX); __(with) in ethical sense, to prepare, complete, perfect: Gal.6:1 (EV, restore), 1Pe.5:10; pass., 1Co.1:10 (Field, Notes, 167), 2Co.13:11, Heb.13:21 (cf. προ-καταρτίζω).† (AS)

Usage: Occurs in 13 NT verses. KJV: fit, frame, mend, (make) perfect(-ly join together), prepare, restore See also: 1 Corinthians 1:10; Hebrews 11:3; 1 Peter 5:10.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τοιουτον toioutos G5108 "such as this" Dem-ASM

This word means something or someone is of a certain kind or character, like a particular example. It appears in Matthew 9:8 and 18:5. It describes a unique individuality.

Definition: τοιοῦτος, -αύτη, -οῦτο (as usually in Att.. prose. Ep. and Ion. neut. -οῦτον in Al., Act.21:25, Rec. only), correlat. of οἷος, ὁποῖος, ὥς, etc., such as this, of such a kind, such: Mat.9:8 18:5, Mrk.4:33 6:2 7:13 9:37 (T, τούτων), Jhn.9:16, Act.16:24, 1Co.5:1 11:16, 2Co.3:4 3:12 12:3, Heb.7:26 8:1 12:3 13:16, Jas.4:16; οἷος . . . τ., 1Co.15:48, 2Co.10:11; id. pleonast. (see Bl., § 50, 4), Mrk.13:19; before ὁποῖος, Act.26:29; ὥς, Phm 9. As subst., anarth: pl., Luk.9:9; with art., ὁ τ., such a one (Bl., § 47, 9; Ellic. on Gal.5:21): Act.22:22, 1Co.5:5, al.; pl., Mat.19:14, Mrk.10:14, al.; neut. pl., Act.19:25, Rom.1:32, al (AS)

Usage: Occurs in 59 NT verses. KJV: like, such (an one) See also: 1 Corinthians 5:1; Galatians 6:1; Hebrews 7:26.

εν en G1722 "in/on/among" Prep

πνευματι pneuma G4151 "spirit/breath: spirit" Noun-DSN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

πραοτητος prautēs G4240 "gentleness" Noun-GSF

Gentleness, or meekness, is a quality of being humble and mild. It is seen in the Bible as a virtue, especially in 1 Corinthians 4:21 and Galatians 5:23.

Definition: πραΰτης (Rec. -ότης, exc. Ja, 1Pe, ll. with, where πρᾳύτης), -ητος, ἡ, late form of πραότης, [in LXX: Psa.45:4 90:10 132:1 (עַנְוָה, עֱנוּת, Est.5:1, Sir.6:1-37 * ;] gentleness, meekness: 1Co.4:21, 2Co.10:1, Gal.5:23 6:1, Eph.4:2, Col.3:12 (see Lft., in l), 2Ti_2:25, Tit.3:2, Jas.1:21 3:13, 1Pe.3:15.† SIN.: ἐπιεικία, q.v (AS)

Usage: Occurs in 12 NT verses. KJV: meekness See also: 1 Corinthians 4:21; Ephesians 4:2; 1 Peter 3:15.

σκοπων skopeō G4648 "to watch out" Verb-PAP-NSM

To watch out means to pay attention or consider something carefully, like looking at a goal or objective in Philippians 2:4. It involves being mindful and intentional in our thoughts and actions.

Definition: ακοπέω, -ῶ (σκοπός), [in LXX: Est.8:13, 2Ma.4:5 * ;] to look at, behold, watch, contemplate. Metaphorical, to look to, consider: with accusative of thing(s), 2Co.4:13, Php.2:4; with accusative of person(s), Rom.16:17, Php.3:17; before μή, Luk.11:35; σεαυτόν, before μή (see M, Pr., 192), Gal.6:1 (cf. ἐπι-, κατα-σκοπέω).† SYN.: βλέπω, θεωρέω, ὁράω (AS)

Usage: Occurs in 6 NT verses. KJV: consider, take heed, look at (on), mark See also: 2 Corinthians 4:18; Philippians 2:4; Romans 16:17.

σεαυτον seautou G4572 "yourself" F-2ASM

Yourself refers to a person's own actions or thoughts, like in Matthew 4:6 and John 8:13. It's about taking care of or thinking about oneself.

Definition: σεαυτοῦ, -ῆς, -οῦ (in NT not contracted, σαυτοῦ, as in Att..), reflex. prop. of 2nd of person(s) sing., used only in genitive, dative and accusative (of, to) thyself: Mat.4:6, Jhn.8:13, 1Ti.4:16, al. (In Hellenistic, the pl. is ἑαυτῶν (which see), not ὑμῶν αὐτῶν as in Attic, see Bl., § 13, 1.) † (AS)

Usage: Occurs in 40 NT verses. KJV: thee, thine own self, (thou) thy(-self) See also: 1 Timothy 4:7; Luke 5:14; James 2:8.

