Galatians 6:13

Galatians 6:13 in Multiple Translations

Berean Standard Bible BSB

For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.

King James Version KJV

For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

American Standard Version ASV

For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.

Bible in Basic English BBE

Because even those who undergo circumcision do not themselves keep the law; but they would have you undergo circumcision, so that they may have glory in your flesh.

Free Bible Version FBV

Even those who are circumcised don't keep the law, but they want to have you circumcised so that they can boast about you and claim you as their followers.

Geneva Bible 1599 GNV

For they themselues which are circumcised keepe not the law, but desire to haue you circumcised, that they might reioyce in your flesh.

Young's Literal Translation YLT

for neither do those circumcised themselves keep the law, but they wish you to be circumcised, that in your flesh they may glory.

World English Bible WEB

For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, so that they may boast in your flesh.

Noah Webster Bible WBS

For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

Douay-Rheims 1899 DRV

For neither they themselves who are circumcised, keep the law; but they will have you to be circumcised, that they may glory in your flesh.

Translation for Translators T4T

The reason that I say that is that the ones who are insisting that you be circumcised {that someone circumcise you} do not themselves fully obey the laws that God gave to Moses. Instead, they desire that you let someone circumcise you in order that they might boast to those Jews who would ◄persecute them/cause them to suffer► that you did that because they insisted [MTY] that you do it.

Plain English Version PEV

But, you know, even the Jews don’t follow the Jewish law properly themselves. Those Jewish Christians only want you to get that operation, and be like Jews, so they can tell everybody that they got you to be Jewish. They want to use your bodies like that, to get the other Jews to say they are good.

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Berean Amplified Bible — Galatians 6:13

BAB

Word Study

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Galatians 6:13 Interlinear (Deep Study)

BIB

GRK ουδε γαρ οι περιτετμημενοι αυτοι νομον φυλασσουσιν αλλα θελουσιν υμας περιτεμνεσθαι ινα εν τη υμετερα σαρκι καυχησωνται

ουδε oude G3761 nor Conj-N

γαρ gar G1063 for Conj

οι ho G3588 the/this/who Art-NPM

περιτετμημενοι peritemnō G4059 to circumcise Verb-RPP-NPM

αυτοι autos G846 it/s/he Pron-NPM

νομον nomos G3551 law Noun-ASM

φυλασσουσιν phulassō G5442 to keep/guard: observe Verb-PAI-3P

αλλα alla G235 but Conj

θελουσιν thelō G2309 to will/desire Verb-PAI-3P

υμας su G4771 you Pron-2AP

περιτεμνεσθαι peritemnō G4059 to circumcise Verb-PPN

ινα hina G2443 in order that/to Conj

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

υμετερα humeteros G5212 your S-2PDSF

σαρκι sarx G4561 flesh Noun-DSF

καυχησωνται kauchaomai G2744 to boast Verb-ADS-3P

Greek Word Study

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Greek Word Reference — Galatians 6:13

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

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.

περιτετμημενοι peritemnō G4059 "to circumcise" Verb-RPP-NPM

This word means to circumcise, or cut around, specifically referring to the Jewish practice of circumcising males. It is used in Luke 1:59 to describe the circumcision of John the Baptist. In Acts 15:1, it describes the controversy over whether Gentile Christians must be circumcised.

Definition: περι-τέμνω [in LXX chiefly for מוּל ;] (Ion., Epic. and late writers), to cut around (Hdt.), hence, to circumcise (π. τὰ αἰδοῖα, Hdt.) : Luk.1:59 2:21, Jhn.7:22, Act.7:8 15:5 16:3 21:21. Pass. and mid., to be circumcised, receive circumcision: Act.15:1, 1Co.7:18, Gal.2:3 5:2-3 6:12-13 Metaphorical (cf. Deu.10:16, Jer.4:4, al.), Col.2:11 (see Deiss., BS, 151 f.; MM, xix).† (AS)

Usage: Occurs in 16 NT verses. KJV: circumcise See also: 1 Corinthians 7:18; Galatians 2:3; Luke 2:21.

