KJV: And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
YLT: and this I say, A covenant confirmed before by God to Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,
Darby: Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect.
ASV: Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
| Τοῦτο | This |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| διαθήκην | [The] covenant |
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Parse: Noun, Accusative Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| προκεκυρωμένην | having been confirmed beforehand |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular Root: προκυρόω Sense: to sanction, ratify, or establish beforehand. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μετὰ | afterward |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| τετρακόσια | four hundred |
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Parse: Adjective, Accusative Neuter Plural Root: τετρακόσιοι Sense: four hundred. |
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| τριάκοντα | thirty |
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Parse: Adjective, Accusative Neuter Plural Root: τριάκοντα Sense: thirty. |
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| ἔτη | years |
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Parse: Noun, Accusative Neuter Plural Root: ἔτος Sense: year. |
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| γεγονὼς | having come |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: γίνομαι Sense: to become, i. |
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| νόμος | [the] law |
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Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| ἀκυροῖ | does annul |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀκυρόω Sense: to render void, deprive of force and authority. |
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| εἰς | so as |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| καταργῆσαι | to nullify |
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Parse: Verb, Aorist Infinitive Active Root: καταργέω Sense: to render idle, unemployed, inactivate, inoperative. |
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| ἐπαγγελίαν | promise |
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Parse: Noun, Accusative Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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Greek Commentary for Galatians 3:17
Now I mean this. He comes back to his main point and is not carried afield by the special application of σπερμα sperma to Christ. [source]
Perfect passive participle of προκυροω prokuroō in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in προ pro and υπο του τεου hupo tou theou (by God) and in μετα meta (after) as Burton shows. Four hundred and thirty years after (μετα τετρακοσια και τριακοντα ετη meta tetrakosia kai triakonta etē). Literally, “after four hundred and thirty years.” This is the date in Exodus 12:40 for the sojourn in Egypt (cf. Genesis 15:13). But the lxx adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. Acts 7:6. It is immaterial to Paul‘s argument which chronology is adopted except that “the longer the covenant had been in force the more impressive is his statement” (Burton). Doth not disannul Late verb ακυροω akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α a privative and κυρος kuros authority). On καταργησαι katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Literally, “after four hundred and thirty years.” This is the date in Exodus 12:40 for the sojourn in Egypt (cf. Genesis 15:13). But the lxx adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. Acts 7:6. It is immaterial to Paul‘s argument which chronology is adopted except that “the longer the covenant had been in force the more impressive is his statement” (Burton). [source]
Late verb ακυροω akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α a privative and κυρος kuros authority). On καταργησαι katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26. [source]
Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι , 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15to the inviolable stability of God's covenant. [source]
Bengel remarks: “The greatness of the interval increases the authority of the promise.” [source]
See on Romans 3:3. [source]
Reverse Greek Commentary Search for Galatians 3:17
It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. Κυρος Kuros means force or authority, ακυρος akuros is without authority, null and void. It is a late verb, ακυροω akuroō but in the lxx, Galatians 3:17; and in the papyri. Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God‘s law is annulled by their hairsplitting technicalities and immoral conduct. [source]
See note on Matthew 15:6 for the word akurountes invalidating, a stronger word than athetein to set aside, in Mark 7:9. See both used in Galatians 3:15, Galatians 3:17. Setting aside does invalidate. [source]
The A. V. omits the very important καὶ , also (Rev.), which, as Trench observes, is the key-word of the sentence. Besides being barren in itself, it also injures the soil. “Not only is it unfruitful, but it draws away the juices which the vines would extract from the earth, intercepts the sun, and occupies room” (Bengel). The verb cumbereth ( καταργεῖ ) means to make of no effect. So Romans 3:3, Romans 3:31; Galatians 3:17. Cumbereth expresses the meaning in a very general and comprehensive way. The specific elements included in it are expressed by Bengel above. De Wette, makes the land unfruitful. See on barren and unfruitful, 2 Peter 1:8. [source]
Shall be a sojourner, Παροικος Paroikos In a strange land (εν γηι αλλοτριαι en gēi allotriāi). In a land not one‘s own, that belongs to another, alien as in Matthew 17:25., which see. Four hundred years Accusative of duration of time. As in Genesis 15:13, but a round number as in Exodus 12:40 the time is 430 years. But in Galatians 3:17 Paul, following the lxx in Exodus 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt. [source]
Accusative of duration of time. As in Genesis 15:13, but a round number as in Exodus 12:40 the time is 430 years. But in Galatians 3:17 Paul, following the lxx in Exodus 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt. [source]
See on Matthew 26:28. Those concluded with the patriarchs since Abraham. See Galatians 3:16, Galatians 3:17; Ephesians 2:12. The plural never occurs in the Old Testament. See on Hebrews 9:16. [source]
A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Galatians 3:17; Ephesians 4:17. [source]
Introducing a continued, explanatory discussion. Comp. Galatians 3:17; Galatians 5:16; 1 Corinthians 1:12. [source]
Emphatic, as making for his conclusion in Galatians 3:17. There can be no disannulling by the law of a promise made not only to Abraham, but to his seed. [source]
d The course of thought is as follows. The main point is that the promises to Abraham continue to hold for Christian believers (Galatians 3:17). It might be objected that the law made these promises void. After stating that a human covenant is not invalidated or added to by any one, he would argue from this analogy that a covenant of God is not annulled by the law which came afterwards. But before reaching this point, he must call attention to the fact that the promises were given, not to Abraham only, but to his descendants. Hence it follows that the covenant was not a mere temporary contract, made to last only up to the time of the law. Even a man's covenant remains uncancelled and without additions. Similarly, God's covenant-promises to Abraham remain valid; and this is made certain by the fact that the promises were given not only to Abraham but to his seed; and since the singular, seed, is used, and not seeds, it is evident that Christ is meant. [source]
Logical use of νυν nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
“A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]