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.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συ su G4771 "you" Pron-2NS

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

πειρασθης peirazō G3985 "to test/tempt: tempt" Verb-APS-2S

To test or tempt someone means to try to get them to do something, either good or bad. In the Bible, God sometimes tests people, like Abraham in Genesis 22, to see if they will obey Him.

Definition: πειράζω poët. and late prose form of πειράω, which see, [in LXX for נָסָה pi. ;] __1. to make proof of (Hom.). __2. to try, attempt (Luc., Polyb., with inf. (see M, Pr., 205; B1., § 69, 4), Act.9:26 16:7 24:6. __3. In LXX and NT, like Heb. נָסָה, with accusative of person(s), to test, try, prove; __(a) in a good sense : Jhn.6:6, 2Co.13:5, Heb.11:17, Rev.2:2; esp. of trials and af6ictions sent or permitted by God (Gen.22:1, Exo.20:20, Wis.3:5, al.), 1Co.10:13, Heb.2:18 4:15 11:17, 37, Rev.3:10; __(b) in a bad sense (Apoll. Rhod., 3, 10): of the attempts made to ensnare Jesus in his speech, Mat.16:1 19:3 22:18, 35 Mrk.8:11 10:2 12:15, Luk.11:16, Jhn.8:6; of temptation to sin, to tempt, Jas.1:13-14 (see Hort, in l), Gal.6:1, Rev.2:10; esp. of temptations of the devil, Mat.4:1, 3 Mrk.1:13, Luk.4:2, 1Co.7:5, 1Th.3:5; ὁ πειράζων, the tempter, Mat.4:3, 1Th.3:5; __(with) in bad sense also (Exo.17:2, 7, Num.14:22, al.), of distrustful testing, trying or challenging of God: Act.15:10, 1Co.10:9 (WH, mg., ἐξεπείρασαν), Heb.3:9; τ. πνεῦμα Κυρίου, Act.5:9 (of. ἐκ-πειράζω).† SYN.: δοκιμάζω, q.v (AS)

Usage: Occurs in 35 NT verses. KJV: assay, examine, go about, prove, tempt(-er), try See also: 1 Corinthians 7:5; John 8:4; Hebrews 2:18.

Study Notes — Galatians 6:1

Show Verse Quote Highlights

Context
Cross References
Galatians 6:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Galatians 6:1
Jamieson-Fausset-Brown on Galatians 6:1
Matthew Poole's Commentary on Galatians 6:1
Trapp's Commentary on Galatians 6:1
Ellicott's Commentary on Galatians 6:1
Adam Clarke's Commentary on Galatians 6:1
Cambridge Bible on Galatians 6:1
Barnes' Notes on Galatians 6:1
Whedon's Commentary on Galatians 6:1
Sermons on Galatians 6:1

Context — Carry One Another’s Burdens

1Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.

2Carry one another’s burdens, and in this way you will fulfill the law of Christ. 3If anyone thinks he is something when he is nothing, he deceives himself.

Cross References

	Reference	Text (BSB)
1	Romans 15:1	We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
2	2 Timothy 2:25	He must gently reprove those who oppose him, in the hope that God may grant them repentance leading to a knowledge of the truth.
3	2 Thessalonians 3:15	Yet do not regard him as an enemy, but warn him as a brother.
4	James 5:19–20	My brothers, if one of you should wander from the truth and someone should bring him back, consider this: Whoever turns a sinner from the error of his way will save his soul from death and cover over a multitude of sins.
5	Jude 1:22–23	And indeed, have mercy on those who doubt; save others by snatching them from the fire; and to still others show mercy tempered with fear, hating even the clothing stained by the flesh.
6	1 John 5:16	If anyone sees his brother committing a sin not leading to death, he should ask God, who will give life to those who commit this kind of sin. There is a sin that leads to death; I am not saying he should ask regarding that sin.
7	2 Corinthians 2:7	So instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow.
8	Ezekiel 34:16	I will seek the lost, bring back the strays, bind up the broken, and strengthen the weak; but the sleek and strong I will destroy. I will shepherd them with justice.’
9	1 Corinthians 10:12	So the one who thinks he is standing firm should be careful not to fall.
10	Romans 14:1	Accept him whose faith is weak, without passing judgment on his opinions.

Galatians 6:1 Summary

[Galatians 6:1 teaches us that when a fellow believer is caught in sin, we should help them get back on track with kindness and gentleness, rather than judgment or condemnation, as seen in Matthew 7:1-5, where Jesus warns against hypocritical judgment.]

Frequently Asked Questions

What does it mean to be 'caught in a trespass' in Galatians 6:1?