αυτοι autos G846 "it/s/he" Pron-NPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

νομον nomos G3551 "law" Noun-ASM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

φυλασσουσιν phulassō G5442 "to keep/guard: observe" Verb-PAI-3P

To watch or guard something, like keeping a promise or protecting someone, as seen in Luke 2:8 and John 17:12.

Definition: φυλάσσω [in LXX chiefly and very frequently for שָׁמַר, also for נָצַר, etc. ;] to guard, watch; __(a) to guard or watch: with cogn. accusative, φυλακάς, Luk.2:8; with accusative of person(s), Act.12:4 28:16; pass., Luk.8:29, Act.23:35; with accusative of thing(s), Act.22:20; __(b) to guard or protect: with accusative, Luk.11:21, Jhn.12:25 17:12, 2Th.3:3, 1Ti.6:20, 2Ti.1:12 1:14, 2Pe.2:5; ἑαυτὸν ἀπό, 1Jn.5:21 (Westc., in l); metaphorically of law, precept, etc., to keep, preserve, observe: Mat.19:20, Luk.11:28 18:21, Jhn.12:47, Act.7:53 16:4 21:24, Rom.2:26, Gal.6:13, 1Ti.5:21. Mid., to be on one's guard (against), keep oneself from, beware of: with accusative, Act.21:25, 2Ti.4:15; before ἀπό., Luk.12:15; ἵνα μή, 2Pe.3:17; as in LXX (Exo.12:17, Lev.18:4, al.), of laws, etc., to keep, observe: ταῦτα πάντα, Mrk.10:20 (cf. δια-φυάσσω).† SYN.: τηρέω, q.v (AS)

Usage: Occurs in 30 NT verses. KJV: beward, keep (self), observe, save See also: 1 John 5:21; Acts 23:35; Romans 2:26.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

θελουσιν thelō G2309 "to will/desire" Verb-PAI-3P

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

υμας su G4771 "you" Pron-2AP

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.

περιτεμνεσθαι peritemnō G4059 "to circumcise" Verb-PPN

Usage: Occurs in 16 NT verses. KJV: circumcise See also: 1 Corinthians 7:18; Galatians 2:3; Luke 2:21.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

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.

τη ho G3588 "the/this/who" Art-DSF

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.

υμετερα humeteros G5212 "your" S-2PDSF

This word means something belongs to you, like your possessions or your actions. It is used in the Bible to talk about things that are yours, such as your faith or your decisions. The Bible uses it to emphasize ownership.

Definition: ὑμέτερος, -α, -ον poss. pron. of second of person(s) pl. (= emphasized genitive, ὑμῶν), your, yours: Jhn.7:6 8:17 15:20, Act.27:34, Rom.11:31, 1Co.16:17, 2Co.8:8, Gal.6:13; as pred., Luk.6:20; τὸ ὑ., as subst., opposite to τ. ἀλλότριον, Luk.16:12 (WH, txt., R, mg., ἡμέτερον); objectively, ὑ. καύχησις, my glorying in you, 1Co.15:31.† (AS)

Usage: Occurs in 10 NT verses. KJV: your (own) See also: 1 Corinthians 15:31; John 8:17; Romans 11:31.

σαρκι sarx G4561 "flesh" Noun-DSF

Flesh refers to the physical body, like the meat of an animal or the human body, as seen in 1 Corinthians 15:39 and Luke 24:39.

