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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Galatians 4:24 These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar.</title><link rel="canonical" href="https://biblehub.com/galatians/4-24.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/16/48_Gal_04_24.jpg" /><meta property="og:title" content="Galatians 4:24 - Hagar and Sarah" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar." /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/galatians/4-24.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/galatians/4-24.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/galatians/">Galatians</a> > <a href="/galatians/4.htm">Chapter 4</a> > Verse 24</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad4.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/galatians/4-23.htm" title="Galatians 4:23">◄</a> Galatians 4:24 <a href="/galatians/4-25.htm" title="Galatians 4:25">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#audio" class="clickchap2" title="Context and Audio Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Cross </a> <a href="#study" class="clickchap2" title="Study Bible"> Study </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comm </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/galatians/4.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/galatians/4.htm">New International Version</a> 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. <a href="/nlt/galatians/4.htm">New Living Translation</a> 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. <a href="/esv/galatians/4.htm">English Standard Version</a> Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. <a href="/bsb/galatians/4.htm">Berean Standard Bible</a> These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar. <a href="/blb/galatians/4.htm">Berean Literal Bible</a> which things are allegorized, for these are two covenants: one indeed from Mount Sinai, begetting unto slavery, which is Hagar. <a href="/kjv/galatians/4.htm">King James Bible</a> Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. <a href="/nkjv/galatians/4.htm">New King James Version</a> which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— <a href="/nasb_/galatians/4.htm">New American Standard Bible</a> 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. <a href="/nasb/galatians/4.htm">NASB 1995</a> 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. <a href="/nasb77/galatians/4.htm">NASB 1977 </a> 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. <a href="/lsb/galatians/4.htm">Legacy Standard Bible </a> This is spoken with allegory, for these women are two covenants: one from Mount Sinai bearing children into slavery; she is Hagar. <a href="/amp/galatians/4.htm">Amplified Bible</a> 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. <a href="/csb/galatians/4.htm">Christian Standard Bible</a> 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. <a href="/hcsb/galatians/4.htm">Holman Christian Standard Bible</a> These things are illustrations, for the women represent the two covenants. One is from Mount Sinai and bears children into slavery—this is Hagar. <a href="/asv/galatians/4.htm">American Standard Version</a> Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. <a href="/cev/galatians/4.htm">Contemporary English Version</a> 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. <a href="/erv/galatians/4.htm">English Revised Version</a> Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. <a href="/gwt/galatians/4.htm">GOD'S WORD® Translation</a> 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. <a href="/gnt/galatians/4.htm">Good News Translation</a> 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. <a href="/isv/galatians/4.htm">International Standard Version</a> 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. <a href="/msb/galatians/4.htm">Majority Standard Bible</a> These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar. <a href="/net/galatians/4.htm">NET Bible</a> 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. <a href="/nheb/galatians/4.htm">New Heart English Bible</a> These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to slavery, which is Hagar. <a href="/wbt/galatians/4.htm">Webster's Bible Translation</a> Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. <a href="/wey/galatians/4.htm">Weymouth New Testament</a> All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery. <a href="/web/galatians/4.htm">World English