The Law's Temporary Role and the Promise
Galatians 3:15-25
Gal.3.15 - Details
Translation
Original Text
Morphology
- Αδελφοι: NOUN,voc,pl,m
- κατα: PREP
- ανθρωπον: NOUN,acc,sg,m
- λεγω·ομως: VERB,pres,act,ind,1,sg
- ανθρωπου: NOUN,gen,sg,m
- κεκυρωμενην: PART,perf,pass,acc,sg,f
- διαθηκην: NOUN,acc,sg,f
- ουδεις: PRON,nom,sg,m
- αθετει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- επιδιατασσεται: VERB,pres,mid/pass,ind,3,sg
Parallels
- Genesis 15:17-18 (structural): The divine covenant with Abram is ritually confirmed (the covenant-cutting), providing the background for Paul’s language of a ratified, binding agreement.
- Exodus 24:6-8 (verbal): The Sinai covenant is explicitly ratified and sealed with blood, echoing Paul’s use of ‘ratified’ (κεκυρωμένην) to describe a covenant that cannot simply be annulled.
- Romans 4:13 (thematic): Paul argues there that the promise to Abraham and his offspring rests on promise, not the law—parallel to Galatians’ point that an earlier covenant (the promise) is not set aside by a later human ordinance.
- Jeremiah 31:31-34 (allusion): The prophetic promise of a ‘new covenant’ invoked elsewhere by Paul (cf. Gal. 3–4) undergirds his argument about the permanency and divine origin of covenantal promises rather than their abrogation by subsequent law.
Alternative generated candidates
- Brethren, I speak in human terms: even a human covenant, once ratified, no one sets aside or adds to.
- Brothers, I speak in human terms: even a human covenant, once ratified, no one annuls or adds to.
Gal.3.16 - Details
Translation
Original Text
Morphology
- τω: ART,dat,sg,m
- δε: CONJ
- Αβρααμ: NOUN,nom,sg,m
- ερρεθησαν: VERB,aor,pass,ind,3,pl
- αι: ART,nom,pl,f
- επαγγελιαι: NOUN,nom,pl,f
- και: CONJ
- τω: ART,dat,sg,m
- σπερματι: NOUN,dat,sg,n
- αυτου·ου: PRON,gen,sg,m+PART
- λεγει·Και: VERB,pres,act,ind,3,sg
- τοις: ART,dat,pl,n
- σπερμασιν: NOUN,dat,pl,n
- ως: ADV
- επι: PREP
- πολλων: ADJ,gen,pl,m
- αλλ᾽ως: CONJ+CONJ
- εφ᾽ενος·Και: PREP+NUM,gen,sg,m+CONJ
- τω: ART,dat,sg,m
- σπερματι: NOUN,dat,sg,n
- σου: PRON,gen,sg,2
- ος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- Χριστος: NOUN,nom,sg,m
Parallels
- Genesis 12:7 (quotation): One of the original promises to Abraham about giving the land to his 'seed' (sperma); Paul draws on these patriarchal promises to argue that the promise is to a seed.
- Genesis 22:18 (quotation): Explicit promise that 'in your seed all the nations of the earth shall be blessed.' Paul cites this promise and hinges his argument on the singular 'seed' as pointing to Christ.
- Genesis 26:4 (quotation): Isaac is given a parallel promise using the language of 'seed' and nations; Paul treats these Genesis promises collectively when reading 'seed' as singular (Christ).
- Galatians 3:29 (structural): Immediate epistolary parallel: Paul concludes that those in Christ are Abraham's seed and heirs according to the promise, developing the theological consequence of Gal. 3:16 within the letter.
- Romans 4:13 (thematic): Paul elsewhere treats the promise to Abraham as being about an inheritable promise to his offspring (seed) fulfilled through faith—echoing the argument in Galatians that the promise centers on Christ and faith, not the law.
Alternative generated candidates
- Now the promises were spoken to Abraham and to his Seed. It does not say, "And to seeds," as of many, but as of one, "And to your Seed," which is Christ.
- Now the promises were spoken to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one: 'and to your seed,' which is Christ.