Definition: σάρξ, σαρκός, ἡ [in LXX chiefly for בָּשָׂר ;] flesh; __1. as in cl. generally, __(a) prop., of the soft substance of the animal body: 1Co.15:39, 2Co.12:7, Gal.6:13, al.; σ. καὶ αἷμα, 1Co.5:50; σ. καὶ ὀστέα, Luk.24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Rev.17:16 19:18; φαγεῖν, Re, ll. with (cf. κατεσθίειν, 4Ki.9:36, al., and βιβρώσκειν, frequently in l.); metaphorically, Jas.5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jhn.6:52-56; __(b) Of the whole substance of the body, = σῶμα: Act.2:26 (LXX), 31, 2Co.12:7, Gal.4:14, Eph.5:29; μία σ., Mrk.10:8; εἰς σ. μίαν (Gen.2:24), Mat.19:5, Mrk.10:8, 1Co.6:16, Eph.5:31; hence, of the material as opposite to the immaterial part of man (cf. Lft., Notes, 88): opposite to πνεῦμα, 1Co.5:5, 2Co.7:1, Col.2:5, 1Pe.3:18, 4:6; to ψύχη, Act.2:31, Rec.; of the present life, ἐν (τῇ) σ., Rom.7:5, Gal.2:20, Php.1:22, 24 1Pe.4:2; of Christ's life on earth, αἱ ἡμέραι τ. σαρκὸς αὐτοῦ, Heb.5:7; of things pertaining to the body, ἐν (τῇ) σ., Gal.6:12, 13 Php.3:3, 4. __2. As in Heb. idiom, __(a) of a living creature: πᾶσα σ. (Heb. כָּל־בָּשָׂר; cf. Bl., §47, 9), Mat.24:22, Mrk.13:20, 1Pe.1:24; esp. of man and his mortality (Psa.55 (56):5, Sir.28:5, al.), Jhn.1:14; πᾶσα σ. (see supr.), Luk.3:6, Jhn.17:2, Act.2:17, ἐν σ., 1Jo.4:2, 1Ti.3:16; __(b) of natural origin and relationship (Gen.2:24, Isa.58:7, al.): τέκνα τῆς σ., Rom.9:8; κατὰ σάρκα, ib. 3, 5, 1Co.10:18, Gal.4:23, 29; ἡ σ. μου, Rom.11:14 (cf. Jdg.9:2, 2Ki.5:1, al.). __3. Of the physical nature as subject to sensation and desire (Plut.), __(a) without any ethical disparagement: Rom.7:18 13:14; opposite to πνεῦμα, Mat.26:41, Mrk.14:38; τ. θέλημα τῆς σ., Jhn.1:13; ἡ ἐπιθυμία τῆς σ., 1Jn.2:16; pl., 2Pe.2:18; παθεῖν σαρκί, 1Pe.4:1; __(b) in ethical sense, esp. in Pauline Epp., of the flesh as the seat and vehicle of sinful desires: opposite to νοῦς, Rom.7:25; to πνεῦμα, Rom.8:4-9, 12, 13, Gal.5:16, 17 19 6:8 (cf. DB, ii, 14f.; iv, 165f.; Cremer, 844ff.). (AS)

Usage: Occurs in 130 NT verses. KJV: carnal(-ly, + -ly minded), flesh(-ly) See also: 1 Corinthians 1:26; Galatians 6:12; 1 Peter 1:24.

καυχησωνται kauchaomai G2744 "to boast" Verb-ADS-3P

To boast or glory in something, as in 1 Corinthians 1:31 and 2 Corinthians 10:13. It can be used in a good or bad sense, like rejoicing or bragging. The KJV translates it as boast or glory.

Definition: καυχάομαι, -ῶμαι [in LXX for הָלַל hith., etc. ;] to boast or glory (in LXX, of joyous exultation, and so in the NT quotations, infr.; cf. DB, ii, 790b; Hort on Jas.1:9): absol., 1Co.1:31 (LXX) 1Co.4:7 13:3, 2Co.10:13 10:17" (LXX) 2Co.11:16 11:18 12:1 12:6, Eph.2:9, Jas.4:16; with accusative of thing(s), 2Co.9:2 11:30; before ἐν (LXX), Rom.2:23 5:3, 1Co.3:21, 2Co.5:12 10:15 11:12 12:5 12:9, Gal.6:13-14 Jas.1:9; ἐν (τ.) θεῷ, Rom.2:17 5:11; ἐν κυρίῳ, 1Co.1:31 (LXX) 2Co.10:17 (LXX); ἐν Χ. Ἰησοῦ, Php.3:3; before ἐπί with dative, Rom.5:2; περί, with genitive, 2Co.10:8; εἰς, 2Co.10:16; ὑπέρ, with genitive of person(s), 2Co.7:14 12:5; ἐνώπιον τ. θεοῦ, 1Co.1:29 (cf. ἐν, κατα-καυχάομαι).† (AS)

Usage: Occurs in 33 NT verses. KJV: (make) boast, glory, joy, rejoice See also: 1 Corinthians 1:29; 2 Corinthians 12:1; James 1:9.

