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So you are no longer a slave but a son, and if you are[a] a son, then you are also an heir through God.[b]

Heirs of Promise Are Not to Return to Law

Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all.[c] 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[d] basic forces?[e] Do you want to be enslaved to them all over again?[f]

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Footnotes

  1. Galatians 4:7 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
  2. Galatians 4:7 tc The unusual expression διὰ θεοῦ (dia theou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia theon, “because of God”; F G 1881), διὰ Χριστοῦ (dia Christou, “through Christ”; 81 630 sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Iēsou Christou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D (P) 0278 (6 326) 1175 1241 (1505) 2464 M ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klēronomos men theou, sugklēronomos de Christou, “an heir of God, and fellow-heir with Christ”; Ψ [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 significant in the NT (P46 א* A B C* 33 1739*vid lat bo Cl).
  3. Galatians 4:8 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. Galatians 4:9 tn Or “useless.” See L&N 65.16.
  5. Galatians 4:9 tn See the note on the phrase “basic forces” in 4:3.
  6. Galatians 4:9 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.