Bible</a> These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. <div class="vheading2">Literal Translations</div><a href="/lsv/galatians/4.htm">Literal Standard Version</a> which things are allegorized, for these are the two covenants: one, indeed, from Mount Sinai, bringing forth to servitude, which is Hagar; <a href="/blb/galatians/4.htm">Berean Literal Bible</a> which things are allegorized, for these are two covenants: one indeed from Mount Sinai, begetting unto slavery, which is Hagar. <a href="/ylt/galatians/4.htm">Young's Literal Translation</a> which things are allegorized, for these are the two covenants: one, indeed, from mount Sinai, to servitude bringing forth, which is Hagar; <a href="/slt/galatians/4.htm">Smith's Literal Translation</a> Which things are spoken figuratively: for these are the two covenants; one truly from mount Sinai, begetting to bondage, which is Agar.<div class="vheading2">Catholic Translations</div><a href="/drb/galatians/4.htm">Douay-Rheims Bible</a> Which things are said by an allegory. For these are the two testaments. The one from mount Sina, engendering unto bondage; which is Agar: <a href="/cpdv/galatians/4.htm">Catholic Public Domain Version</a> These things are said through an allegory. For these represent the two testaments. Certainly the one, on Mount Sinai, gives birth unto servitude, which is Hagar. <a href="/nabre/galatians/4.htm">New American Bible</a> Now this is an allegory. These women represent two covenants. One was from Mount Sinai, bearing children for slavery; this is Hagar. <a href="/nrsvce/galatians/4.htm">New Revised Standard Version</a> Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/galatians/4.htm">Lamsa Bible</a> Now these things are a symbol of the two covenants; the one from Mount Sinai, give girls birth to bondage, which is Hagar. <a href="/aramaic-plain-english/galatians/4.htm">Aramaic Bible in Plain English</a> But these are illustrations of the two Covenants, the one that is from Mount Sinai begets to bondage, which is Hagar.<div class="vheading2">NT Translations</div><a href="/anderson/galatians/4.htm">Anderson New Testament</a> These things are allegorized: for these women are the two covenants; the one from the Mount Sinai that brings forth for bondage, which is Hagar. <a href="/godbey/galatians/4.htm">Godbey New Testament</a> Which things are allegorized: for these are the two covenants; the one indeed from mount Sinai, generating children into bondage, which is Hagar. <a href="/haweis/galatians/4.htm">Haweis New Testament</a> Which things are allegorical; for these are the two covenants, the one from mount Sinai, gendering unto bondage, which is represented by Agar. <a href="/mace/galatians/4.htm">Mace New Testament</a> these things have an allegorical meaning: the two women signify the two covenants, the one from mount Sinai, which is represented by Agar, whose children were born in a state of servitude. <a href="/wey/galatians/4.htm">Weymouth New Testament</a> All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery. <a href="/worrell/galatians/4.htm">Worrell New Testament</a> Which things are an allegory; for these women are two covenants; one, indeed, from mount Sinai, bringing forth into servitude, which is Hagar <a href="/worsley/galatians/4.htm">Worsley New Testament</a> Which things are figurative; for these persons are emblems of the two covenants, the one from mount Sinai, bringing forth children unto bondage, which is Hagar: for this name Hagar, <a href="/parallel/galatians/4-24.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/Jv8Ri4CeT34?start=894" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/galatians/4.htm">Hagar and Sarah</a> …23His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise. 24<a href="/greek/3748.htm" title="3748: hatina (RelPro-NNP) -- Whosoever, whichsoever, whatsoever. ">These things</a> <a href="/greek/1510.htm" title="1510: estin (V-PIA-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist."></a> <a href="/greek/238.htm" title="238: allēgoroumena (V-PPM/P-NNP) -- To speak allegorically. From allos and agoreo (compare agora); to allegorize.">serve as illustrations,</a> <a href="/greek/1063.htm" title="1063: gar (Conj) -- For. A primary particle; properly, assigning a reason.">for</a> <a href="/greek/3778.htm" title="3778: hautai (DPro-NFP) -- This; he, she, it. ">the women</a> <a href="/greek/1510.htm" title="1510: eisin (V-PIA-3P) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">represent</a> <a href="/greek/1417.htm" title="1417: dyo (Adj-NFP) -- Two. A primary numeral; two.">two</a> <a href="/greek/1242.htm" title="1242: diathēkai (N-NFP) -- From diatithemai; properly, a disposition, i.e. a contract.">covenants.