498 Terrance Callan metaphorically (7). In addition there are metaphors implicit in the proverbs cited in 5,9 and 6,7. The metaphors in 6,7 are elaborated in 6,8-9. Many of these metaphors can be seen as expressions of five basic metaphors, namely, the metaphors of the family of God (8), freedom vs. slavery (9), (7) qeou' patro" (1,1.3.4; 4,6); ajdelfoiv (1,2.11; 2,4; 3,15; 4,12.28.31; 5,11.13; v 6,1.18); Cristou' doulo" (1,10); trevcw h] edramon (2,2; 5,7); pareisavktou" (2,4); ' [ pareish'lqon kataskoph'sai (2,4); katadoulwvsousin (2,4; 4,3); stu'loi (2,9); orqopodousin (2,14); Cristw/' sunestaurwmai (2,19; 5,24); uiJoiv (3,7.26; 4,6.7); j ' v ejxhgovrasen (3,13; 4,5); paidagwgov" (3,24-25); ejneduvsasqe (3,27; BETZ, Galatians, 187-188); klhronovmoi (3,29; 4,1.7); nhvpioi (4,3); dou'lo" (4,7); ejdouleuvsate (4,8.9.25; 5,13); ejpistrevfete (4,9); tevkna (4,19.25.28.31); wjdivnw (4,19); douleivan (4,24); zugw'/ douleiva" (4,24); mhvthr (4,26); ojfeilevth" (5,3; K.A. MORLAND, The Rhetoric of Curse in Galatians. Paul Confronts Another Gospel [Emory Studies in Early Christianity; Atlanta 1995] 229-230); ejxepevsate (5,4); enekoyen (5,7); davknete kai; katesqiete — ajnalwqh'te (5,15); peripatei'te (5,16); jv v basileivan qeou' (5,21); klhronomhvsousin (5,21); karpov" (5,22); stoicw'men (5,25; 6,16); ∆Allhvlwn ta; barh bastazete (6,2; BETZ, Galatians, 299) / e{kasto" v v ga;r to; i[dion fortivon bastavsei (6,5); oijkeivou" (6,10); di∆ ou} ejmoi; kovsmo" ejstauvrwtai kajgw; kovsmw/ (6,14); ta; stivgmata tou' ∆Ihsou' ejn tw'/ swvmativ mou bastazw (6,17; BETZ, Galatians, 324; E.D.W. BURTON, A Critical and Exegetical v Commentary on the Epistle to the Galatians [ICC; Edinburgh 1921] 360-361). (8) God as father (1,1 etc.); Christians as brothers (1,2 etc.); Christians as sons of God (3,26 etc.) and heirs of God (4,1 etc.) who will inherit the kingdom of God (5,21); once they were infants (4,3; on this see Betz, Galatians, 204, n. 26; R.N. LONGENECKER, Galatians [WBC 41; Dallas 1990] 156); as young children under pedagogue (3,24-5; on this see MORLAND, Rhetoric of Curse, 227; TSANG, From Slaves to Sons, 105-116; D.J. WILLIAMS, Paul’s Metaphors. Their Context and Character [Peabody, MA 1999] 61-63); they are the household of faith (6,10; BETZ, Galatians, 311, n. 199; BURTON, Galatians, 346; LONGENECKER, Galatians, 283). They are also sons of Abraham (3,7) and heirs of Abraham (3,29); their mother (allegorically Sarah) is the Jerusalem above (4,26), and they are her children (4,28.31), not children of the present Jerusalem (allegorically Hagar) (4,25.31). The Galatians are also Paul’s children whom he labors to deliver (4,19; BURTON, Galatians, 248; WILLIAMS, Metaphors, 56-57; WITHERINGTON, Grace in Galatia, 314-316). (9) Paul is a slave of Christ (1,10); Christians serve one another as slaves (5,13). Paul may also present himself as a slave in 6,17 if the marks to which he refers are the marks of a slave (so TSANG, From Slaves to Sons, 76-77; WILLIAMS, Metaphors, 114-115). At the Jerusalem conference the false brothers sought to enslave Gentile Christians (2,4; on this see TSANG, From Slaves to Sons, 81-87); this would be a return to slavery associated with infancy (4,1; 5,1), slavery to the elements of the universe (4,3.9; on 4,1-10 see TSANG, From Slaves to Sons, 116- 131), after Christ has freed them from slavery by purchase (3,13; 4,5; BEtz, Galatians, 150; T. CALLAN, “The Soteriology of the Second Letter of Peter”, Bib 82 [2001] 549-559, especially pp. 549-550); for Jews this was a matter of being under the law (4,5), of being children of Hagar a slave girl (4,22-23) whose