Introduction  

The Word of God is a double-edged sword (2Tim 3,16) and we who are called into
the spiritual battle, putting on the whole-armour of God (Eph 6,10-17), need to have
the skill to wield the sword as is expected of a good warrior. At the completion of the
Seminar titled, Studio Esegetico e Teologico Di Testi Paolini under Prof. Edoardo M.
Palma, who is also the author of the book Trasformàti in Cristo. L'antropologia
paolina nella Lettera ai Galati, which is the primary reference for this study, one can
conclude with certainty that exegesis plays an important role in equipping the
Christian, the spiritual warrior in wielding the spiritual weapon which is the Word of
God.
This paper seeks to put together the studies of the above-mentioned seminar. The
study has equipped us in various exegetical practices and methods such as
delimitation of the pericope, morphological analysis, syntactic and semantic analyses,
rhetorical analysis and finally equipped us in theologising from the findings of the
exegetical methods. All of these are presented briefly in this paper.
The pericope taken for our study had been Gal 4,1-7 where Paul speaks of
Christians as ones having been under tutors and administrators and despite having
been heirs, had always been slaves to the ‘elements of the world’ (Gal 4,3). But God
sent his Son, who though he shared our human condition, could redeem us from
slavery and make us sharers in this sonship. This sonship is effected in us by the inner
working of the Holy Spirit who transforms us intrinsically into true Sons of God. In
other words, this transformation from slave to heir (v.7) is existential and endows us
with a new anthropological reality. We shall now see through a step by step
exegetical process how we have arrived at such insights.

1. Delimiting the Pericope Gal 4,1-7

1.1. Subdivisions of the text
Since the analysis of the structure of a text calls for further subdividing the biblical
text which is already divided into chapters and verses, we can do so by dividing it
into ‘segments’, depending on whether it contains a principal or a subordinate
proposition. A ‘segment’ is usually denoted by the presence of a verb in the finite
form and/or whether the proposition conveys the full sense, to which a certain
sentence or proposition corresponds1.
Our pericope Gal 4,1-7 is also thus subdivided and for each segment thus
identified, next to the verse number, a lowercase letter (a, b, c, etc.) is added.

Λέγω δέ, ἐφ’

4,1a
Now I say,

1
E.M. PALMA, «Seminar Dispense 002».
1
 ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν,
4,1b
as long as the heir is a child,
οὐδὲν διαφέρει δούλου
4,1c
he does not differ from a slave
κύριος πάντων ὤν,
4,1d
although he is owner (lord) of everything, 
ἀλλ’ ὑπὸ ἐπιτρόπους ἐστὶν καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός.
4,2a
but he is under guardians and managers until the date set by the father.
οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι,
4,3a
So also we, while we were children,
ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι·
4,3b
were enslaved under the elements of the world. 
ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου,
4,4a
But when the fullness of the time came,
ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ,
4,4b
God sent forth His Son,
γενόμενον ἐκ γυναικός,
4,4c
born of a woman, 
γενόμενον ὑπὸ νόμον,
4,4d
born under the law,
ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ,
4,5a
so that He might redeem those who were under the Law,
ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.
4,5b
so that we might receive sonship.
Ὅτι δέ ἐστε υἱοί,
4,6a
“Because”2 you are sons,
ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν
4,6b
God has sent forth the Spirit of His Son into our hearts,
κρᾶζον· αββα ὁ πατήρ.
4,6c
crying, “Abba! Father!” 
ὥστε οὐκέτι εἶ δοῦλος ἀλλ’ υἱός·
4,7a
Therefore you are no longer a slave, but a son;
εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
4,7b
and if a son, then an heir through God.

1.2. Delimitation of Gal 4,1-7

2
The translation of ὅτι is a discussion in itself. See E.M. Palma, (Trasformàti in Cristo, 255-257)
for the actual nuance of the ὅτι in contention.
2
 In our specific case (Gal 4,1-7), there is a general agreement among scholars 3 in
placing the terminus a quo at 4,1a. primarily because the introductory formula or the
‘formula of transition’,4 Λέγω δέ establishes a break between the pericope in
examination and the previous one. In v.7 we come across an interpellation, in 2
singular persons/second person singular which presents the conclusion or the
epilogue of the pericope.
As for the terminus ad quem (point where the pericope closes) it is agreed to be the
beginning of 4,8 where the adversive ‘Ἀλλὰ’, in emphatic position and the references
to the behaviour of the Galatians (vv8-10), cause the passage to be treated as a new
literary microunit.
The unity of Gal 4,1-7 is confirmed by the thematic unity between v.1 and v.7
through the references to the heir, slavery, sonship, and the action of God, who in v.
2, had found a comparison in the father of the heir. In 3,29 inheritance is inheritance
in relation to Abraham while in 4,1.6f it is inheritance in relation to God 5. 4.1-7
implies a close connection between justification by faith, sonship to God and the
reception of the Spirit. This connection was already present in 3,26-29, since that
section and this section represent two parallel movements6.
Alfio Marcello Buscemi in his ‘Lettera ai Galati: Commentario Esegetico’ also
refers to a chiasm which according to him is the most decisive element to establish
the unity of the pericope. The chiasm is between 4,1 and 4,7: κληρονόμος … δούλου
- δοῦλος … κληρονόμος7.