</a> <a href="/greek/3303.htm" title="3303: men (Conj) -- A primary particle; properly, indicative of affirmation or concession; usually followed by a contrasted clause with de."></a> <a href="/greek/1520.htm" title="1520: mia (Adj-NFS) -- One. (including the neuter Hen); a primary numeral; one.">One covenant</a> <a href="/greek/575.htm" title="575: apo (Prep) -- From, away from. A primary particle; off, i.e. Away, in various senses.">is from</a> <a href="/greek/3735.htm" title="3735: orous (N-GNS) -- A mountain, hill. Probably from an obsolete oro; a mountain: -hill, mount(-ain).">Mount</a> <a href="/greek/4614.htm" title="4614: Sina (N-GNS) -- Sinai, a mountain in Arabia. Of Hebrew origin; Sina, a mountain in Arabia.">Sinai</a> <a href="/greek/1080.htm" title="1080: gennōsa (V-PPA-NFS) -- From a variation of genos; to procreate; figuratively, to regenerate.">and bears children</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">into</a> <a href="/greek/1397.htm" title="1397: douleian (N-AFS) -- Slavery, bondage. From douleuo; slavery.">slavery:</a> <a href="/greek/3748.htm" title="3748: hētis (RelPro-NFS) -- Whosoever, whichsoever, whatsoever. ">This</a> <a href="/greek/1510.htm" title="1510: estin (V-PIA-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">is</a> <a href="/greek/28.htm" title="28: Hagar (N-NFS) -- Hagar, the servant of Sarah, concubine of Abraham. Of Hebrew origin; Hagar, the concubine of Abraham.">Hagar.</a> 25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/genesis/21-10.htm">Genesis 21:10-12</a> and she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!” / Now this matter distressed Abraham greatly because it concerned his son Ishmael. / But God said to Abraham, “Do not be distressed about the boy and your maidservant. Listen to everything that Sarah tells you, for through Isaac your offspring will be reckoned. <a href="/genesis/16-1.htm">Genesis 16:1-4</a> Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar. / So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai. / So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife. ... <a href="/romans/9-7.htm">Romans 9:7-9</a> Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.” / So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring. / For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.” <a href="/hebrews/8-6.htm">Hebrews 8:6-13</a> Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises. / For if that first covenant had been without fault, no place would have been sought for a second. / But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. ... <a href="/genesis/17-15.htm">Genesis 17:15-19</a> Then God said to Abraham, “As for Sarai your wife, do not call her Sarai, for her name is to be Sarah. / And I will bless her and will surely give you a son by her. I will bless her, and she will be the mother of nations; kings of peoples will descend from her.” / Abraham fell facedown. Then he laughed and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah give birth at the age of ninety?” ... <a href="/romans/4-13.htm">Romans 4:13-16</a> For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. / For if those who live by the law are heirs, faith is useless and the promise is worthless, / because the law brings wrath. And where there is no law, there is no transgression. ... <a href="/hebrews/11-11.htm">Hebrews 11:11-12</a> By faith Sarah, even though she was barren and beyond the proper age, was enabled to conceive a child, because she considered Him faithful who had promised. / And so from one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore. <a href="/genesis/21-1.htm">Genesis 21:1-3</a> Now the LORD attended to Sarah as He had said, and the LORD did for Sarah what He had promised. / So Sarah conceived and bore a son to Abraham in his old age, at the very time God had promised. / And Abraham gave the name Isaac to the son Sarah bore to him. <a href="/romans/8-15.htm">Romans 8:15-17</a> For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of adoption to sonship, by whom we cry, “Abba! Father!” / The Spirit Himself testifies with our spirit that we are God’s children. / And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him. <a href="/2_corinthians/3-6.htm">2 Corinthians 