Gal.3.17 - Details
Translation
Original Text
Morphology
- τουτο: PRON,nom,sg,n
- δε: CONJ
- λεγω·διαθηκην: VERB,pres,act,ind,1,sg+NOUN,acc,sg,f
- προκεκυρωμενην: VERB,perf,pass,part,acc,sg,f
- υπο: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- μετα: PREP
- τετρακοσια: NUM,gen,pl,n
- και: CONJ
- τριακοντα: NUM,acc,pl,n
- ετη: NOUN,acc,pl,n
- γεγονως: VERB,perf,act,part,nom,sg,m
- νομος: NOUN,nom,sg,m
- ουκ: PART,neg
- ακυροι: VERB,pres,act,ind,3,sg
- εις: PREP
- το: ART,acc,sg,n
- καταργησαι: VERB,aor,act,inf
- την: ART,acc,sg,f
- επαγγελιαν: NOUN,acc,sg,f
Parallels
- Genesis 15:18 (quotation): The original covenant God made with Abram ('On that day the LORD made a covenant with Abram'), which Paul treats as the prior, confirmed promise that law cannot annul.
- Exodus 12:40-41 (verbal): Gives the 430‑year timeframe of Israel's sojourn before the exodus; Paul cites the 'four hundred and thirty years' to mark the interval between the promise and the giving of the law.
- Hebrews 6:13-18 (thematic): Speaks of God confirming his promise to Abraham by an oath to demonstrate the immutability of the promise—parallels Paul’s point that God’s earlier confirmed covenant stands despite the later law.
- Romans 4:13 (thematic): Paul argues that the promise to Abraham is based on promise/faith not the law, echoing Galatians’ claim that the Mosaic law (coming later) does not nullify the earlier promise.
Alternative generated candidates
- What I mean is this: the law, introduced four hundred and thirty years later, does not annul a covenant previously confirmed by God so as to nullify the promise.
- What I mean is this: the law, which came four hundred and thirty years later, does not annul a covenant previously ratified by God so as to make the promise void.
Gal.3.18 - Details
Translation
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- γαρ: PART
- εκ: PREP
- νομου: NOUN,gen,sg,m
- η: ART,nom,sg,f
- κληρονομια: NOUN,nom,sg,f
- ουκετι: ADV
- εξ: PREP
- επαγγελιας·τω: NOUN,gen,sg,f+ART,dat,sg,m
- δε: CONJ
- Αβρααμ: NOUN,nom,sg,m
- δι᾽επαγγελιας: PREP+NOUN,gen,sg,f
- κεχαρισται: VERB,perf,pass,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
Parallels
- Galatians 3:16 (verbal): Uses the same key terms ('promise', 'Abraham', 'seed') and frames the promise to Abraham as the foundation for Paul's argument that the inheritance comes by promise, a direct verbal link with 3:18.
- Galatians 3:17 (structural): Makes the preceding legal-theological point that the law, given later, cannot annul the covenant previously confirmed by God—structurally supports 3:18's conclusion that the inheritance is by promise, not law.
- Romans 4:13 (thematic): Paul argues similarly that the inheritance promised to Abraham is through the promise (and the righteousness of faith) rather than through the law, echoing Gal.3:18's contrast between promise and law.
- Romans 4:16 (thematic): Explains that the promise belongs to heirs of faith and is rooted in promise/grace rather than law—reinforces Gal.3:18's point that the inheritance is by promise.
- Galatians 4:21-31 (thematic): Paul's allegory of Hagar and Sarah contrasts slavery/the law with freedom/the promise, applying the same principle that the true inheritance belongs to those of the promise, not to the law.
Alternative generated candidates
- For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by promise.
- For if the inheritance is by law, it is no longer by promise; but God granted it to Abraham by promise.