2. Morphological Analysis of Gal 4,6

2.1. Analysis of the Verse

Part of the Gende Numb

(Gal. 4:6) Mood Tense Voice Case Lexical Form
speech r er
Ὅτι. Conjunction
δέ Conjunction
ἐστε verb Indicative Present Active 2 Plu εἰμί
υἱοί Noun Nom Masc Plu υἱός
ἐξαπέστειλεν Verb Indicative Aorist Active 3 Sing ἐξαποστέλλω
ὁ Article Nom Masc Sing ὁ
θεός Noun Nom Masc Sing θεός
τό Article Acc Neut Sing ὁ

Some of the varying views include Gal 3,26-4,7 (A. Grail), Gal 4,1-10 (J. Bligh), Gal 4,1-11 (J.
3

D. Hester) etc. Also there are scholars who suggest breaking the pericope into smaller units. Cf.
A.M. BUSCEMI, Lettera ai Galati, 367,368.
4
A.M. BUSCEMI, Lettera ai Galati, 367.
5
R.Y.K. FUNG, The Epistle to the Galatians, 179.
6
R.Y.K. FUNG, The Epistle to the Galatians, 187.
7
A.M. BUSCEMI, Lettera ai Galati, 367.
3
πνεῦμα Noun Acc Neut Sing πνεῦμα
τοῦ Article Gen Masc Sing ὁ
υἱοῦ Noun Gen Masc sing υἱός
Pers.
αὐτοῦ Gen Masc Sing αὐτός
pronoun
εἰς Preposition εἰς
τάς Article Acc Fem Plu ὁ
καρδίας Noun Acc Fem Plu καρδία
Pers.
ἡμῶν Gen Masc Plu ἐγώ
pronoun
κρᾶζον Verb Participle Present Active Acc Neut Sing κράζω
αββα Noun Voc Masc Sing αββα
ὁ Article Nom Masc Sing ὁ
πατήρ Noun Nom Masc Sing πατήρ

2.2 ἐξαπέστειλεν …. εἰς

Gal 4,6 uses the same verb used in v.4 of God sending his son. There are various
points of view with regard to the actual sense in which Paul used the verb. According
to Gordon, ἐξαπέστειλεν is probably to be considered as a “collective historical
aorist” referring to the “successive handouts of the Spirit on individuals”. On the
other hand, Longenecker would point out that the appearance of the expression εἰς
τὰς καρδίας ἡμῶν (in our hearts) indicates that the verb ἐξαποστέλλω should not be
considered as a historical aorist8. As the use of the preposition εἰς is directional, the
sending of the Spirit is oriented in our hearts.
Paul compares sending the Spirit of God (v.6) with sending the Son (v.4): these
two verses are the only places where Paul uses the verb ἐξαποστέλλω. His point is a
general one: the Spirit that God gives is defined and lived in terms of the Son of God,
Jesus Christ9.
The morphology of the verb (a verb of movement and at the time of the aorist)
ἐξαποστέλλω suggests that it has an ingressive connotation. It follows that the
reception of the “Spirit of his Son”, of which Paul speaks in Gal 4:6b, is precisely
that which occurred at the beginning of the Christian experience of the Galatians10.

2.3. τὸ πνεῦμα
There are three verbs in this verse and τὸ πνεῦμα is linked to two of the verbs (one
indicative and one participle). τὸ πνεῦμα is the direct object of the main verb
ἐξαπέστειλεν, so it is in the accusative case.

8
R.N. LONGENECKER, Galatians, 174.
9
D.J. MOO, Galatians, 269.
10
E.M. PALMA, Trasformàti in Cristo, 256.
4
τὸ πνεῦμα is also the subject of the participle κρᾶζον, which agrees with τὸ πνεῦμα in
case, number and gender. So, we can say, it is the spirit that shouts, “αββα ὁ πατήρ.”
(See Rm 8,15)
“The primary function of the Spirit in one’s own life is ... to bear witness to the
filial relationship of the believer with God which has been established by the work of
Christ.... The verb κρᾶζω (“to cry out”, “to call”) is used in the NT for a loud or
serious cry (cf. Mt 9:27; Acts 14:14; Rom 9:27), ... As a neutral participle κρᾶζον
generally agrees with τὸ πνεῦμα (“the Spirit”) by identifying its subject. It is the
Spirit who cries out to God the Father on behalf of the believer, although
synonymously he can also say that the believer cries out to God the Father as
energized by the Spirit (Rom 8:15)”11.
αββα ὁ πατήρ.
As faith is received, the believer also receives a new status that allows him to call
God as Abba, Father. Like the cry of a son (The Spirit cries out in us), αββα is in the
vocative case, while ὁ πατήρ is in the nominative case. Abba (‫ ) ַאבָּא‬is the Aramaic
term for ‘father’, which is the emphatic Hebrew / Aramaic form ‫ָאב‬. Αββα is the word
used by Jesus to call his father, so we can say that the Father of Jesus becomes our
father through adoption.

