KJV: 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.
YLT: Brethren, as a man I say it, even of man a confirmed covenant no one doth make void or doth add to,
Darby: Brethren, (I speak according to man,) even man's confirmed covenant no one sets aside, or adds other dispositions to.
ASV: Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.
Ἀδελφοί | Brothers |
Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἄνθρωπον | man |
Parse: Noun, Accusative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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λέγω | I am speaking |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ὅμως | Even |
Parse: Conjunction Root: ὅμως Sense: nevertheless, yet. |
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ἀνθρώπου | of man |
Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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κεκυρωμένην | having been ratified |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular Root: κυρόω Sense: to make valid. |
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διαθήκην | a covenant |
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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οὐδεὶς | no one |
Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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ἀθετεῖ | sets aside |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀθετέω Sense: to do away with, to set aside, disregard. |
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ἐπιδιατάσσεται | adds thereto |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐπιδιατάσσομαι Sense: to ordain besides, to add something to what has been ordained. |
Greek Commentary for Galatians 3:15
After the custom and practice of men, an illustration from life. [source]
Literally, “Yet a man‘s covenant ratified.” On Διατηκη Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void (ατετει athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. Addeth thereto Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. [source]
Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11. Comp. ἀνθρώπινος asa man, Romans 6:19. [source]
The A.V. and Rev. give the correct sense, but the order of the Greek is peculiar. Ὅμως yetproperly belongs to οὐδεὶς noman: “Though a man's covenant yet no man disannulleth it.” But ὅμως is taken out of its natural place, and put at the beginning of the clause, before ἀνθρώπου , so that the Greek literally reads: “Yet a man's covenant confirmed no one disannulleth, etc.” A similar displacement occurs 1 Corinthians 14:7. [source]
Not testament. See on Matthew 26:28, and see on Hebrews 9:16. [source]
PoSee 2 Corinthians 2:8. In lxx, Genesis 23:20; Leviticus 25:30; 4Macc. 7:9. From κῦρος supremepower. Hence the verb carries the sense of authoritative confirmation, in this case by the contracting parties. [source]
See on bring to nothing, 1 Corinthians 1:19. Rev. maketh void. [source]
N.T.oAdds new specifications or conditions to the original covenant, which is contrary to law. Comp. ἐπιδιαθήκη a second will or codicil, Joseph B. J. 2:2,3; Ant. 17:9,4. The doctrine of the Judaisers, while virtually annulling the promise, was apparently only the imposing of new conditions. In either case it was a violation of the covenant. [source]
Reverse Greek Commentary Search for Galatians 3:15
From διατίθημι , to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18). Covenant is the general Old Testament sense of the word (1 Kings 20:34; Isaiah 28:15; Hebrews 9:15-17); and so in the New Testament. Compare Mark 14:24; Luke 1:72; Luke 22:20; Acts 3:25; Acts 7:8. Bishop Lightfoot, on Galatians 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Hebrews 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on 1 Samuel 18:3. Render here as Rev., covenant. [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]
For the old ομως homōs see 1 Corinthians 14:7; Galatians 3:15 (only other examples in N.T.), here only with μεντοι mentoi “but yet,” and και kai “even.” In spite of what has just been said “many These actually “believed on him” Like the whispered talk in John 7:13 “because of the fear of the Jews.” Once the Pharisees sneeringly asked the officers (John 7:48): “Hath any one of the rulers believed on him?” And now “many of the rulers have believed on him.” They did not confess Negative imperfect in contrast to the punctiliar aorist επιστευσαν episteusan “They kept on not confessing.” How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. Lest they should be put out of the synagogue Cf. John 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (John 16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these “believing elders.” More than They preferred the glory and praise of men more than the glory and praise of God. How apropos these words are to some suave cowards today. [source]