Gal.3.19 - Details
Translation
Original Text
Morphology
- Τι: PRON,nom,sg,neut
- ουν: CONJ
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- των: ART,gen,pl,m
- παραβασεων: NOUN,gen,pl,f
- χαριν: NOUN,acc,sg,f
- προσετεθη: VERB,aor,pass,ind,3,sg
- αχρις: PREP
- ου: PART,neg
- ελθη: VERB,aor,act,subj,3,sg
- το: ART,acc,sg,n
- σπερμα: NOUN,acc,sg,n
- ω: PRON,dat,sg,m
- επηγγελται: VERB,aor,pass,ind,3,sg
- διαταγεις: NOUN,gen,sg,f
- δι᾽αγγελων: PREP+NOUN,gen,pl,m
- εν: PREP
- χειρι: NOUN,dat,sg,fem
- μεσιτου·: NOUN,gen,sg,m
Parallels
- Acts 7:53 (verbal): Stephen charges his audience with having 'received the law as ordained by angels'—a close verbal echo of 'appointed through angels' in Gal. 3:19.
- Hebrews 2:2 (verbal): Speaks of 'a message declared by angels' that proved binding, paralleling Gal. 3:19's statement that the law was 'ordained by angels'.
- Romans 5:13-14 (thematic): Argues that sin existed before the law and that the law's function was to make transgressions explicit—echoing Gal. 3:19’s claim that the law was added 'because of transgressions.'
- 2 Corinthians 3:7-9 (thematic): Contrasts the old ministry (law) that brings condemnation with the new ministry of the Spirit—resonating with Gal. 3:19’s portrayal of the law’s provisional/disciplinary role until the promised 'seed.'
- Galatians 3:17 (structural): Within the same argument Paul notes the timing of the law relative to the Abrahamic promise, reinforcing Gal. 3:19’s point that the law was temporary 'until the seed' to whom the promise belonged.
Alternative generated candidates
- Why then the law? It was added because of transgressions, until the Seed should come to whom the promise was made; it was ordained through angels by a mediator.
- Why then was the law given? It was appointed because of transgressions, until the offspring should come to whom the promise had been made; it was ordained through angels by the agency of a mediator.
Gal.3.20 - Details
Translation
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- μεσιτης: NOUN,nom,sg,m
- ενος: NUM,gen,sg,m
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- δε: CONJ
- θεος: NOUN,nom,sg,m
- εις: PREP
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Deuteronomy 6:4 (quotation): The Shema's declaration 'The LORD our God, the LORD is one' supplies the background for Paul's appeal to God's oneness in contrast to the notion of a mediator implying more than one.
- Galatians 3:19 (structural): Immediate context: 3:19 speaks of the law being given through angels by a mediator; 3:20 responds directly, denying the suitability of a mediator given God's oneness.
- 1 Timothy 2:5 (verbal): Explicitly pairs 'one God' with 'one mediator between God and men, the man Christ Jesus,' addressing the very language of 'one' and 'mediator' that Paul treats in Galatians 3:20.
- Hebrews 8:6 (thematic): Treats the role of a mediator in relation to covenant (Jesus as mediator of a better covenant), paralleling Paul's concern with mediatorship and covenantal administration.
Alternative generated candidates
- Now a mediator implies two parties, but God is one.
- A mediator, however, presupposes two parties; but God is one.
Gal.3.21 - Details
Translation
Original Text
Morphology
- Ο: ART,nom,sg,m
- ουν: CONJ
- νομος: NOUN,nom,sg,m
- κατα: PREP
- των: ART,gen,pl,m
- επαγγελιων: NOUN,gen,pl,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- μη: PART
- γενοιτο·ει: VERB,aor,mid,opt,3,sg
- γαρ: PART
- εδοθη: VERB,aor,pass,ind,3,sg
- νομος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- δυναμενος: VERB,pres,mid/pass,part,nom,sg,m
- ζωοποιησαι: VERB,aor,act,inf
- οντως: ADV
- εκ: PREP
- νομου: NOUN,gen,sg,m
- αν: PART
- ην: VERB,impf,act,ind,3,sg
- η: ART,nom,sg,f
- δικαιοσυνη: NOUN,nom,sg,f
Parallels
- Rom.3:20-21 (verbal): Contrasts the law's inability to justify with the revelation of God's righteousness apart from the law; echoes Galatians' claim that a law that could give life would make righteousness come by law.
- Rom.4:4-5 (thematic): Paul's contrast between wages for works and righteousness counted apart from works (given to the one who believes) supports Gal.3.21's point that the law cannot impart life or justify.
