Galatians 3:17
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 Study 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 cancel 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.

New American Standard Bible
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.

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.

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.

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.

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.

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.

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.

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.

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.

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].

New American Standard 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.

Jubilee Bible 2000
And this I say that regarding the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot cancel it, that it should make the promise of no effect.

King James 2000 Bible
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.

American King James Version
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.

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.

Douay-Rheims Bible
Now 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.

Darby Bible Translation
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.

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.

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.

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,
Study Bible
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. 17What I mean is this: The Law that came 430 years later does not revoke the covenant previously established by God, so as to cancel 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
Then the LORD said to Abram, "Know for certain that your descendants will be strangers in a land that is not their own; they will be enslaved and mistreated four hundred years.

Exodus 12:40
Now the duration of the Israelites' stay in Egypt was 430 years.

Psalm 105:9
the covenant He made with Abraham, and the oath He swore to Isaac.

Acts 7:6
God told him that his descendants would be foreigners in a strange land, and they would be enslaved and mistreated four hundred years.

Ephesians 2:12
remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.

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…







Lexicon
What I mean
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 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 Greek 3778: This; he, she, it.

[The] Law
νόμος (nomos)
Noun - Nominative Masculine Singular
Strong's Greek 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 Greek 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 Greek 5071: Four hundred. Plural from tessares and hekaton; four hundred.

years
ἔτη (etē)
Noun - Accusative Neuter Plural
Strong's Greek 2094: A year. Apparently a primary word; a year.

later
μετὰ (meta)
Preposition
Strong's Greek 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 Greek 208: To annul, make of no effect, cancel. To invalidate.

[the] covenant
διαθήκην (diathēkēn)
Noun - Accusative Feminine Singular
Strong's Greek 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 Greek 4300: To establish or ratify before. From pro and kuroo; to ratify previously.

by
ὑπὸ (hypo)
Preposition
Strong's Greek 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 Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

so as
εἰς (eis)
Preposition
Strong's Greek 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 Greek 2673: From kata and argeo; to be entirely idle, literally or figuratively.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 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 Greek 1860: A promise. From epaggello; an announcement.
(17) The fulfilment of the promise is thus to be seen in the Messianic dispensation now begun. The Law, which was given four hundred and thirty years after the promise, had no power to cancel it.

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 ( 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. 3:15-18 The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
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Alphabetical: 430 am and as aside away by came covenant do does established four God hundred I introduced invalidate is later law mean not nullify previously promise ratified saying set so The thirty this thus to What which with years

NT Letters: Galatians 3:17 Now I say this (Gal. Ga) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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