ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἁγάρ,

atina estin allegoroumena* autai gar eisin duo diathekai, mia men apo orous Sina, eis douleian gennosa, etis estin Agar,

quae sunt per allegoriam dicta haec enim sunt duo testamenta unum quidem a monte Sina in servitutem generans quae est Agar

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which engenders to bondage, which is Agar.

Which things are an allegory: for these are the two covenants; the one from mount Sinai, which brings forth to bondage, which is Hagar.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—

These things are an allegory, for these are the two covenants: The one is from Mount Sinai, which engendereth bondage; this is Hagar.

Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.

But these are illustrations of the two Covenants, the one that is from Mount Sinai begets to bondage, which is Hagar.

Which things have an allegorical sense; for these are two covenants: one from mount Sinai, gendering to bondage, which is Hagar.

Which things are said by an allegory. For these are the two testaments. The one from mount Sina, engendering unto bondage; which is Agar:

Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.

Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.

I'm going to use these historical events as an illustration. The women illustrate two arrangements. The one woman, Hagar, is the arrangement made on Mount Sinai. Her children are born into slavery.

These things are illustrations, for the women represent the two covenants. One is from Mount Sinai and bears children into slavery--this is Hagar.

This is being said as an allegory, for these women represent two covenants. The one woman, Hagar, is from Mount Sinai, and her children are born into slavery.

These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.

This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.

These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar.

These two women serve as an illustration of God's two covenants. The first woman, Hagar, represents Mount Sinai where people received the law that enslaved them.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery.

These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar.

These two women are like pictures of two agreements that God made with his people. Hagar is like the agreement that God made on Sinai mountain. That agreement causes people to become slaves.

which things are allegorized, for these are the two covenants: one, indeed, from mount Sinai, to servitude bringing forth, which is Hagar;

Think of it like this: These two women show God’s two ways of working with His people. The children born from Hagar are under the Law given on Mount Sinai. They will be servants who are owned by someone and will always be told what to do!

These things are allegorical. For these mothers are the two Testaments. The one called Hagar begat those of mount Sinai, who are enslaved.

I’m using an allegory. Here’s the picture: these two women stand for two covenants. The first represents the covenant God made on Mount Sinai—this is Hagar, who gives birth to children of slavery.

Now this true story is an illustration of God’s two ways of helping people. One way was by giving them his laws to obey. He did this on Mount Sinai, when he gave the Ten Commandments to Moses. Mount Sinai, by the way, is called “Mount Hagar” by the Arabs—and in my illustration, Abraham’s slave-wife Hagar represents Jerusalem, the mother-city of the Jews, the center of that system of trying to please God by trying to obey the Commandments; and the Jews, who try to follow that system, are her slave children.

Now this is an allegory. These women represent two covenants. One covenant is given on Mount Sinai and bears children who are born into slavery; this is Hagar.

This is spoken with allegory, for these women are two covenants: one from Mount Sinai bearing children into slavery; she is Hagar.

Which things are an allegory; for these women are the two covenants: the one from the Mount Sinai, which begat unto slavery, which is Hagar.

These things are being taken figuratively, for the women represent two covenants. One is from Mount Sinai and bears children into slavery—this is Hagar.

Now all this is an allegory; these [two women] represent two covenants. One covenant originated from Mount Sinai [where the Law was given] and bears [children destined] for slavery; this is Hagar.

This story teaches something else: The two women are like the two agreements between God and his people. One agreement is the law that God made on Mount Sinai, and the people who are under this agreement are like slaves. The mother named Hagar is like that agreement.

Tell me now, you who have become so enamored with the law: Have you paid close attention to that law? Abraham, remember, had two sons: one by the slave woman and one by the free woman. The son of the slave woman was born by human plotting; the son of the free woman was born by God’s promise. This illustrates the very thing we are dealing with now. The two births represent two ways of being in relationship with God. One is from Mount Sinai in Arabia. It corresponds with what is now going on in Jerusalem—a slave life, producing slaves as offspring. This is the way of Hagar. In contrast to that, there is an invisible Jerusalem, a free Jerusalem, and she is our mother—this is the way of Sarah. Remember what Isaiah wrote: Rejoice, barren woman who bears no children, shout and cry out, woman who has no birth pangs, Because the children of the barren woman now surpass the children of the chosen woman. Isn’t it clear, friends, that you, like Isaac, are children of promise? In the days of Hagar and Sarah, the child who came from faithless plotting (Ishmael) harassed the child who came—empowered by the Spirit—from the faithful promise (Isaac). Isn’t it clear that the harassment you are now experiencing from the Jerusalem heretics follows that old pattern? There is a Scripture that tells us what to do: “Expel the slave mother with her son, for the slave son will not inherit with the free son.” Isn’t that conclusive? We are not children of the slave woman, but of the free woman.