To be caught in a trespass means to be overtaken or surprised by sin, as seen in Romans 7:8-11, where the Apostle Paul describes how sin can deceive and overpower us, highlighting our need for restoration and forgiveness through Christ.

Who are the 'spiritual' ones mentioned in Galatians 6:1?

The spiritual ones refer to believers who are mature in their faith, walking in the Spirit, and guided by God's Word, as described in Galatians 5:16-25, where the fruit of the Spirit is contrasted with the works of the flesh.

Why is it important to 'watch yourself' when restoring someone caught in a trespass?

It's crucial to watch yourself because the same sin that overtook the other person can also tempt you, as warned in 1 Corinthians 10:12, reminding us to remain humble and vigilant in our own spiritual walk.

How does restoring someone with a 'spirit of gentleness' reflect the character of God?

Restoring someone with gentleness reflects God's character, as seen in Psalm 103:8, where it says God is 'slow to anger and abounding in lovingkindness,' demonstrating how believers should extend kindness and compassion to one another, just as God does towards us.

Reflection Questions

What are some common trespasses or sins that believers may struggle with, and how can I gently restore them?
How can I balance the need to restore someone with the importance of watching myself, lest I fall into the same temptation?
In what ways can I demonstrate a spirit of gentleness when interacting with someone who has been caught in a trespass, and what are the potential consequences of not doing so?
What role does humility play in the restoration process, and how can I ensure that I remain humble when helping someone else?

Gill's Exposition on Galatians 6:1

Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor

Jamieson-Fausset-Brown on Galatians 6:1

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Brethren - to conciliate kindly attention.

Matthew Poole's Commentary on Galatians 6:1

CHAPTER 6 Paul adviseth them to reform the faulty with gentleness, and to bear one another’ s burdens. A caution against vanity. He exhorteth to be liberal toward spiritual instructors, and not to be weary in doing good, ,13 He showeth the carnal views of those who preached circumcision, and his own professed dependence on Christ only, regardless of the world. He concludeth with a prayer. In the term brethren, there is a secret argument persuading the duty which he is pressing, because Christians, particularly members of the same church, are all brethren. By persons overtaken in a fault, he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply), but such as may be sometimes through infirmity overborne, and run down with a temptation to sin. By those that are spiritual, he means not only the pastors and governors of the church, (though this care and duty is much incumbent upon them), but such as have received the Spirit of Christ; more especially such as were more knowing in the ways of God, and had spiritual habits more confirmed in them; in which sense spiritual is used in . Restore such an one in the spirit of meekness: the word translated restore, signifies to put again into joint, or into right order and place. Sin is an inordinate action, and putteth the soul that committeth it out of its due order and place. He willeth the brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinner’ s soul. Considering thyself, lest thou also be tempted; having an eye and respect to themselves, as neither being free from sin, nor from temptations to sin, dealing with others as they would have others deal by them.

Trapp's Commentary on Galatians 6:1

1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Ver. 1. If a man be overtaken] Gr. προληφθη, be taken before he is aware, before he hath time to consider, or bethink himself of better. It is of incogitancy that the saints sin; put them in mind, and they mend all. It is of passion, and passions last not long. "There is no way of wickedness in them; they stand not in the way of sinners, they sit not down in the seat of scorners," Psalms 1:1; Psalms 139:24. Restore such a one] Gr. καταρτοζετε, set him in joint again. A metaphor from surgeons and bone setters who handle their patients tenderly. Or from such as take a mote out of one’ s eye gently and warily. Lest thou also be tempted] I have known a good old man, saith Bernard, who when he had heard of any that had committed some notorious offence, was wont to say with himself, Ille hodie, et ego eras, He fell today, so may I tomorrow. Mr Bradford set down in his diary what good he saw in any man, bewailing the lack of it in himself, and praying for more grace; as if he saw or heard of any evil in another, he noted it, as in danger to do so himself; and still added, Lord, have mercy upon me. (Prof. to his Serm. of Rep.)

Ellicott's Commentary on Galatians 6:1

VI. (1-5) Be charitable to the fallen, for you, too, may fall yourselves. Sympathise with each other. Indulge in no delusions as to your own superiority. Look each to his own work, and see that that is sound. He will find enough to do without entering into idle comparisons with others. Galatians 6:2-3 are a sort of repetition, with some expansion, of Galatians 6:1. Deal considerately and kindly with the fallen, for you may fall. Bear each other’s burdens, for to claim any superiority to them is mere delusion. It has been acutely suggested that the Apostle’s tone in this passage has been affected by the recent occurrence at Corinth, where he had to warn the Corinthians against over-severity (see 2 Corinthians 2:6-8).

