Verse (Click for Chapter) New International Version What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. New Living Translation This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise. English Standard Version This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. Berean Standard Bible What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. Berean Literal Bible Now I say this: The Law, having come four hundred and thirty years afterward, does not annul the covenant having been confirmed beforehand by God, so as to nullify the promise. King James Bible 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. New King James Version And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. New American Standard Bible What I am saying is this: the Law, which came 430 years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. NASB 1995 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. NASB 1977 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. Legacy Standard Bible And what I am saying is this: the Law, which came 430 years later, does not invalidate a covenant previously ratified by God, so as to abolish the promise. Amplified Bible This is what I mean: the Law, which came into existence four hundred and thirty years later [after the covenant concerning the coming Messiah], does not and cannot invalidate the covenant previously established by God, so as to abolish the promise. Christian Standard Bible My point is this: The law, which came 430 years later, does not invalidate a covenant previously established by God and thus cancel the promise. Holman Christian Standard Bible And I say this: The law, which came 430 years later, does not revoke a covenant that was previously ratified by God and cancel the promise. American Standard Version 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. Contemporary English Version What I am saying is that the Law cannot change or cancel God's promise made 430 years before the Law was given. English Revised Version 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. GOD'S WORD® Translation This is what I mean: The laws [given to Moses] 430 years after God had already put his promise [to Abraham] into effect didn't cancel the promise [to Abraham]. Good News Translation What I mean is that God made a covenant with Abraham and promised to keep it. The Law, which was given four hundred and thirty years later, cannot break that covenant and cancel God's promise. International Standard Version This is what I mean: The Law that came 430 years later did not cancel the covenant that God ratified previously. The promise was never nullified. Majority Standard Bible What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God in Christ, so as to nullify the promise. NET Bible What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise. New Heart English Bible Now I say this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to cancel the promise. Webster's Bible Translation And this I say, that the covenant that was confirmed before by God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of no effect. Weymouth New Testament I mean that the Covenant which God had already formally made is not abrogated by the Law which was given four hundred and thirty years later--so as to annul the promise. World English Bible Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. Literal Translations Literal Standard Versionand this I say, a covenant confirmed before by God to Christ, the Law, that came four hundred and thirty years after, does not set aside, to make void the promise, Berean Literal Bible Now I say this: The Law, having come four hundred and thirty years afterward, does not annul the covenant having been confirmed beforehand by God, so as to nullify the promise. Young's Literal Translation 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, Smith's Literal Translation And I say this, the covenant confirmed before by God in Christ, the law, having been after four hundred and thirty years, does not annul, to neglect the promise. Catholic Translations Douay-Rheims BibleNow this I say, that the testament which was confirmed by God, the law which was made after four hundred and thirty years, doth not disannul, to make the promise of no effect. Catholic Public Domain Version But I say this: the testament confirmed by God, which, after four hundred and thirty years became the Law, does not nullify, so as to make the promise empty. New American Bible This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to cancel the promise. New Revised Standard Version My point is this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to nullify the promise. Translations from Aramaic Lamsa BibleAnd this I say, that the covenant which was previously confirmed of God in Christ cannot be repudiated and the promise nullified by the law which came four hundred and thirty years later. Aramaic Bible in Plain English But I say this: The Covenant which was confirmed from the first by God in The Messiah, The Written Law which was 430 years afterward, cannot cast off and cancel The Promise. NT Translations Anderson New TestamentAnd this I affirm, that the covenant which had been before confirmed by God with respect to Christ, the law, which was four hundred and thirty years after, could not annul so as to make the promise of no effect. Godbey New Testament And I say this; The law which was given after four hundred and thirty years, does not disannul the covenant which had been before confirmed of God, so as to make the promise of none effect. Haweis New Testament Now this I say, the covenant confirmed of God to Christ, the law, which was given three hundred and thirty years after, cannot disannul, so as to vacate the promise. Mace New Testament this therefore I say, that the law, which was not till four hundred and thirty years after, cannot disannul the promise, that was ratified before by God, so as to set the promise afoot. Weymouth New Testament I mean that the Covenant which God had already formally made is not abrogated by the Law which was given four hundred and thirty years later--so as to annul the promise. Worrell New Testament But this I say: A covenant previously confirmed by God, the law, which came into existence four hundred and thirty years later, does not invalidate, that it should make the promise of no effect. Worsley New Testament This then I say, that the law, which was given four hundred and thirty years after, cannot disannul the covenant, which was so long before confirmed by God unto Christ, to make void the promise. Additional Translations ... Audio Bible Context The Purpose of the Law…16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ. 17 What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. 18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.… Cross References Genesis 15:13-14 Then the LORD said to Abram, “Know for certain that your descendants will be strangers in a land that is not their own, and they will be enslaved and mistreated four hundred years. / But I will judge the nation they serve as slaves, and afterward they will depart with many possessions. Genesis 15:18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land—from the river of Egypt to the great River Euphrates— Genesis 17:7 I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you. Genesis 22:18 And through your offspring all nations of the earth will be blessed, because you have obeyed My voice.” Exodus 12:40-41 Now the duration of the Israelites’ stay in Egypt was 430 years. / At the end of the 430 years, to the very day, all the LORD’s divisions went out of the land of Egypt. Exodus 24:7-8 Then he took the Book of the Covenant and read it to the people, who replied, “All that the LORD has spoken we will do, and we will be obedient.” / So Moses took the blood, splattered it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” Deuteronomy 7:9 Know therefore that the LORD your God is God, the faithful God who keeps His covenant of loving devotion for a thousand generations of those who love Him and keep His commandments. 2 Samuel 7:12-16 And when your days are fulfilled and you rest with your fathers, I will raise up your descendant after you, who will come from your own body, and I will establish his kingdom. / He will build a house for My Name, and I will establish the throne of his kingdom forever. / I will be his Father, and he will be My son. When he does wrong, I will discipline him with the rod of men and with the blows of the sons of men. ... Psalm 105:8-10 He remembers His covenant forever, the word He ordained for a thousand generations— / the covenant He made with Abraham, and the oath He swore to Isaac. / He confirmed it to Jacob as a decree, to Israel as an everlasting covenant: Isaiah 54:10 Though the mountains may be removed and the hills may be shaken, My loving devotion will not depart from you, and My covenant of peace will not be broken,” says the LORD, who has compassion on you. Jeremiah 31:31-34 Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. / It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt—a covenant they broke, though I was a husband to them,” declares the LORD. / “But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people. ... Acts 7:6-7 God told him that his descendants would be foreigners in a strange land, and that they would be enslaved and mistreated four hundred years. / ‘But I will punish the nation that enslaves them,’ God said, ‘and afterward they will come forth and worship Me in this place.’ Romans 4:13-14 For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. / For if those who live by the law are heirs, faith is useless and the promise is worthless, Romans 4:16-17 Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all. / As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist. Romans 5:20 The law came in so that the trespass would increase; but where sin increased, grace increased all the more, Treasury of Scripture 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 cancel, that it should make the promise of none effect. this. Galatians 5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 1 Corinthians 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 1 Corinthians 7:29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; the covenant. Genesis 15:18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: Genesis 17:7,8,19 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee… Luke 1:68-79 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, … which. Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; Exodus 12:40,41 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years… Acts 7:6 And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. cannot. Galatians 3:15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Job 40:8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? Isaiah 14:27 For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? that it. Galatians 3:21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. Numbers 23:19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Romans 4:13,14 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith… Jump to Previous Abrogated Afterward Already Annul Beforehand Christ Confirmed Covenant Disannul Effect End Established Formally Four Hundred Introduced Law Mean Nullify Promise Thirty Undertaking Void YearsJump to Next Abrogated Afterward Already Annul Beforehand Christ Confirmed Covenant Disannul Effect End Established Formally Four Hundred Introduced Law Mean Nullify Promise Thirty Undertaking Void YearsGalatians 3 1. He asks what moved them to leave the faith, and hold onto the law.6. Those who believe are justified, 9. and blessed with Abraham. 10. And this he shows by many reasons. 15. The purpose of the Law 26. You are sons of God What I mean is this This phrase serves as a clarifying statement from the Apostle Paul. In the Greek, the phrase is "τοῦτο δὲ λέγω" (touto de legō), which indicates that Paul is about to explain or summarize his argument. This is a common rhetorical device used by Paul to ensure that his readers understand the point he is making. It underscores the importance of clarity in teaching and the need for believers to grasp the foundational truths of their faith. The law introduced 430 years later does not set aside the covenant previously established by God so as to nullify the promise This verse contains the direct inference from the argument stated in Galatians 3:15. When a document has been sealed, no subsequent addition can affect it. The Law was subsequent to the promise; therefore the Law cannot affect it. And this I say.--Now, what I mean to say is this; the inference that I intend to draw is this. Confirmed before of God--i.e., confirmed by God before the giving of the Law. In Christ.--These words are omitted in the group of oldest MSS., and should certainly be struck out. If retained, the translation should be: unto Christ--i.e., "with a view to Christ," to find its fulfilment in Christ. Four hundred and thirty years after.--The giving of the Law from Mount Sinai is thus placed four hundred and thirty years after the giving of the promise to Abraham. This would include the two periods of the sojourn of the patriarchs in Canaan and the sojourn in Egypt. According to another system of chronology, the sojourn in Egypt alone occupied four hundred and thirty--or, in round numbers, four hundred--years. Thus, in Genesis 15:13, Abraham is warned that his seed is to be a stranger in a land that is not theirs, and to be afflicted "four hundred years." In Exodus 12:40 it is expressly stated that "the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years." In Acts 7:6 the prophecy of Genesis 15:13 is quoted: the people were to be "entreated evil four hundred years." It is noticeable, however, that in Exodus 12:40, which is the least ambiguous of the three passages, the L.XX. and Samaritan Pentateuch add, "and in the land of Canaan," so as to make the four hundred and thirty years cover the whole of the two periods, in agreement with the present passage. It has been thought that an examination of the genealogy of Levi favours the same reckoning. It would seem, however, that there were two systems of chronology really current. Josephus adopts both in different parts of his writings (comp. Ant. ii. 15, ? 2, with Ant. ii. 9, ? 1; Wars, v. 9, ? 4), and both are represented in other writers of the period, or not very much later. It is possible that the shorter reckoning may have arisen from difficulties observed in the longer, though it may be questioned whether it does not raise greater difficulties itself. . . . Verse 17. - And this I say, that the covenant, that was confirmed before of God in Christ (τοῦτο δὲ λέγω διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ [Receptus adds, εἰς Ξριστόν]); and I say this: a covenant confirmed before of God. We have here the application of the aphorism laid down in ver. 15. "And I say this;" that is," And what I have to say is this." As God had already before made a solemn covenant with Abraham and his seed, the Law given so long after cannot have been intended to do away with it; fundamental principles of even human civil equity disallow of any such procedure. "Confirmed before." If the confirmation or ratification is to be distinguished as additional to the solemn announcement, we may find it either in the "seal" of circumcision (Romans 4:11), or in the oath "with which God interposed" (Hebrews 6:17) after the sacrifice of Isaac. The words εἰς Ξειστόν, "with reference to Christ," are expunged from the text by most recent editors. If genuine, they would seem intended to emphasize that position of "Christ" (i.e. in effect his Church) as future copartner with Abraham, which has been already affirmed in the preceding verse. The Law, which was four hundred and thirty years after (ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη [Receptus reads ἔτη before τετρακόσια, instead of here, with no difference to the sense] εγεονὼς νόμος); the Law, having come into existence four hundred and thirty years after. This number of years the apostle finds in Exodus 12:40, 41. In the Hebrew text of that passage this term of four hundred and thirty years defines the stay of the Israelites" in Egypt." But in the Septuagint, as well as in the Samaritan text, the term defines the sojourn of the Israelites ("themselves and their fathers" is, according to