Galatians 4:1-16

4:1 Now I mean that the heir, as long as he is a minor, ¹  is no different from a slave, though he is the owner ²  of everything. 4:2 But he is under guardians ³  and managers until the date set by his ⁴  father. 4:3 So also we, when we were minors, ⁵  were enslaved under the basic forces ⁶  of the world. 4:4 But when the appropriate time ⁷  had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ⁸  4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁹  “Abba! ¹⁰  Father!” 4:7 So you are no longer a slave but a son, and if you are ¹¹  a son, then you are also an heir through God. ¹² 

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ¹³  4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ¹⁴  basic forces? ¹⁵  Do you want to be enslaved to them all over again? ¹⁶  4:10 You are observing religious ¹⁷  days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, ¹⁸  become like me, because I have become like you. You have done me no wrong!

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. ¹⁹  Instead, you welcomed me as though I were an angel of God, ²⁰  as though I were Christ Jesus himself! ²¹  4:15 Where then is your sense of happiness ²²  now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? ²³ 

[4:1]  ¹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ² tn Grk “master” or “lord” (κύριος, kurios).

[4:2]  ³ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ⁴ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[4:3]  ⁵ tn See the note on the word “minor” in 4:1.

[4:3]  ⁶ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[4:4]  ⁷ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:5]  ⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[4:6]  ⁹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹⁰ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[4:7]  ¹¹ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ¹² tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[4:8]  ¹³ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[4:9]  ¹⁴ tn Or “useless.” See L&N 65.16.

[4:9]  ¹⁵ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ¹⁶ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:10]  ¹⁷ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[4:12]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:14]  ¹⁹ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ²⁰ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ²¹ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[4:15]  ²² tn Or “blessedness.”

[4:16]  ²³ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).