Galatians 3:15

κ. ἄνθρωπον λέγω. This preface indicates that the argument which it introduces is founded on the principles of human law and custom. διαθήκην. The meaning testament affixed to this word in classical Greek belongs to the Greek practice of testamentary disposition, other covenants being designated by συνθήκη, etc. But no such law or custom existed among the ancient Hebrews, so the LXX employed the word to express the Hebrew conception of a covenant between God and His people. As this was the outcome of God's sovereign grace and bounty, and not a matter of mutual arrangement, it could hardly be described by any of the Greek terms for covenant; it was, on the other hand, analogous to a disposition of property by testament, and was accordingly designated by the term διαθήκη. Thence it was extended also to covenants between man and man in the LXX. The same sense of covenant is attached to the word apparently throughout the N.T. Here, at all events, the distinct reference to the covenant with Abraham leaves no doubt of its meaning. ὅμως ἀνθρώπου. This phrase (= καίπερ ἀνθρώπου οὖσαν ὅμως) intimates that even men are bound by a contract duly ratified: a fortiori, God is bound by His plighted word. Two distinct methods of superseding a contract are suggested by ἀθετεῖ and ἐπιδιατάσσεται : it might be expressly annulled, or it might be overlaid by new stipulations.