ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν ⸀μήτηρ ἡμῶν·

e de ano Ierousalem eleuthera estin, etis estin rmeter emon*

illa autem quae sursum est Hierusalem libera est quae est mater nostra

But Jerusalem which is above is free, which is the mother of us all.

But Jerusalem which is above is free, which is the mother of us all.

But Jerusalem which is above is free, which is the mother of us all.

But Jerusalem which is above is free, which is the mother of us all.

but the Jerusalem above is free, which is the mother of us all.

But the Jerusalem which is above is free, and is the mother of us all.

But the Jerusalem that is above is free, which is our mother.

But that Jerusalem above is free, which is our mother.

but the Jerusalem above is free, which is our mother.

But that Jerusalem, which is above, is free: which is our mother.

But the Jerusalem that is above is free, which is our mother.

But the Jerusalem above is free, and she is our mother.

But the Jerusalem that is above is free, and she is our mother.

But the Jerusalem above is free, and she is our mother.

But the heavenly Jerusalem is the free woman, and she is our spiritual mother.

But the Jerusalem above is free, and she is our mother.

But the Jerusalem above is free; she is our mother.

But the Jerusalem that is above is free, and she is our mother.

But the other woman, Sarah, represents the heavenly Jerusalem. She is the free woman, and she is our mother.

But Jerusalem which is above is free, which is the mother of us all.

But the Jerusalem which is above is free, and *she* is *our* mother.

But the Jerusalem that is above is free, which is the mother of us all.

But Abraham's wife, Sarah, is a picture of the new Jerusalem that is above. Sarah was a free person, not a slave, and she is like our mother.

and the Jerusalem above is the free-woman, which is mother of us all,

But the Jerusalem of heaven is the free woman, and she is our mother.

But the Jerusalem above is free and is the mother of us all.

But there is a Jerusalem we know above. She is free, and she is our mother.

But our mother-city is the heavenly Jerusalem, and she is not a slave to Jewish laws.

However, the Jerusalem that is above is the free woman, and she is our mother.

But the Jerusalem above is free; she is our mother.

But the Jerusalem of above is free, which is the mother of us all.

But the Jerusalem above is free, and she is our mother.

But the Jerusalem above (the Messianic kingdom of Christ) is free, and she is our mother.

But the heavenly Jerusalem, which is above, is like the free woman. She is our mother.

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.

But the Jerusalem that is above is free. She is our mother.

But the Jerusalem above is the free woman, and she is our mother.

But the other woman corresponds to the Jerusalem above; she is free, and she is our mother.

But the Jerusalem that is above is free, which is the mother of us all.

But the heavenly Jerusalem is free, and she is our mother.

But that Jerusalem that is above, is free, which is our mother.

But the Jerusalem which is above is free—and she is our mother.

But our mother is the city of Jerusalem in heaven above, and she isn't a slave.

But the Jerusalem above is free, and she is our mother.

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.’

But the other woman corresponds to the Jerusalem above; she is free, and she is our mother.

But the other woman corresponds to the Jerusalem above; she is free, and she is our mother.

But the Jerusalem that is above is free, and she is our mother.

But the Jerusalem above [that is, the way of faith, represented by Sarah] is free; she is our mother.

But the Jerusalem above is free, and she is our mother.

But the Jerusalem above is freeborn, and she is our mother.

But the Jerusalem above is free; she is our mother.

But the ·heavenly Jerusalem, which is above [L Jerusalem above], is like the free woman. She is our mother.

But the Jerusalem above is free—she is our mother.

But the Jerusalem above is free, and she is our mother.

But the Jerusalem that is above is free. She is our mother.

But Jerusalem which is above is free, which is the mother of us all.

But the Yerushalayim above is free, and she is our mother;

But the city of Jerusalem in heaven is free, and that is our mother.

But the other woman corresponds to the Jerusalem above; she is free, and she is our mother.

But the Yerushalayim above is a Bat Chorin (daughter of freedom), the Imma lechulanu (the Mother of us all TEHILLIM 87:5-6; SHEMOT 25:40; YESHAYEH 49:20f; 54:1-13).

But the Jerusalem that is above is free, and she is our mother.

But the Jerusalem which is above is free, which is our mother.

But the heavenly Jerusalem that is above is like the free woman, who is our mother.

But the heavenly Jerusalem which is above is like the free woman. She is our mother.

But the Jerusalem above is free, which is our mother.

But the Jerusalem that is above is free, and she is our mother.

But the Jerusalem above is free— which is our mother.