3. Horizontal Analysis of Gal 4,4 (ὑπὸ νόμον)

ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ,
γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, (Gal. 4:4: NA28)

ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ

4a
χρόνου,
4b ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ,
4c γενόμενον ἐκ γυναικός,
4d γενόμενον ὑπὸ νόμον,

In the first segment 4a, the regent verb “ἦλθεν” is finite and has as its subject “τὸ
πλήρωμα τοῦ χρόνου”. The subordinate conjunction ὅτε makes the proposition an
adverbial subordinate proposition which modifies the main verb into 4b,
ἐξαπέστειλεν. The noun τὸ πλήρωμα is joined with the genitive τοῦ χρόνου’’.
In the second segment 4b, the main verb in a finite way is ἐξαπέστειλεν and the
subject is ὁ θεὸς and the subject is τὸν υἱὸν αὐτοῦ. With subject, object and verb in
the same segment, we can say that this segment is syntactically independent and the
proposition is main.

11
LONGENECKER, R.N., Galatians, 174.
5
 In the third segment the verb regent γενόμενον is a participle that has its subject in
the previous segment 4b, namely τὸν υἱὸν which is in the accusative, immediately
followed by the phrase, ἐκ γυναικός,
The fourth segment is very similar to the third, with the same participle having the
same subject, but this time with the phrase, ὑπὸ νόμον. Ὑπὸ being the preposition
followed by the noun in the accusative, in this case νόμον which is the accusative
form of νόμος expresses submission to someone in a figurative or metaphorical
sense12.

4. Vertical Syntactic Analysis of Gal 4, 4-5: with emphasis on the main verb
ἐξαπέστειλεν and the function of the two γενόμενον

4a ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου,

4b ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ,
4c γενόμενον ἐκ γυναικός,
4d γενόμενον ὑπὸ νόμον,
5a ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ,
5b ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.

The main proposition of this pericope is segment 4b ἐξαπέστειλεν θεὸς τὸν υἱὸν
αὐτοῦ. The first segment 4a refers to the main sentence indicating the time of action
specified by the main verb ἐξαπέστειλεν. When did God “send” his Son? The answer
is ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου. The use of particle δέ links this particular
segment to the previous segment with an antithetical adverse. The segments 4c and
4d are participative phrases.
The syntactic value of these propositions depends on the function assumed by the
participles γενόμενον (2x) with respect to the verb in the main proposition
ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν (acc, mas, sg) αὐτοῦ. Here γενόμενον (2x) is an aorist
participle in accordance with τὸν υἱὸν, so τὸν υἱὸν is the subject of the sentence. The
first refers to human birth. The second, however, with the parallelism of the sentences
in v. 4 suggests that Christ was “born” under the law. As we have discussed in the
previous analysis, he was born subject to the rule of law 13. As adverbial participle
γενόμενον (2x), it has a modal function, as indicated in the table below.

12
BDR = Blass F. - Debrunner A. - Rehkopf F., Grammatica del Greco del Nuovo Testamento
(Supplementi al “Grande Lessico del NT”, 3). Ed. italiana a cura di Pisi G. Traduzio- ne di Mattioli
M. e Pisi G., Brescia 1982, 232.
13
Cf. D.J. MOO, Galatians, 266.
6
 Syntactic
Translation of γενόμενον Outcome
Function
Temporal when born ×
Modal (being) born √
Causal for he was born ×
Hypothetical if he had been born ×
Concessive even though he was born ×
Consecutive so he was born... ×
Final In order to be born... ×

The word ‘ ἐξαπέστειλεν ‘ means - the sending of Christ on mission by God - if

this is what Paul means, then the two parallel qualifiers of the verb ‘sent’ will give
basic information. God sent one who was born this way -ἐκ γυναικός and -ὑπὸ νόμον.
It also describes the nature of the sending, the sending that involved assuming the
status of human and Jewish being. It also describes the condition in which the child
was “sent”.
Segments 5a and 5b are introduced by the subordinate conjunction ἵνα. In 5a, ἵνα
underlines the purpose of the action expressed through the main verb ἐξαπέστειλεν’,
which semantically leads to a new anthropological dimension; 14 while in 5b, it
expresses the purpose of ἐξαγοράσῃ, the verb in the subordinate sentence (5a)
introduced by the first ἵνα.

5. Synchronic semantic analysis of the plural στοιχεῖα in Gal 4,3

οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι,
ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι Gal 4,3
Semantics is that part of linguistics that studies the meaning of words. It analyses
the words themselves (or their sets) in their current meaning and use i.e., at the time
the text was written (synchronic semantics), or in their historical evolution over a
given period of time (diachronic semantics). Since words (or groups of them) can
admit different meanings depending on the context in which they are used, in
linguistics we often speak of ambiguities, i.e. the fact that they may not have an
univocal meaning. Hence arises the need for ‘disambiguation’. “Disambiguation” is
the operation by which the meaning of a word is specified. This effectively resolves
its semantic ambiguity, assigning it the meaning that appears most appropriate in the
literary context in which it is used15.