See note on Galatians 3:15 for same phrase. As if to say, “pardon me for this line of argument.” Tholuck says that the rabbis often used κατα αντρωπον kata anthrōpon and τι ερουμεν ti eroumen Paul had not forgotten his rabbinical training. [source]
“I speak a human word.” He begs pardon for using “slaving” in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See note on Romans 3:5; Galatians 3:15 where he uses κατα αντρωπον kata anthrōpon [source]
This common verb συνιστημι sunistēmi to send together, occurs in the N.T. in two senses, either to introduce, to commend (2 Corinthians 3:1; 2 Corinthians 4:2) or to prove, to establish (2 Corinthians 7:11; Galatians 2:18; Romans 5:8). Either makes good sense here. Who visiteth the wrath (ο επιπερων την οργην ho epipherōn tēn orgēn). “Who brings on the wrath,” “the inflicter of the anger” (Vaughan). I speak as a man See note on Galatians 3:15 for same phrase. As if to say, “pardon me for this line of argument.” Tholuck says that the rabbis often used κατα αντρωπον kata anthrōpon and τι ερουμεν ti eroumen Paul had not forgotten his rabbinical training. [source]
Negative answer expected. Paul uses κατα αντρωπον kata anthrōpon six times (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11; Galatians 3:15; Romans 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture. [source]
The verb is found only here and Galatians 3:15. From κύρος supremepower, authority. Hence to take judicial resolution to treat the offender with brotherly love. [source]
First aorist active infinitive of old verb κυροω kuroō to make valid, to ratify, from κυρος kuros (head, authority). In N.T. only here and Galatians 3:15. [source]
Late Koiné{[28928]}š compound verb from επι epi and χορηγεω chorēgeō just below (1 Peter 4:11). Χορηγος Chorēgos is old word for leader of a chorus (χοροσ ηγεομαι chorosεπιχορηγεω hēgeomai) or chorus-leader. The verb means to furnish a chorus at one‘s own expense, then to supply in general. N.T. examples of πλητυνει epichorēgeō are 2 Corinthians 9:10; Galatians 3:15; Colossians 2:19; 2 Peter 1:5. [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]
d In the analogy of Galatians 3:15there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaisers insisted on addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise dependent upon the fulfilling of the law. Paul, on the other hand, holds that the Judaistic addition involves invalidation. Salvation must rest either upon the promise or upon the law. The Judaiser said, upon the promise and the law. For God gave the inheritance to Abraham by promise. It has been shown that the law did not abrogate the promise. Hence, if the inheritance be of the law it is no more of the promise. Comp. Romans 4:14. [source]
Annul or invalidate. Comp. Mark 7:9; 1 Corinthians 1:19; Galatians 3:15. [source]
First aorist passive of προστιτημι prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν Charin is the adverbial accusative of χαρις charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις Parabasis from παραβαινω parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα achris an elthēi to sperma). Future time with αχρις αν achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things. [source]
Ἁθετεῖν is to set aside, do away with, reject or slight. See Mark 6:26; Luke 10:16; Hebrews 10:28. Often in lxx. Πίστιν is pledge: so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In lxx, Galatians href="/desk/?q=ga+3:15&sr=1">Galatians 3:15, διαθήκην ἀθετεῖν torender a covenant void. In lxx with oath, 2 Chronicles 36:13. Psalm 14:4: “He that sweareth to his neighbor καὶ οὐκ ἀθετῶν. ” Psalm 88:34; 131:11; 1 Maccabees 6:62. The meaning here is, having broken their first pledge; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure. [source]
Closing the sentence with a word of affection. Compare Galatians 3:15; Galatians 6:1. [source]
The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]
The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15. We say today “The New Testament” (Novum Testamentum) rather than “ The New Covenant.” Both terms are pertinent. That made it Genitive of the articular second aorist middle participle of διατιτημι diatithēmi from which διατηκη diathēkē comes. The notion of will here falls in with κληρονομια klēronomia (inheritance, 1 Peter 1:4) as well as with τανατος thanatos (death). Of force Stable, firm as in Hebrews 3:6, Hebrews 3:14. Where there hath been death “In the case of dead people.” A will is only operative then. For doth it ever avail while he that made it liveth? This is a possible punctuation with μη ποτε mē pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε tote (then) instead of ποτε pote The use of μη mē in a causal sentence is allowable (John 3:18, οτι μη hoti mē). [source]