- Gal.3:11 (verbal): Directly states that no one is justified before God by the law and invokes 'the righteous shall live by faith,' reinforcing Gal.3.21's conclusion that righteousness is not from the law.
- Gal.3:12 (thematic): Affirms that the law is 'not of faith' and cites the law's demand ('whoever keeps them shall live by them'), setting up the contrast between law's works-requirement and the promise/faith dynamic in Gal.3.21.
- Hab.2:4 (quotation): Old Testament source quoted in Gal.3:11 ('the righteous shall live by faith'); used by Paul to argue that righteousness comes by faith rather than by the law, directly bearing on Gal.3.21's argument.
Alternative generated candidates
- Is the law then contrary to the promises of God? Certainly not. For if a law had been given that could impart life, righteousness would indeed come by the law.
- Is the law then contrary to the promises of God? Certainly not. For if a law could impart life, then righteousness would indeed come by the law.
Gal.3.22 - Details
Translation
Original Text
Morphology
- αλλα: CONJ
- συνεκλεισεν: VERB,aor,act,ind,3,sg
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- τα: ART,acc,pl,n
- παντα: ADJ,nom,pl,n
- υπο: PREP
- αμαρτιαν: NOUN,acc,sg,f
- ινα: CONJ
- η: ART,nom,sg,f
- επαγγελια: NOUN,nom,sg,f
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- Ιησου: NOUN,gen,sg,m
- Χριστου: NOUN,gen,sg,m
- δοθη: VERB,aor,pass,subj,3,sg
- τοις: ART,dat,pl,n
- πιστευουσιν: VERB,pres,act,ind,3,pl
Parallels
- Romans 3:9 (verbal): Paul likewise states that ‘both Jews and Greeks are all under sin,’ echoing Gal. 3:22’s claim that Scripture has confined everyone under sin.
- Romans 3:22-24 (thematic): Develops the same argument: righteousness comes through faith in Christ for all who believe, contrasted with the universal condition of sin and need for justification.
- Galatians 3:21-23 (structural): Immediate context: verses 21–23 explain how the law held people ‘in custody’ until faith came so that the promise by faith in Christ could be received—directly parallel in argument and structure.
- Genesis 15:6 (allusion): The promise motif—righteousness or blessing received by faith—traces back to God’s promise to Abraham, who ‘believed God, and it was counted to him as righteousness,’ a foundational proof-text for Paul’s claim that the promise comes by faith.
Alternative generated candidates
- But Scripture has confined all under sin, so that the promise, which is by faith in Jesus Christ, might be given to those who believe.
- But Scripture has imprisoned all under sin, so that the promise might be given through faith in Jesus Christ to those who believe.
Gal.3.23 - Details
Translation
Original Text
Morphology
- Προ: PREP
- του: ART,gen,sg,n
- δε: CONJ
- ελθειν: VERB,pres,act,inf
- την: ART,acc,sg,f
- πιστιν: NOUN,acc,sg,f
- υπο: PREP
- νομον: NOUN,acc,sg,m
- εφρουρουμεθα: VERB,impf,mid/pass,ind,1,pl
- συγκλειομενοι: VERB,pres,mid/pass,part,nom,pl,m
- εις: PREP
- την: ART,acc,sg,f
- μελλουσαν: VERB,pres,act,part,acc,sg,f
- πιστιν: NOUN,acc,sg,f
- αποκαλυφθηναι: VERB,aor,pass,inf
Parallels
- Galatians 3:24 (structural): Immediate continuation: explains the purpose of the law as a tutor/guardian leading to Christ and justification by faith, directly developing 3:23's idea of being 'shut up' until faith came.
- Galatians 3:19 (thematic): Discusses why the law was given ('because of transgressions') and its temporary/mediatory role—connects to 3:23's portrayal of the law as a custodial state prior to the revelation of faith.
- Galatians 2:16 (verbal): Affirms that justification is not by 'works of the law but by faith in Jesus Christ,' echoing Gal.3:23–24's contrast between the law's custody and the coming of justification through faith.
- Romans 3:21-22 (thematic): Declares righteousness apart from the law through faith in Jesus Christ, paralleling Gal.3:23's transition from the law's guardianship to revelation of faith as the means of justification.
