Galatians 4:9

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An Exegetical Analysis of Galatians 4:9: The Force of “πάλιν ἄνωθεν”

This exegetical study of Galatians 4:9 is based on a b-greek discussion from October 1, 2007. The discussion commenced with an inquiry into the precise understanding of Paul’s use of the adverb ἄνωθεν in Galatians 4:9, particularly whether it functions merely as an intensifier for πάλιν. The original question posed concerned how to interpret Paul’s rhetoric when he asks the Galatians about their reversion to legalistic practices.

The central exegetical issue revolves around the semantic range and rhetorical function of ἄνωθεν, especially in conjunction with πάλιν, and its implications for Paul’s argument against the Galatians’ potential return to legalism. The core tension lies in discerning whether πάλιν ἄνωθεν signifies a simple repetition, a fresh start, a return to an earlier spiritual state (either paganism or pre-conversion ignorance), or a theological concept of “from above” in a spiritual sense. The interpretation of this phrase deeply impacts the understanding of the Galatians’ spiritual trajectory and Paul’s indictment of their theological shift.

νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα οἷς πάλιν ἄνωθεν δουλεύειν θέλετε;
(Nestle 1904)

Key differences with SBLGNT (2010):

• For this specific verse, there are no substantive textual differences between the Nestle 1904 text and the SBLGNT (2010). Both editions render the Greek text identically.

Textual criticism (NA28), lexical notes (KITTEL, BDAG).

From a textual critical perspective, the verse presents no significant variants in major manuscript traditions, and the reading in NA28 aligns with the presented text. The primary exegetical challenge, as highlighted in the discussion, lies in the lexical and semantic interpretation of ἄνωθεν. While a full KITTEL entry for ἄνωθεν is not explicitly provided in the source discussion, a comprehensive entry from BDAG (3rd ed.) is cited and provides crucial insights:

• BDAG (entry #4 for ἄνωθεν) outlines four main semantic categories:
  1. From above, in extension from a higher source (e.g., Mk 15:38, Jn 3:31, Jas 3:15). This sense often carries theological weight, implying a divine origin (e.g., “born from above” in Jn 3:3,7).
  2. From a point of time marking the beginning, from the beginning (e.g., Lk 1:3).
  3. For a relatively long period in the past, for a long time (e.g., Acts 26:5).
  4. At a subsequent point of time involving repetition, again, anew (e.g., MPol 1:1). This sense is notably described as “Often strengthened by πάλιν,” with Galatians 4:9 explicitly cited as an example (also Wsd 19:6). The ambiguity of ἄνωθεν γεννηθῆναι in John 3:3,7, suggesting both “born from above” and “born again,” underscores the potential for polysemy.

Translation Variants

The interpretation of πάλιν ἄνωθεν is central to understanding Paul’s rhetorical question in Galatians 4:9. The adverb πάλιν unequivocally conveys repetition (“again”), while ἄνωθεν introduces layers of meaning, particularly when combined.

• The BDAG entry explicitly notes that ἄνωθεν is “Often strengthened by πάλιν” to mean “again, anew,” directly citing Galatians 4:9. This suggests that the combination might primarily serve to intensify the idea of repetition.
• It has been suggested that πάλιν ἄνωθεν in Hellenistic Greek could be functionally equivalent to phrases like πάλιν αὖθις or αὖθις πάλιν, both conveying “again, anew” with emphasis.
• Commentators like Alford and Meyer, though their views might be less prevalent today, posited that the phrase could evoke the sense of ἐκ νέας αὖθις ἀρχῆς or πάλιν ἐξ ἀρχῆς, meaning “from a new beginning” or “again from the beginning.” This interpretation would emphasize a complete restart or a return to foundational principles.
• F.F. Bruce interprets Paul’s repeated use of πάλιν…πάλιν ἄνωθεν as emphasizing the Galatians’ tendency to revert to a form of religion generically similar to their pre-conversion paganism. For Paul, both Jewish legalistic practices and pagan idol-worship fall under the rubric of subjection to the “weak and beggarly elemental spirits” (ἀσθενῆ καὶ πτωχὰ στοιχεῖα). This implies that their potential return to legalism is not merely a different path but a regression to a spiritually analogous state of bondage.
• E.D.W. Burton supports this view, arguing against separating the grammatical components. He contends that the “obvious and unescapable implication” is that the conversion to the στοιχεῖα (elemental spirits/principles) constitutes a return to a state generically the same as their former idol-worship. He resists interpretations that would isolate πάλιν to ἐπιστρέφετε and πάλιν ἄνωθεν to δουλεύειν, emphasizing the holistic nature of the reversion.
• R.N. Longenecker highlights that πῶς ἐπιστρέφετε is a rhetorical question, suggesting incredulity at the possibility of such a reversion (“how is it possible that?”). He notes that ἐπιστρέφω is a technical term capable of denoting both religious conversion and apostasy, and its present tense here indicates an action already in progress. The Galatians, having “known God” (or, more accurately, “been known by God”), were paradoxically turning back to a system that offered nothing but spiritual impoverishment.
• Martin Luther, from a theological standpoint, describes the attempt to be justified by law as meeting “two sick and feeble beggars,” where neither can help the other. He sees the “weak and beggarly rudiments” as incapable of taking away sins, only increasing them.

Grammatically, the phrase πάλιν ἄνωθεν functions as an adverbial modifier to δουλεύειν, emphasizing the repeated desire to serve the elemental spirits. Rhetorically, the combination of πῶς (how?) with the double repetition of πάλιν and πάλιν ἄνωθεν underscores Paul’s profound dismay and incredulity at the Galatians’ spiritual inconsistency.

Conclusions and Translation Suggestions

The exegetical analysis of Galatians 4:9 reveals that Paul’s use of πάλιν ἄνωθεν is a powerful rhetorical device, drawing on the polysemy of ἄνωθεν to emphasize both the repeated nature of the Galatians’ potential apostasy and the fundamental degradation inherent in their return to legalistic observance. While ἄνωθεν can denote “from above” or “from the beginning,” in this context, strengthened by πάλιν, its primary force is one of repetition and renewed engagement with a discarded system. Paul views the observance of the Law and pagan idol worship as functionally equivalent in their failure to provide genuine freedom and spiritual life, both being forms of bondage to “weak and beggarly elemental spirits.” The question is not merely about returning, but about returning again, perhaps even from the very beginning of their spiritual journey, or anew as if they had never known Christ.

1. “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 beggarly elemental spirits, whose slaves you want to become once more?”
   This translation emphasizes the reiteration of bondage to the elemental spirits, capturing the primary sense of repetition conveyed by πάλιν ἄνωθεν when read as an intensifier.
2. “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 beggarly elemental spirits, which you wish to serve all over again from the start?”
   This option leans into the “from the beginning” aspect of ἄνωθεν, implying a complete regression to a foundational state of spiritual immaturity, echoing interpretations of πάλιν ἐξ ἀρχῆς.
3. “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 beggarly elemental spirits, to which you desire to become enslaved anew?”
   This translation employs “anew” to convey a fresh engagement with the old system, slightly softer than “once more” but still highlighting the repeated and renewed embrace of bondage.