Adam Clarke's Commentary on Galatians 6:1

CHAPTER VI. The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, 1, 2. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, 3-5. To minister to the support of those who instruct them in righteousness, 6. He warns them against self-deception, because whatever a man soweth that he shall reap, 7, 8. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, 9, 10. Intimates that his love to them led him to write this whole epistle with his own hand, 11. Points out the object that those had in view who wished them to be circumcised, 12, 13. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, 14-16. States that he bears in his body the marks of the Lord Jesus, 17. And concludes with his apostolical benediction, 18. NOTES ON CHAP. VI. Verse 1. Brethren, if a man be overtaken] εανπροληφθη. If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, ανμηπροληφθητῃπροβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavours to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke. Ye which are spiritual] Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things; Restore such a one] καταρτιζετετοντοιουτον. Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skilful and tender surgeon into its place. In the spirit of meekness] Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having WALKED in the counsel of the UNGODLY, or STOOD in the way of SINNERS. Considering thyself] σκοπωνσεαυτον. Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; AS he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out.

Cambridge Bible on Galatians 6:1

1. Brethren] The force of this word of appeal (as well as the general connexion) is weakened by the division of the Epistle into chapters. The previous chapter concludes with a warning against provocation and envy—sins utterly inconsistent with Christian brotherhood. We are reminded of the remonstrance of Moses, ‘Sirs, ye are brethren; why do ye wrong one to another?’ Acts 7:26. The train of thought seems to be: “I have condemned the unchristian spirit and conduct which you exhibit in cases where it is possible that you may be mistaken as to the gravity or the reality of the fault which you attack. I go further. Suppose a man to be detected in an overt violation of the law of God, a ‘manifest’ sin (Galatians 5:19): you are not even then justified in trying to crush the offender. He is your brother. You share his fallen nature; you are exposed to the same temptations as he. Let this thought lead to the exercise of a spirit of gentleness, and seek to restore such an one, to repair his fault, to recover him to the position he had forfeited”.if a man … fault] In the Gk. ‘even though a man be.’overtaken] ‘surprised, detected’. It has been suggested that the reference is to some previous offence, the repetition of which would of course aggravate the guilt of the individual and might seem to justify harsh treatment of him. That such is the literal sense of the word rendered ‘be overtaken’, and that it is so used in Classical Greek, is true. But there is authority for the other rendering which better suits the context. The reference is not to the habitual or repeated offender, but to the case of one who by reason of the frailty of human nature had fallen into the commission of open sin. Such an one was the incestuous person at Corinth. The incident had recently occurred, when this Epistle was written, and could not fail to be in the thoughts of the Apostle. The language used by him in reference to it (2 Corinthians 2:6-8) should be compared with that of this verse. Paley (Horœ Paulinœ) sees here an undesigned coincidence, confirming the genuineness of both Epistles. He does not, however, notice the application of the expression ‘in a spirit of meekness’ both here and in 1 Corinthians 4:21, to the treatment of an offender.ye which are spiritual] Surely there is no irony here, as some suggest. St Paul is full of the great distinction—not always discernible by human eyes—between those who are carnal and those who are spiritual—a distinction based on the contrariety (ch. Galatians 5:17) between the spirit and the flesh. There is a very solemn question suggested by it—Were they what they professed to be?

Barnes' Notes on Galatians 6:1

Brethren, if a man be overtaken - Margin, “Although.” It is a case which the apostle supposes might happen.

Whedon's Commentary on Galatians 6:1

3. Mutual and common Church communion, Galatians 6:1-10.a. Mutual meek reproof, Galatians 6:1-5.1.

Sermons on Galatians 6:1

	Sermon	Description
	A Friend of Sinners - Part 1 by David Wilkerson	This sermon emphasizes the importance of having a searchable heart before God, allowing the Holy Spirit to continually search and reveal any hidden sins or areas needing correction
	A Friend of Sinners by David Wilkerson	In this sermon, the speaker warns about the rise of false teachers who will appear as attractive and charismatic individuals. These false teachers will preach a partial gospel, lea
	Falling Away- Rescue and Restoration by Francis Chan	This sermon emphasizes the importance of not separating our beliefs and convictions from our actions, especially when it comes to helping others in need. It challenges the listener
	Genesis by Jim Cymbala	Jim Cymbala preaches on Genesis 38, focusing on the flawed character of Judah and the messy circumstances surrounding his family. He emphasizes that despite Judah's moral failures,
	Empowered to Love and Restore by Francis Chan	This sermon emphasizes the importance of not separating our actions from our beliefs and convictions, urging believers to actively engage in helping others in need, both physically
	Called to Be Accountable by Andy Stanley	In this sermon, the speaker emphasizes the importance of accountability in the Christian life. He argues that God does not expect us to struggle alone and that we all face the same
	(In the Word) 03 - Who Are the Children of God by Milton Green	In this sermon, the speaker shares a personal experience of ministering in a foreign country. Despite language barriers, the speaker led a prayer for rain, which hadn't fallen in f