5.1. Disambiguation of στοιχεῖα (στοιχεῖον, ου, τό) in Gal 4,3

14
Cf. E.M. PALMA, Trasformàti in Cristo, 252-253.
15
Cf. E.M. PALMA, «Seminar Dispense 002».
7
 Στοιχεῖα translated as ‘elements’ takes on a wide variety of specific senses,
depending on the context in which it is used. For example: it may refer to: the
alphabet and its individual letters; the material and fundamental elements; earth,
water, fire and air; the elementary principles of science, teaching and religion; the
stars or celestial bodies in general etc16. Hence a disambiguation of the word, based
on a study of its use in the New Testament writings, especially in the Pauline corpus
is needed.
In order to understand the Pauline sense of the word, let us have a look at the
various uses of the word in the Pauline corpus. The word στοιχεῖον, ου, τό appears
seven times in the New Testament four of which is in the Pauline corpus: Gal 4,3.9;
Col 2,8.20; two in 2 Peter: 2Pt 3,10.12; and one in Hebrews; Heb 5,12; always in the
plural. In Paul, as we have seen, it appears twice in Galatians and twice in
Colossians17.

Now let us examine the two occurrences in Galatians:

ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι Gal 4,3
we were slaves to the elements of the world
πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα Gal. 4:9
how you can turn again to those weak and miserable elements
After having elaborately studied the occurrences of the plural word στοιχεῖα in
classical and Hellenistic literature, Thielman came to the conclusion that this word
indicates ‘the basic elements’ of which everything in the cosmos (including man) is
composed. Thus, the expression ‘elements of the world’ includes a reference to the
matter of which the world is composed - indicating that the recurrence in Gal 4,3 to
the ‘world’ itself18.
Following this, Thielman makes the mistake of correlating the formula τὰ στοιχεῖα
τοῦ κόσμου and the simple word κόσμος (world) and claims to arrive at an important
indication of the meaning expressed by Paul in 4.3. He says that out of the 36
occurrences of κοσμος in the proto-pauline literature, 22 times refers to the “world”
in its state of rebellion against God. From this he concludes that Paul was referring to
the previous state of subjection of the believer (both Jewish and Greek) to a ‘world’
which is in rebellion against God. Being a slave of the ‘elements’ therefore means,
according to him ‘being subject to sin’, or ‘under the law’ (4:5) thus living under the
pronouncement of the curse on those who have broken it19.

5.2. A critique of Thielman and a different conclusion of the meaning

16
Cf. A.M. BUSCEMI, Lettera ai Galati, 384 for the full list of meanings.
17
Citation needed
18
Cf. F. THIELMAN, From Plight to Solution, xxx
19
Cf. F. THIELMAN, From Plight to Solution, xxx; E.M. PALMA, Trasformàti in Cristo, xxx
8
 However, E.M. Palma, in his book Trasformàti in Cristo, leads to a very different
conclusion from that which Thielman reaches with a more detailed analysis of the
Pauline passages in which the expression τὰ στοιχεῖα τοῦ κόσμου appears. He points
to the very recurrence of the plural τὰ στοιχεῖα in Gal 4: 9 and says that the very
absence of the genitive τοῦ κόσμου raises serious doubts about the possibility of
referring the entire formula ‘the elements of the world’ to the κόσμος itself, since the
presence of the plural τὰ στοιχεῖα alone seems to place the emphasis on the
‘elements’ and not on the ‘world’. Another problem is that the reference to the
scrupulous observance of “days, months, seasons and years, in the following v. 10,
actually refers to the obligations deriving from the observance of a religious calendar,
rather than to the “basic elements” of which the cosmos is composed as referred to by
Thielman. What then is the Pauline sense of τὰ στοιχεῖα τοῦ κόσμου20.

5.3. The Pauline sense of τὰ στοιχεῖα τοῦ κόσμου

There are no other recurrences of the expression τὰ στοιχεῖα in the Proto-Pauline
corpus hence a study of the expression in Deutero-Pauline corpus is necessary to
arrive at the disambiguation. Thus, we have two occurrences namely, Col 2,8 and
2,20. In Col 2.8 the formula is placed in parallel with the ‘tradition of men’
(παράδοσις τῶν ἀνθρώπων). In Col 2:20-22 something similar happens where, the
‘elements of the world’ comes in relation to the ‘teachings of men’ (διδασκαλίαι τῶν
ἀνθρώπων). Thus, we can say that τὰ στοιχεῖα therefore is a ‘tradition’ (παράδοσις)
and/or ‘teachings’ (διδασκαλίαι) derived from human wisdom (τῶν ἀνθρώπων),
whose original purpose was to lead to the knowledge of God’s will. But in the
absolutization of their cyclicality and periodicity, it risked leaving no more space for
freedom of a religious service founded on piety and love. Thus, what was meant to be
an instrument for raising to God, ended up making man a slave to the things of the
earth, which had no specific value21.

