Galatians 4:7

4:7 So you are no longer a slave but a son, and if you are ¹  a son, then you are also an heir through God. ² 

Galatians 4:30

4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ³  of the free woman.

Galatians 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁴  “Abba! ⁵  Father!”

Galatians 3:7

3:7 so then, understand ⁶  that those who believe are the sons of Abraham. ⁷ 

Galatians 3:26

3:26 For in Christ Jesus you are all sons of God through faith. ⁸ 

Galatians 4:22

4:22 For it is written that Abraham had two sons, one by the ⁹  slave woman and the other by the free woman.

Galatians 1:16

1:16 to reveal his Son in ¹⁰  me so that I could preach him ¹¹  among the Gentiles, I did not go to ask advice from ¹²  any human being, ¹³ 

Galatians 4:4

4:4 But when the appropriate time ¹⁴  had come, God sent out his Son, born of a woman, born under the law,

Galatians 2:20

2:20 I have been crucified with Christ, ¹⁵  and it is no longer I who live, but Christ lives in me. So ¹⁶  the life I now live in the body, ¹⁷  I live because of the faithfulness of the Son of God, ¹⁸  who loved me and gave himself for me.

[4:7]  ¹ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ² 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).

[4:30]  ³ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[4:6]  ⁵ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁶ 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).

[3:7]  ⁷ tn Grk “know.”

[3:7]  ⁸ tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).

[3:26]  ⁹ tn Or “For you are all sons of God through faith in Christ Jesus.”

[4:22]  ¹¹ tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.

[1:16]  ¹³ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ¹⁴ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ¹⁵ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ¹⁶ tn Grk “from flesh and blood.”

[4:4]  ¹⁵ 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).

[2:20]  ¹⁷ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ¹⁸ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ¹⁹ tn Grk “flesh.”

[2:20]  ²⁰ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.