Tischendorf, added in the Alexandrian manuscript) "in the laud of Egypt and in the land of Canaan." With the view presented by this Septuagintal version agrees a definite statement of Josephus ('Ant.,' 2:15, 2), "They left Egypt... four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt." In two other passages, however ('Ant.,' 2:09, 1; 'Bell. Jud.,' 5:09, 4), Josephus speaks of the affliction in Egypt as lasting "four hundred years;" probably following in this computation the period mentioned in the Divine communication recorded in Genesis 15:13, and cited by St. Stephen (Acts 7:6) in his defence. It is unnecessary here to attempt to determine the chronological question, which is one not free from difficulty. Our readers are referred to some valuable observations of Canon Cook's, in his note on Exodus 12:40; who on apparently strong grounds considers that a longer period than two hundred and fifteen years must be allowed for the sojourn in Egypt (see, however, Mr. Reginald S. Peele's article, "Chronology," in 'Dictionary of the Bible,' vol. 1. pp. 321,322). If the Hebrew text of Exodus 12:40 as we have it is correct, and if the Septuagintal version of it errs in including the sojourn of the patriarchs in Canoan in the there mentioned period of four hundred and thirty years, then the number of years which the apostle here specifies, counting apparently from Abraham's arrival in Canaan when he received the first of the promises cited above in the note on ver. 16, is less than he would have been justified in stating by the interval between Abraham's arrival in Canaan and Jacob's going down into Egypt. But, however, even if the apostle's mind adverted to this particular point at all, which may or may not have been the case, it plainly would not have been worth his while to surprise and perplex his readers by specifying a number of years different from that which they found in the Greek Bible, which both he and they were accustomed to use, even though the greater number would have in a slight degree added to the force of his argument. Cannot dis-annul (οὐκ ἀκυροῖ); doth not disannul. The present tense is used, because the apostle is describing the present position. That it should make the promise of none effect (εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν). The "covenant" is here to a certain degree distinguished from "the promise." The latter, being the fundamental and characteristic portion of the former, is brought prominently forward, for the purpose of illustrating the character of the Christian economy as being above all things one of grace and gratuitous bestowment. The feeling also, perhaps, underlies the words that with one of generous spirit - and who so large-hearted and munificent as God? - in proportion as a promise which he has given is large and spontaneous, and the expectation raised by it eager and joyous, in that proportion is it impossible for him to baulk the promisee of his hope. The "promise" was "To thee and to thy seed will I give this land;" the "covenant," that Jehovah would be their God, and that they should recognize him as such.Parallel Commentaries ... Greek What I meanλέγω (legō) Verb - Present Indicative Active - 1st Person Singular Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command. [is] this: Τοῦτο (Touto) Demonstrative Pronoun - Accusative Neuter Singular Strong's 3778: This; he, she, it. [The] Law νόμος (nomos) Noun - Nominative Masculine Singular Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively. that came γεγονὼς (gegonōs) Verb - Perfect Participle Active - Nominative Masculine Singular Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude. 430 {} τετρακόσια (tetrakosia) Adjective - Accusative Neuter Plural Strong's 5071: Four hundred. Plural from tessares and hekaton; four hundred. years ἔτη (etē) Noun - Accusative Neuter Plural Strong's 2094: A year. Apparently a primary word; a year. later μετὰ (meta) Preposition Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives. does not revoke ἀκυροῖ (akyroi) Verb - Present Indicative Active - 3rd Person Singular Strong's 208: To annul, make of no effect, cancel. To invalidate. [the] covenant διαθήκην (diathēkēn) Noun - Accusative Feminine Singular Strong's 1242: From diatithemai; properly, a disposition, i.e. a contract. previously established προκεκυρωμένην (prokekyrōmenēn) Verb - Perfect Participle Middle or Passive - Accusative Feminine Singular Strong's 4300: To establish or ratify before. From pro and kuroo; to ratify previously. by ὑπὸ (hypo) Preposition Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when). God, Θεοῦ (Theou) Noun - Genitive Masculine Singular Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very. so as εἰς (eis) Preposition Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. to cancel καταργῆσαι (katargēsai) Verb - Aorist Infinitive Active Strong's 2673: From kata and argeo; to be entirely idle, literally or figuratively. the τὴν (tēn) Article - Accusative Feminine Singular Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. promise. ἐπαγγελίαν (epangelian) Noun - Accusative Feminine Singular Strong's 1860: A promise. From epaggello; an announcement. Links Galatians 3:17 NIVGalatians 3:17 NLT Galatians 3:17 ESV Galatians 3:17 NASB Galatians 3:17 KJV Galatians 3:17 BibleApps.com Galatians 3:17 Biblia Paralela Galatians 3:17 Chinese Bible Galatians 3:17 French Bible Galatians 3:17 Catholic Bible NT Letters: Galatians 3:17 Now I say this (Gal. Ga) |
    |