6. Diachronic semantics and the Old Testament echoes in Paul

Diachronic semantics is the study of the historical evolution of meaning of words
themselves or their sets which occurred in a certain period of time. One who studies
the Bible, often comes across such examples like, for example, when one studying
Pauline use of words and expressions moves away from the Pauline context into the
wider context of the New Testament and then further into that of the Greek Old
Testament, namely the LXX, and still further into the Paratextamentary Jewish
literature written in Greek and finally classical Greek Literature. In the study of Paul,

20
Cf. E.M. PALMA, Trasformàti in Cristo, xxx
21
E.M. PALMA, Trasformàti in Cristo, xxx
9
we come to know that on the one hand he used the historical, linguistic and literary
categories of his time to transmit faith in Jesus, on the other hand, he proceeded to
adapt them to the depth of the message he wanted to communicate, giving them a
more properly Christian sense22.
In this section we make a comparative study of Gal 4,10: ἡμέρας παρατηρεῖσθε καὶ
μῆνας καὶ καιροὺς καὶ ἐνιαυτούς, and its echo in Gen 1,14 as found in the LXX and
BHS.
6.1. The echo of Gen 1,14 in Gal 4,10
Gal 4,10 in its context:
Gal 4,9a νῦν δὲ γνόντες θεόν,
Gal 4,9b μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ,
Gal 4,9c πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ
Gal 4,9d καὶ πτωχὰ στοιχεῖα οἷς πάλιν ἄνωθεν δουλεύειν θέλετε;
Gal. 4,10 ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς,
You observe days and months and seasons and years.
Gal 4,11a φοβοῦμαι ὑμᾶς
Gal 4,11b μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς.
Although there is no particle connecting v.9 to the following v.10, the logical
connection between the two statements seems to be clear. The four terms highlighted
are cited as proof that the Gentile Christians of Galatia were subjecting themselves to
on “the weak and miserable basic elements” mentioned in point 9. Thus saying, let us
make a comparative study of texts of Gen 1,14 namely, the Greek (LXX), the Hebrew
(BHS) and English (NABS)

LXX Gen 1,14

Καὶ εἶπεν ὁ θεός γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς
γῆς τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτὸς καὶ ἔστωσαν εἰς
σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς.
BHS Gen 1,14
‫לְא ֹת ֹ ֙ת‬ ‫ ְו ָהיּ֤ו‬ ‫ה ָ ַּ֑ליְלָה‬ ‫ּובין‬
֣ ֵ  ‫ה ַּ֖י ֹום‬ ‫ּבֵ ֥ין‬ ‫ ְל ַהבְּדִ֕ יל‬ ‫ּׁשמַ֔ י ִם‬
ָ ‫ ַה‬ ‫ּב ְִר ִ ֣קי ַע‬ ‫מְא ֹר ֹ ֙ת‬ ‫י ִ ְ֤הי‬ ‫אֱֹל ִ֗הים‬ ‫וַּיֹ֣אמֶ ר‬ 
‫ ְוׁשָ נִ ֽים׃‬ ‫ּולי ִָ֖מים‬
ְ ‫ּול ְ֣מ ֹועֲדִ֔ ים‬
NABS Gen 1,14
Then God said, “Let there be lights in the expanse of the heavens to separate the day from
the night, and let them be for signs and for seasons and for days and years;
The structural comparison between Gal 4,10 and Gen 1,14 (LXX) leads to the
following:

Gal 4,10 ἡμέρας παρατηρεῖσθε καὶ καὶ καὶ

22
E.M. PALMA, «Seminar Dispense 002».
10
 καιροὺς
μῆνας ἐνιαυτούς
LXX ἔστωσαν καὶ εἰς καὶ εἰς καὶ εἰς καὶ εἰς
Gen 1,14 σημεῖα καιροὺς ἡμέρας ἐνιαυτοὺς
The verb παρατηρεῖσθε (present indicative middle second person plural) does not
appear elsewhere in the New Testament or in LXX. The reference to the scrupulous
observance of “days, months, seasons and years” constitutes a reminder of the
obligations arising from the observance of a strict calendar.
Thus, we may conclude that terminology used by Paul in Gal 4,10 seems to echo
that used by LXX in Gen 1,14.

7. The Christological key in the echo of Gen 1,14

In the last segment of this paper, we have seen that the words used by Paul in his
critique of the Galatian observance of “days, months, seasons and years” in Gal 4,10
finds an echo in Gen 1,14, “Then God said, “Let there be lights in the expanse of the
heavens to separate the day from the night, and let them be for signs and for seasons
and for days and years;”“. Palma would point out that these words reveal a feeling of
profound admiration and contemplation for creation, whose elements (sun, moon,
weather, seasons, and so on) manifest a precise will of God for the social and
religious life of the people.
Hence according to him, there is a problem: If this alternation of “seasons, days
and years” in creation corresponds to a particular manifestation of the will of God,
how can the Apostle then use similar terminology in Gal 4:10 to disapprove of the
observance of the calendar defined by these natural events? He would critique
Thielman’s view that behind the Pauline attestation of a life subjected to the
“elements of the world” (cf 4,3.9, to which the observance of “days, months, seasons
and years” of the following v. 10 is correlated) would actually refer to a life
subjected to sin, or the curse of a Law (cf 4,5), according to a hamartiological
consciousness spread in the Jewish thought of the time.
The analysis of the Pauline sense of the expression τὰ στοιχεῖα τοῦ κόσμου (cf Gal
4,3.9; Col 2,8.20),23 and above all the reference to Gal 3:10 (“those who rely on the
works required by the Law are under the power of the curse [ὑπὸ κατάραν]”), which
then quotes Dt 27,26 (“Cursed is everyone who does not abide by all things written in
the book of the law, to perform them.”), carried out by Thielman to give weight to his
own conclusion, has made it possible to demonstrate that the perspective to which the
Apostle moves is another.
According to Palma, the correspondence between the enslavement to the “elements
of the world” and the curse connected to a life conducted “under the Law” (cf Gal 4:
3-5), rather than being an understanding of the human error already present in Jewish
thought of the first century A.D. (as Thielman would like), was in fact the derivation
23
Cf. Section 5. Synchronic semantic analysis of the plural στοιχεῖα in Gal 4,3 of this paper.
11
of a retrospective reinterpretation made by Paul starting from Cristo-event. In other
words, it is the recognition of a condition of distress that the Apostle has operated a
posteriori, that is, after the start of his Christian experience. He concludes that the
Pauline argument reflects a perspective of departure framed on Christ and on His
mystery of salvation24.

8. Rhetorical analysis: Gal 4,1-7 as a peroratio

Rhetorical analysis deals with the study of the internal composition of a speech,
trying to bring out the demonstrative sequence according to which it is organized. At
this level we speak of rhetorical analysis in the sense of a “study of the organization
of a text” (in Latin dispositio, to which corresponds in Greek the term τάξις or
οἰκονομία).
In this segment of our study of Gal 4,1-7, we shall see through the lens of rhetorical
analysis how this pericope is the peroratio of the second probatio (3,1-4,7). The
peroratio is a schematic (by way of a summary) resumption of the issues dealt within
the probatio to which it puts an end25.

8.1. Why is Gal 4,1-7 ‘peroratio’ of second ‘probatio’ (3,1-4,7)?

a). Similarity in vocabulary
The legal vocabulary of 3.15-18.23-29 continues also in 4.1-7 (κληρονόμος (vv
1.7) ἐπιτρόπους (v.2) προθεσμίας (v.2) νόμος (vv. 4.5) υἱοθεσία (v.5)) through the
reference to the law and through a new example treated by the legal and alliance
environment.

b). Thematic coherence

Gal 4.1-7 confirms the importance of the theme announced in 3.7 and set out in the
relevant demonstration (3.8-29).

c). Similarity between 3.13-14 and 4.4-5

The synoptic analysis of Gal 3.13-14 and 4.4-5 shows a deep connection between
these two parts of the demonstration.

24
E.M. PALMA, Trasformàti in Cristo, 358-359.
25
E.M. PALMA, «Seminar Dispense 002».
12
13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς 4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ
κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν
κατάρα... αὐτοῦ, γενόμενον ἐκ γυναικός,
14 ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ
γενόμενον ὑπὸ νόμον,
γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν 5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα
ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τὴν υἱοθεσίαν ἀπολάβωμεν.
τῆς πίστεως. (Gal. 3,13-14) (Gal. 4,4-5)
13 Cristo ci ha riscattati dalla maledizione 4 Ma quando venne la pienezza del
della Legge, diventando lui stesso tempo, Dio mandò il suo Figlio, nato
maledizione per noi... da donna, nato sotto la Legge,
14 perché in Cristo Gesù la benedizione di 5 per riscattare quelli che erano sotto
Abramo passasse ai pagani e noi, mediante la Legge, perché ricevessimo
la fede, ricevessimo la promessa dello l’adozione a figli. (Gal. 4,4-5 CEI)
Spirito. (Gal. 3,13-14 CEI)

d). Similarity between 3.29 = 4.7

29 7
εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ ὥστε οὐκέτι εἶ δοῦλος ἀλλ ̓ υἱός· εἰ
σπέρμα ἐστέ, κατ ̓ ἐπαγγελίαν δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
κληρονόμοι. (Gal 3,29) (Gal 4,7)
29 7
Se appartenete a Cristo, allora siete Quindi non sei più schiavo, ma figlio
discendenza di Abramo, eredi secondo la e, se figlio, sei anche erede per grazia
promessa. (Gal 3,29 CEI) di Dio. (Gal 4,7 CEI)

e). The analytic and retrospective roles

The analytic and retrospective role of this pericope is recognizable by the connections
with the protreptic part (3,6- 29) and the apostropic part (3,1-5) of the whole section.
4.1-7 has a function of recapitulation and amplification of the main themes with
respect to 3.1-5 in particular:

 The trinitarian hints of the pericope: 3,5 =4,6 God is described for his work of
giving of the Spirit.
 The reception of the Spirit corresponds to that of sonship: 3.2 &3.14 τὸ πνεῦμα
ἐλάβετε = 4.5 τὴν υἱοθεσίαν.
 Christology formulated by a language of Pauline soteriology: he is crucified
(3.1; 3.13 ἐσταυρωμένος) and therefore can free those who are under the law
(4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ
9. The figures of the speech: The Chiasm in Gal 4,4-5
13
 In addition to dealing with the construction of a speech, rhetoric is also interested
in the way in which it has been adorned or embellished. Thus, the importance of
‘figures’ used in rhetoric comes into light. Coming from the Greek σχῆμα, meaning
‘form’, or ‘appearance’ figures are devices inserted in the speech, in order to create a
particular effect on the listener or reader. One of the figures very often found in the
Pauline texts, is that of ‘chiasm’.
A chiasm is an imaginary cross is created between two pairs of words (or even
whole sentences), with an ABB'A 'type of syntactic scheme. It is called so because
the arrangement of words can be represented with the letter χ (chi). Let us now look
at the chiasm in Gal 4,4.

9.1. The Chiasm in Gal 4,4

Gal 4,4: … ἐξαπέστειλεν ὁ τὸν υἱὸν αὐτοῦ,
A γενόμενον ἐκ γυναικός,
B γενόμενον ὑπὸ νόμον,
B’ ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ,
A’ ἵνα τὴν υἱοθεσίαν.

The ‘χ of the chiasm:

γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,
ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.
In the first part, the chiasm is contentual: γενόμενον ἐκ γυναικός, in fact, expresses
the condition of a child born of a woman and therefore finds itself in a parallel and
antithetical relationship with τὴν υἱοθεσίαν.  We have a strong paradox: our υἱοθεσία
derives from the lowering of the son who became man, “son of a woman”. 
The second member of the chiasm is formal as well as contentual: it underlines the
other paradox, that is that in order to free us from the law, Christ had to “be born
under the law” and become cursed because of the Law.  Tοὺς ὑπὸ νόμον: due to the
strict chiastic parallelism with ὑπὸ τὰ στοιχεῖα τοῦ κόσμου of 4.3, the concept of
νόμος in 4.5 is certainly wider than in 3.13.23 and 4.4b: it indicates all the various
legalistic systems (Sinaitic law, elements of the world) under which man found
himself in his existence before Christ.  From this it follows that it includes both Jews
and Gentiles and corresponds to the ἡμεῖς of 4.3.  On the other hand, this exegesis is
validated by the fact that all men needed to be freed, not only the Jews, but also the
Gentiles: the former from the “Mosaic law”, the latter from the “law of the elements
of the world”.  In fact, liberation from the law is seen by Paul as the prerequisite for
sonship to be received, and it is an equal condition for all, both Jews and Gentiles (cf.
3.14 in connection with 4.6)26. 

26
A.M. BUSCEMI, Lettera ai Galati, 392. See also A. Pitta, (Lettera, 238) who explains the
various theological ideas that emerge from the chiasm.
14
10. A Critical Approach to the Concept of Sonship
according to Murphy-O’connor (Gal 4,4-6)
10.1. The sonship of Christians is ‘modelled on that of Jesus: Murphy-O’Connor
According to Murphy-O’Connor, the sonship of Christians is: a response
‘modelled’ on that of Jesus. Stressing the expression, “born of woman, born under the
Law” in Gal 4:4, Murphy-O’Connor says: Though he had to share the disadvantages
of the human condition, he still managed to accomplish his saving mission, thus
manifesting that obedience which in the Jewish thought-pattern inherited by Paul,
represented the constitutive element of true sonship. This obedience would then be
accredited by God himself in the act of the glorious resurrection of Jesus which
according to him (Murphy-O’Connor) is hinted by Paul to be a ‘reward’ for the
obedience27.
For Murphy-O’Connor, the introduction in Gal 4:6 of the Aramaic term “Abba”,
would reflect an influence of the Synoptic tradition, to which, through this term,
Jesus himself expresses his sense of intimate sonship, revealing God as “Father” (cf.
Mk 14:36). Jesus shares his intimate sonship with those who are baptised in Him. In
his own words,
“By his use of ‘Abba; Jesus expressed his sense of intimate sonship (Mk 14:26),
but at the same time the term proclaimed the revelation of God as Father, not only of
Jesus himself, but also of those to whom he would communicate his sonship (cf. Lk
11:2; 22:29). The suggestion is that such sonship is constituted by a response
modelled on that of Jesus. Paul will call it “the obedience of faith” (Rom 1:5). It is
because we are sons of God through faith and baptism (Gal 3:26-27) that we
instinctively address God as ‘Abba’ (Gal 4:6; Rom 8:15), just as Jesus did”28.
In short, Murphy-O’Connor suggests that Jesus’ intimate relationship with God
which is that of sonship is manifested by his obedience which is rewarded by his
resurrection and his use of the term ‘Abba’. Jesus then communicates this sonship,
this intimate relationship with all those who are baptised in Him. Thus, having been
baptised, we become ‘sons of God’ and, to emphasise his own terminology, “we
instinctively address God as ‘Abba’ … just as Jesus did.” In other words, the sonship
of Christians is ‘modelled’ on the sonship of Jesus. This is where Murphy-O’Connor
goes wrong and is righty critiqued by Palma as we shall see next29.