- Romans 7:6 (thematic): Speaks of being released from the law to serve in the newness of the Spirit—complements Gal.3:23's motif of moving from confinement under the law to the freedom found in faith.
Alternative generated candidates
- Before faith came, we were held in custody under the law, shut up until the coming faith would be revealed.
- Now before faith came, we were held in custody under the law, kept for the faith that was to be revealed.
Gal.3.24 - Details
Translation
Original Text
Morphology
- ωστε: CONJ
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- παιδαγωγος: NOUN,nom,sg,m
- ημων: PRON,gen,pl,1
- γεγονεν: VERB,perf,act,ind,3,sg
- εις: PREP
- Χριστον: NOUN,acc,sg,m
- ινα: CONJ
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- δικαιωθωμεν·: VERB,aor,pass,subj,1,pl
Parallels
- Romans 10:4 (verbal): Declares that Christ is the goal/end (telos) of the law for righteousness—parallels Gal.3:24's claim that the law's function was to lead to Christ so justification comes by faith.
- Romans 3:28 (thematic): Affirms justification by faith apart from works of the law, echoing Gal.3:24's conclusion that we are justified through faith in Christ.
- Galatians 3:23 (structural): Immediate context: explains the prior condition under the law ('kept in custody') and prepares the point that the law's role was to lead to faith revealed in Christ.
- Galatians 2:16 (verbal): Paul's repeated formula that a person is not justified by works of the law but by faith in Jesus Christ reinforces Gal.3:24's contrast between the law's pedagogy and justification by faith.
- Matthew 11:13 (allusion): States that the Law and the Prophets continued until John—similar theological idea of the law's temporary, preparatory role pointing forward to a new stage in God’s salvation (fulfilled in Christ).
Alternative generated candidates
- So the law was our guardian until Christ came, that we might be justified by faith.
- Thus the law was our guardian until Christ came, that we might be justified by faith.
Gal.3.25 - Details
Translation
Original Text
Morphology
- ελθουσης: VERB,aor,act,part,gen,sg,f
- δε: CONJ
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
- ουκετι: ADV
- υπο: PREP
- παιδαγωγον: NOUN,acc,sg,m
- εσμεν: VERB,pres,act,ind,1,pl
Parallels
- Galatians 3:24 (verbal): Same pedagogical language: the law was our 'paedagogos' (tutor) to lead us to Christ — explains why, once faith comes, we are no longer under a tutor.
- Galatians 4:1-2 (structural): Household/heir imagery: an heir as a child is 'under guardians and managers' until the father's time — parallels the idea of being 'under a guardian' prior to maturity/faith.
- Galatians 5:18 (thematic): Contrasts being led by the Spirit with being 'under the law' (οὐκ ἐστὲ ὑπὸ νόμον), echoing freedom from the law once one lives by faith/Spirit.
- Romans 6:14 (thematic): 'For you are not under law but under grace' — theological parallel about no longer being subject to the law's regime now that faith/grace has come.
- Romans 7:6 (thematic): 'But now we are released from the law, having died to that which held us captive' — similarly depicts a transition from subjection to the law to a new status in Christ/Spirit.
Alternative generated candidates
- But now that faith has come, we are no longer under a guardian.
- But now that faith has come, we are no longer under a guardian.
Brethren, I speak in human terms: even a human covenant, once confirmed, no one sets aside or adds to. Now the promises were spoken to Abraham and to his offspring. It does not say, “And to offspring” as of many, but as of one, “And to your offspring,” which is Christ.
What I mean is this: the law, introduced four hundred and thirty years later, does not annul a covenant previously ratified by God so as to make the promise void.
For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.
Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made; it was ordained through angels by the agency of a mediator. Now a mediator presupposes two parties; but God is one.
Is the law then contrary to the promises of God? Certainly not. For if a law could give life, then righteousness would indeed come by the law. But Scripture has shut up everything under sin, so that the promise, given through faith in Jesus Christ, might be received by those who believe.
Before faith came, we were held in custody under the law, kept until the coming faith should be revealed. Thus the law was our guardian until Christ, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian.