Galatians 4

stewards
The presence of both “guardians” (ἐπίτροπος; epitropos) and “stewards” (οἰκονόμος; oikonomos) in this verse is helpful to note because each term carries a distinct nuance that the translator must consider. Some translations render οἰκονόμος (oikonomos) as “managers,” but the managerial nuance is more properly attributed to the former term, ἐπίτροπος (epitropos; cf. Matt 20:8). The term ἐπίτροπος (epitropos) contains the root for τρόπος (tropos), which refers to the way or fashion in which something is done, and as such, the term conveys the idea of someone who actively manages the manner of an activity. In distinction from that, οἰκονόμος (oikonomos) comes from the root for “house-manager” (οἶκος = “house”; νέμω = “manage”), and while the idea of management is still present, the term itself refers more properly to the domain or scope of oversight, rather than the actual manner of oversight. With these two terms in view alongside each other, “steward” is seen to be a better English translation of οἰκονόμος (oikonomos) than “manager,” and it is translated consistently this way throughout the New Testament (with the exception of Romans 16:23, where the term is further nuanced). If a reader were to note the distinction in terms here, he or she would see that Paul’s point is to stress that the heir of a future inheritance is under the authority of those who both actively (ἐπίτροπος; epitropos) and officially (οἰκονόμος; oikonomos) manage his affairs until the date set by his father.

enslaved
“Enslaved” gives a straighforward translation of the Greek verb δουλόω (douloō), which comes from the root δοῦλος (doulos), often translated “slave” (vv. 7ff). Capturing this gloss in English helps readers better detect the wordplay between verses 3, 7, and following. Every believer was once enslaved was to the elemental things of the world, but now in Christ believers have been made not slaves, but sons of God and heirs by grace to all that is His (v. 7).

having known…having been known
Several translations render the participles at the beginning of this verse as “come to know” and “to be known,” respectively. However, the notion of “coming to know” is not required from the grammar itself. The aorist tense of the participles simply indicates that the actions are viewed holistically, without reference to the process or duration of the action. Beyond that, the second participle is a standard indicative and not an infinitive, and so it does not need to be translated with “to be.” For these reasons, the phrases “having known” (γνόντες; gnontes) and “having been known” (γνωσθέντες; gnōsthentes) better capture the sense of the Greek. With these nuances in view, readers can understand Paul to be saying that the Galatians were slaves to non-gods when they were in a state of not knowing God (v. 8), and so he is asking how now, having known God, they could possibly be turning back to be enslaved again. The clarification, “or rather having been known by God,” further emphasizes the contradiction in view, because it was God’s work to “know” them and turn them from their sins.

want
The Greek verb θέλω (thelō) here has been translated as “want” for the sake of consistency (cf. 1:7; 3:2; 4:21; 5:17; 6:12, 13). This a key term in Galatians that Paul uses to describe the false teachers and their desires in contrast with his own. This theme appears throughout this epistle (1:7; 3:2; 4:17, 20, 21; 6:12, 13), and consistent translation with either “want” or “wish” helps the reader to pick up on what Paul is doing with his intentional wording. Here, Paul is calling into question the legitimacy of their desire to be enslaved to weak and worthless things.

enslaved
Refer to the discussion on verse 2 above.

for nothing
The phrase “for nothing” translates the Greek word εἰκῇ (eikē), which refers to something done without purpose (see BDAG on εἰκῇ). The translation as “for nothing” appears also in Romans 13:4, and is used here as well for the sake of consistency. By saying this, Paul stresses the purposelessness that would characterize their past reception of Paul’s counsel if indeed they do not believe the true gospel. The Galatians now appear to be so enamored with the Mosaic Law as a means of justification that Paul indicates how their subtle actions of apostasy betray such a massive departure from the gospel that it would effectively make all of Paul’s labor for them pointless. The gospel of justification by faith alone is a matter of first importance (1 Cor 15:1–3), so to abandon it is to undermine everything about the Christian life.

zealously seek
The phrase “zealously seek” is an accurate, literal translation of the Greek verb ζηλόω (zēloō), which shares the Greek root from which the English word “zealous” is derived. It has the idea of passionately or earnestly desiring something, or seeking something with enthusiasm. Thus, it is translated here as “zealously seek.” The same word occurs twice in this verse and once in verse 18, and is translated the same way in each instance so that readers can recognize when the same word is used. Here, Paul is playing with the word, describing the Judaizers as zealously seeking Jewish Christians by excluding them so that the Christians will zealously seek to be included. Paul argues that it is not bad in itself to be zealously sought, but it should be in a commendable manner (v. 18), motivated by real love for them rather than manipulative self-interest.

zealously sought
Refer to the discussion on verse 17 above.

because
The Greek conjunction ὅτι (hoti) is rendered in some translations as “for,” but in the present context it is better taken as having causal sense. Paul is giving the reason for his desire to be present with the Galatians, and thus the term is translated as “because.” Paul expresses his desire to be present with the Galatians to persuade them in person because he is perplexed at this extreme problem that they are seeming to abandon the true gospel. He would rather deal with this in person than in writing because of the seriousness of the issue. Nevertheless, circumstances and divine sovereignty dictate that he must correct them in writing rather than in person, and the universal church is better off for it since this divine correction and instruction is preserved now in the pages of Scripture.

servant-woman
Here, the term παιδίσκη (paidiskē) is translated as “servant-woman” rather than “bondwoman” to maintain greater consistency for this term throughout the New Testament. While all previous occurrences in the New Testament are translated as “servant-girl” (Matt 26:69; Mark 14:66, 69; Luke 12:45; 22:56; John 18:17; Acts 12:13; 16:16), “woman” is used rather than “girl” here for the obvious reason that Hagar was a grown woman with a child and not a young girl. The translation as “servant-woman” is admirable also because it maintains distiction from the Greek word δοῦλος (doulos) by not using “slave,” and it employs translational terminology that is consistent with the Old Testament (i.e., “servant-woman” for אָמָה; used for Hagar in Gen 16:1–7). Paul is introducing here by this Old Testament allusion the vast contrast between being enslaved as a servant and being free and the consequences of each.

servant-woman
Refer to the discussion on verse 22 above.

had been born
The translation “had been born” better captures the perfect tense of the Greek term (γεγέννηται; gegennētai) than the translation “is born.” This is because the perfect tense points to a present state and frames it in light of a past action. With that in mind, readers can see that Paul uses the perfect tense to describe the difference in sonship as a difference in their births. While both men are sons, it was the nature of their births that distinguishes them. One was born according to the flesh, and the other according to the promise.

SERVANT-WOMAN
Refer to the discussion on verse 22 above.

servant-woman
Refer to the discussion on verse 22 above.