10.2. The sonship of Christians is ‘that’ of Jesus: E. M. Palma

27
Cf. J. MURPHY-O'CONNOR, Keys to Galatians, 63.; Cf. E.M. PALMA, Trasformàti in Cristo,
73.261-264.
28
J. MURPHY-O'CONNOR, Keys to Galatians, 63.
29
J. MURPHY-O'CONNOR, Keys to Galatians, 63.; also Cf. E.M. PALMA, Trasformàti in Cristo,
73.261-264.
15
 According to Palma, the response of Christians is the very response of Jesus. In his
critique of Murphy-O’Connor, he would say that it is not we who instinctively turn to
God calling him “Father”, but it is the Spirit who has been given to us through faith
(cf. 3,2.5) who expresses this reality in our hearts. He bases his argument on the basis
of Gal 4,6b.c (ἐξαπέστειλεν θεὸς τὸ πνεῦμα τοῦ υἱοῦ υἱοῦ αὐτοῦ ὁ καρδίας εἰς
κρᾶζον- αββα ἡμῶν πατήρ - God has sent forth the Spirit of His Son into our hearts,
crying, “Abba! Father!). According to him, one realizes here, that the ethical figure of
Christian sonship is quite different from that indicated by Murphy-O’Connor30.

10.2.1. The Christians’ κράζειν: an interior motion of the Spirit

According to him, the fact that it is the Spirit who, translating his own expression,
‘cries out (κράζειν) our divine sonship’, does not imply an ‘ecstatic’ conception of
such an experience, neither does it annul the Christian’s self. He demonstrates this
using Paul’s own words in Rom 8:15, where the invocation αββα ὁ πατήρ
undoubtedly has a human subject (κράζομεν i.e. we cry). It is, therefore, according to
Palma, an interior motion of the Spirit, which leads the Christian to turn to God
according to the truth of his new being (cf. v.16: “the Spirit himself attests together
with our spirit that we are children of God”)31.

10.2.2. Kρᾶζον: the lasting aspect of sonship

Developing the thought further, Palma points out that the lasting aspect of the
κράζειν (crying out) is conveyed by the present participle κρᾶζον (“he who cries”) in
4,6c, The use of the present participle form, according to him, expresses a permanent
action of the Spirit in the hearts of Christians, who benefit from the gift of sonship
not only at the moment of Baptism, but also throughout their whole believing
existence32.
Palma helps us arrive, with all the above arguments, at the fact that it is not the
initial relationship with Christ (cf. 3:26-27) alone that determines the possibility of
calling God with the same intimacy as Jesus (Mk 14:36) - the position of Murphy-
O’Connor - but it is the constant activity of the Spirit in the baptized person that
enables him to pray as he does 33. In other words, the constant activity of the Spirit in
the Christian is necessary for the Christian to know according to truth the mystery
that has been accomplished in him34.
Therefore, concluding his critique, says Palma, the ethical sonship of the Christian
does not simply consist in a response “modelled” on that of Jesus, but is the
“response” of Jesus himself, offered by a man who is transformed into Him (3,27b),

30
Cf. E.M. PALMA, Trasformàti in Cristo, 262.
31
Cf. E.M. PALMA, Trasformàti in Cristo, 263.
32
Cf. E.M. PALMA, Trasformàti in Cristo, 263.
33
Cf. E.M. PALMA, Trasformàti in Cristo, 263.
34
Cf. E.M. PALMA, Trasformàti in Cristo, 264.
16
thanks to the interior work accomplished by God in the Spirit (3,5), on the basis of
faith (3,2.3.26), beginning with Baptism (3,27a) 35.

Conclusion
Starting off as a child or νήπιός (Gal 4,1) in exegesis, having gone through the
different methods and approaches, we have arrived at the fact that we are the heirs or
κληρονόμος (Gal 4,7). The journey has taught many things. First of all came the
realization that humans have the tendency to often take for granted things that are
attained as ‘free-gifts’. This study academically as well as spiritually has been an eye-
opener. Academically it has equipped us with tools of exegesis that would aid us in
the interpretation of the written Word of God. Spiritually it has taught that God’s
free-gifts to humanity, namely, Our Lord Jesus Christ, the Holy Spirit, the
sacraments, especially of baptism, the Sonship and heirship that baptism brings with
it, and above all, the freedom and the anthropological transformation, should be
appreciated much more in the lives of Christians. As a personal opinion, I would say
that the distinction between academic and spiritual fades away in this study. The
process has been purely academic, but the outcome had been more of a spiritual
nature. This study could make one appreciate all that God has done for humanity. In
short, I can emphatically say that now, I not only ‘know’ that I am Transformed in
Christ, but also that I ‘feel’ that I am Transformed in Christ.

35
Cf. E.M. PALMA, Trasformàti in Cristo, 264.
17
 BIBLIOGRAPHY

BUSCEMI, A.M., Lettera ai Galati. Commentario Esegetico, Jerusalem 2004.

FUNG, R.Y.K., The Epistle to the Galatians, Grand Rapids 1994.
LONGENECKER, R.N., Galatians, Word Biblical Commentary 41, Dallas 1990.
MOO, D.J., Galatians, Grand Rapids 2013.
MURPHY-O'CONNOR, J., Becoming Human Together. The Pastoral Anthropology of St.
Paul, Wilmington 1984.
PALMA, E.M., Trasformàti in Cristo. L'antropologia paolina nella Lettera ai Galati, Roma
2016.
, «Seminar Dispenses» Studio Esegetico e Teologico di Testi Paolini. Seminario
biblico di NT. TBS068, Roma 2019.
PITTA, A., Lettera ai Galati, Bologna 1997.
THIELMAN, F., From Plight to Solution. A Jewish Framework for Understanding Paul's
View of The Law In Galatians And Romans, Leiden 1989.

18