Study Notes — Galatians 6:13

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Context — Final Warnings and Blessings

11See what large letters I am using to write to you with my own hand! 12Those who want to make a good impression outwardly are trying to compel you to be circumcised. They only do this to avoid persecution for the cross of Christ.

13For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.

14But as for me, may I never boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. 15For neither circumcision nor uncircumcision means anything. What counts is a new creation.

Cross References

	Reference	Text (BSB)
1	Philippians 3:3	For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh—
2	1 Corinthians 5:6	Your boasting is not good. Do you not know that a little leaven works through the whole batch of dough?
3	Romans 2:17–25	Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know His will and approve of what is superior because you are instructed by the law; if you are convinced that you are a guide for the blind, a light for those in darkness, an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth— you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God by breaking the law? As it is written: “God’s name is blasphemed among the Gentiles because of you.” Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.
4	2 Peter 2:19	They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him.
5	Matthew 23:3	So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach.
6	Matthew 23:15	Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.
7	2 Corinthians 11:18	Since many are boasting according to the flesh, I too will boast.
8	Matthew 23:23	Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former.
9	1 Corinthians 3:21	Therefore, stop boasting in men. All things are yours,
10	Romans 3:9–19	What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. As it is written: “There is no one righteous, not even one. There is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.” “Their throats are open graves; their tongues practice deceit.” “The venom of vipers is on their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood; ruin and misery lie in their wake, and the way of peace they have not known.” “There is no fear of God before their eyes.” Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.

Galatians 6:13 Summary

This verse is saying that some people who are pushing for circumcision are not even following God's laws themselves, but they want others to be circumcised so they can look good. This is a form of hypocrisy, as mentioned in Matthew 23:1-12, and is opposed to the true righteousness that comes through faith in Jesus Christ, as seen in Romans 3:21-25. Instead of trying to appear righteous through external actions, we should focus on our inner righteousness in Christ, as mentioned in Philippians 3:7-9. By doing so, we can boast in the cross of Christ, rather than in our own flesh or accomplishments, as mentioned in Galatians 6:14.

Frequently Asked Questions

What does it mean that the circumcised do not even keep the law themselves?

This means that those who are pushing for circumcision are not even following the law of Moses themselves, as seen in Romans 2:17-24, yet they want others to be circumcised to appear righteous.

Why do the circumcised want the Galatians to be circumcised?

The circumcised want the Galatians to be circumcised so they can boast in their flesh, or appear to be more righteous, as mentioned in the verse, which is contrary to the teachings of Jesus Christ in Matthew 23:1-12.

How does this relate to the cross of Christ?

The push for circumcision is an attempt to avoid persecution for the cross of Christ, as mentioned in Galatians 6:12, and is a form of self-righteousness that is opposed to the true righteousness that comes through faith in Jesus Christ, as seen in Philippians 3:7-9.

What is the main issue with the circumcised in this verse?

The main issue is their hypocrisy, as they do not keep the law themselves but want others to be circumcised to appear righteous, which is a form of external righteousness that is rejected by God, as seen in 1 Samuel 16:7.

Reflection Questions

In what ways do I try to appear righteous to others, and how can I instead focus on my inner righteousness in Christ?
How can I balance the desire to follow God's laws with the understanding that true righteousness comes through faith in Jesus Christ, not external actions?
What are some ways that I can boast in the cross of Christ, rather than in my own flesh or accomplishments?
How can I avoid being influenced by those who prioritize external appearances over true righteousness, and instead surround myself with people who encourage me to follow Christ?

Gill's Exposition on Galatians 6:13

But neither they themselves that are circumcised,.... That is, the pleaders for, and preachers of circumcision, whether they themselves were actually circumcised, or not; it means those that were of

Jamieson-Fausset-Brown on Galatians 6:13

For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

Matthew Poole's Commentary on Galatians 6:13

In this the hypocrisy of your false teachers discovereth itself, that whereas, by their being circumcised, they had declared themselves debtors to the whole law, and under an obligation entirely to keep it if they would be saved, yet they themselves did not keep it; only they were very zealous for this one thing, not out of any love they had to the law, but that they might glory of you, as their converts, being by them persuaded to be circumcised.