These things can be used as an illustration; namely, the women are two covenants. One is from Mount Sinai, bearing children into slavery. This is Hagar.

This may be interpreted allegorically, for these women represent two covenants. One is from Mount Sinai, bearing children to be slaves; she is Hagar.

Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery.

which things contain an allegory. For these women are two testaments. The one is from Mount Sinai, which engenders bondage, which is Hagar.

These things can be understood as a figure: the two women represent two covenants. The one whose children are born in slavery is Hagar, and she represents the covenant made at Mount Sinai.

The which things be said by another understanding. For these be two testaments; one in the hill of Sinai, engendering into servage, which is Agar.

Treat this as picture-language. These two women stand for two covenants: one comes from Mount Sinai, and gives birth to slave-children; that is Hagar.

All of this has another meaning as well. Each of the two women stands for one of the agreements God made with his people. Hagar, the slave woman, stands for the agreement that was made at Mount Sinai. Everyone born into her family is a slave.

Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.

It is written that Abraham had two sons, one by the slave and the other by the free woman. The child of the slave was born in the ordinary course of nature, but the child of the free woman was born in accordance with God’s promise. This can be regarded as an allegory. Here are the two agreements represented by the two women: the one from Mount Sinai bearing children into slavery, typified by Hagar (Mount Sinai being in Arabia, the land of the descendants of Ishmael, Hagar’s son), and corresponding to present-day Jerusalem—for the Jews are still, spiritually speaking, “slaves”. But the free woman typifies the heavenly Jerusalem, which is the mother of us all, and is spiritually “free”. It is written: ‘Rejoice, O barren, you who do not bear! Break forth and shout, you who do not travail! For the desolate has many more children than she who has a husband.’

Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery.

Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery.

These things are an allegory: the women are two covenants. One is from Mount Sinai, which gives birth to slave children; this is Hagar.

Now these facts are about to be used [by me] as an allegory [that is, I will illustrate by using them]: for these women can represent two covenants: one [covenant originated] from Mount Sinai [where the Law was given] that bears children [destined] for slavery; she is Hagar.

Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.

Now this is an allegory. These women represent two covenants. One was from Mount Sinai, bearing children for slavery; this is Hagar.

This is speaking allegorically, for these women are two covenants: one coming from Mount Sinai giving birth to children who are to be slaves; she is Hagar.

This story ·teaches something else [or may be read allegorically/figuratively/as an illustration]: The two women are ·like the two agreements between God and his people [L two covenants]. One is ·the law that God made on Mount Sinai [L from Mount Sinai; C the mountain in Arabia where God delivered his law to Israel through Moses; Ex. 19—31], ·and the people who are under this agreement are like slaves [L …bearing children for slavery]. ·The mother named Hagar is like that agreement [L This is Hagar].

Now these things are being treated allegorically, for these are two covenants. One is from Mount Sinai, giving birth to slavery—this is Hagar.

Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.

These things are examples. The two women stand for two covenants. One covenant comes from Mount Sinai. It gives birth to children who are going to be slaves. It is Hagar.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

Now, to make a midrash on these things: the two women are two covenants. One is from Mount Sinai and bears children for slavery — this is Hagar.

These things have another meaning. These two women are like two agreements. One agreement came from Mount Sinai. The children are born slaves. That agreement is like Hagar.

Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery.

Now these things can be taken derech mashal (figuratively); for these are two beritot (covenants, see 3:17), one from Mount Sinai bearing banim for avdut (slavery, bondage): this is Hagar.

I’m going to use these historical events as an illustration. The women illustrate two arrangements. The one woman, Hagar, is the arrangement made on Mount Sinai. Her children are born into slavery.

These things are an allegory, for these are the two covenants. The one is from Mount Sinai, which gives birth to bondage; she is Hagar.

This true story makes a picture for us. The two women are like the two agreements between God and his people. One agreement is the law that God made on Mount Sinai. The people who are under this agreement are like slaves. The mother named Hagar is like that agreement.

This makes a picture for us. The two women are like the two agreements between God and men. One agreement is the law that God made on Mount Sinai. The people who are under this agreement are like slaves. The mother named Hagar is like that agreement.

which things are spoken allegorically, for these women are two covenants, one from Mount Sinai, bearing children for slavery, who is Hagar.

These things are being taken figuratively: the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: this is Hagar.

which things are being allegorized, for these women are two covenants. One is from Mount Sinai, bearing children for slavery, which is Hagar