Trapp's Commentary on Galatians 6:13

13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. Ver. 13. Keep the law] Romans 2:23. Jerome doubteth not to pronounce that man accursed, that saith it is impossible to keep the law. Sed quid visum sit Hieronymo, nihil moramur; nos quid verum sit inquirimus, saith Calvin. But let Jerome hold as he will, we know there is no such thing. That they may glory in your flesh] That they may pride themselves in the multitude of their followers, and curry favour with the Jews by gaining many proselytes.

Ellicott's Commentary on Galatians 6:13

(13) Their insincerity is shown by the fact that they are not really careful to observe the Law. What they do is only to serve as a blind, that they may be able to point to your mutilated flesh as the visible sign of their success in gaining proselytes. They themselves who are circumcised.—The expression in the Greek includes, not only those who were circumcised themselves, but also those who were for circumcising others. Glory in your flesh.—Make a boast of getting this rite performed upon your bodies.

Adam Clarke's Commentary on Galatians 6:13

Verse 13. Neither they themselves who are circumcised] They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, but that they were circumcised.

Cambridge Bible on Galatians 6:13

13. He justifies the imputation of a bad motive, by a fact which cannot be denied. The Judaizers could not pretend that they so complied with the terms of the Law as perfectly to fulfil its requirements. They could not be justified by the Law. They acknowledged in some sense their need of Christ. And if so, why impose one of the legal ceremonies as necessary to salvation? Their real object is to gain a party triumph, that they may make Christian converts into Jewish proselytes.neither they themselves] Better, ‘not even they themselves’.who are circumcised] Lit. ‘the circumcised’, those on whom the rite is imposed as a condition of salvation, and therefore of course those also who imposed it. Another rendering, for which there is considerable authority, is, ‘who have been circumcised’. It does not, however, suit the argument so well as the present participle.keep the law] This does not refer, as some suppose, to the impossibility of keeping strictly the ceremonial law, owing to the distance of many from Jerusalem and similar causes, nor to the insincerity of the men themselves, who were not enough in earnest to observe it rigorously; but, as explained above, to the moral impossibility of fulfilling the Law, on which St Paul so frequently insists, owing to the fallen nature of man.glory in your flesh] boast in your submission to an outward ordinance. See note on Galatians 6:12. In the later history of the Church there have been instances of the same tendency on the part of those who have gloried in the number of converts admitted to Baptism, without regard to the spiritual change of which it is the token and pledge.

Barnes' Notes on Galatians 6:13

For neither they themselves who are circumcised - The Jewish teachers, or perhaps all Jews.

Sermons on Galatians 6:13

	Sermon	Description
	Two Safety Reminders: Rejoice and Beware by James Jennings by James Malachi Jennings	This sermon from Philippians emphasizes the importance of rejoicing in the Lord and being aware of false teachers who promote a works-based salvation. Paul warns against the circum
	Day 54, Acts 15 by David Servant	David Servant preaches on the similarities between Acts 15 and Paul's letter to the Galatians, emphasizing the issue of circumcision and the Law of Moses faced by the early church.
	The Spiritual Conflict by J.C. Philpot	J.C. Philpot preaches about the internal conflict between the flesh and the spirit, highlighting the opposing desires and actions of these two principles within believers. He empha
	A Passion to Know Him by Charles Stanley	In this sermon, the speaker emphasizes the importance of knowing Jesus Christ not only as Savior but also as Lord. Many people are content with knowing Jesus as their Savior becaus
	"We Are in Grave Danger, when..." by Leonard Ravenhill	This sermon emphasizes the danger of placing our confidence in our own accomplishments rather than in Jesus. It warns against the folly of relying on personal achievements, highlig
	Kber-01 the Coming Holocaust 1 of 3 by Art Katz	In this sermon, the speaker begins by expressing gratitude for the opportunity to hear the word of God and emphasizes the importance of being changed by it. He then introduces the
	The Need and Personality of the Holy Spirit by Dan Augsburger	In this sermon, the speaker emphasizes the importance of reviewing objectives for the Sabbath service. The three objectives mentioned are to honor God, bring members together, and