3:6-14</a> And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. / Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory, / will not the ministry of the Spirit be even more glorious? ... <a href="/genesis/15-1.htm">Genesis 15:1-6</a> After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.” / But Abram replied, “O Lord GOD, what can You give me, since I remain childless, and the heir of my house is Eliezer of Damascus?” / Abram continued, “Behold, You have given me no offspring, so a servant in my household will be my heir.” ... <a href="/romans/7-1.htm">Romans 7:1-6</a> Do you not know, brothers (for I am speaking to those who know the law), that the law has authority over a man only as long as he lives? / For instance, a married woman is bound by law to her husband as long as he lives. But if her husband dies, she is released from the law of marriage. / So then, if she is joined to another man while her husband is still alive, she is called an adulteress; but if her husband dies, she is free from that law and is not an adulteress if she marries another man. ... <a href="/isaiah/54-1.htm">Isaiah 54:1</a> “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. <a href="/john/8-34.htm">John 8:34-36</a> Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin. / A slave does not remain in the house forever, but a son remains forever. / So if the Son sets you free, you will be free indeed. <a href="/genesis/25-1.htm">Genesis 25:1-6</a> Now Abraham had taken another wife, named Keturah, / and she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. / Jokshan was the father of Sheba and Dedan. And the sons of Dedan were the Asshurites, the Letushites, and the Leummites. ...</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which engenders to bondage, which is Agar.an allegory.<a href="/ezekiel/20-49.htm">Ezekiel 20:49</a> Then said I, Ah Lord GOD! they say of me, Doth he not speak parables?<a href="/hosea/11-10.htm">Hosea 11:10</a> They shall walk after the LORD: he shall roar like a lion: when he shall roar, then the children shall tremble from the west.<a href="/matthew/13-35.htm">Matthew 13:35</a> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.for.<a href="/galatians/4-25.htm">Galatians 4:25</a> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.<a href="/luke/22-19.htm">Luke 22:19,20</a> And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me… <a href="/1_corinthians/10-4.htm">1 Corinthians 10:4</a> And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.the two.<a href="/galatians/3-15.htm">Galatians 3:15-21</a> Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto… <a href="/hebrews/7-22.htm">Hebrews 7:22</a> By so much was Jesus made a surety of a better testament.<a href="/hebrews/8-6.htm">Hebrews 8:6-13</a> But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises… covenants.<a href="/galatians/5-1.htm">Galatians 5:1</a> Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.<a href="/romans/8-15.htm">Romans 8:15</a> For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.Agar.<a href="/genesis/16-3.htm">Genesis 16:3,4,8,15,16</a> And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife… <a href="/genesis/21-9.htm">Genesis 21:9-13</a> And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking… <a href="/genesis/25-12.htm">Genesis 25:12</a> Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:Hagar.<div class="vheading">Jump to Previous</div><a href="/galatians/4-25.htm">Agar</a> <a href="/romans/9-4.htm">Agreements</a> <a href="/revelation/11-8.htm">Allegorically</a> <a href="/john/16-29.htm">Allegory</a> <a href="/2_corinthians/12-10.htm">Bearing</a> <a href="/1_corinthians/13-7.htm">Bears</a> <a href="/galatians/4-9.htm">Bondage</a> <a href="/galatians/4-19.htm">Children</a> <a href="/1_corinthians/7-9.htm">Contain</a> <a href="/romans/9-4.htm">Covenants</a> <a href="/romans/8-36.htm">Destined</a> <a href="/1_corinthians/4-6.htm">Figuratively</a> <a href="/job/21-10.htm">Gendereth</a> <a href="/genesis/25-12.htm">Hagar</a> <a href="/galatians/4-11.htm">Indeed</a> <a href="/romans/11-26.htm">Mount</a> <a href="/acts/1-12.htm">Mountain</a> <a href="/1_corinthians/11-8.htm">Origin</a> <a href="/acts/10-9.htm">Proceeding</a> <a href="/galatians/3-20.htm">Represent</a> <a href="/1_corinthians/15-51.htm">Secret</a> <a href="/galatians/4-15.htm">Sense</a> <a href="/galatians/4-8.htm">Servitude</a> <a href="/acts/7-38.htm">Sinai</a> <a href="/galatians/4-3.htm">Slavery</a> <a href="/galatians/4-9.htm">Slaves</a> <a href="/galatians/4-16.htm">Speaking</a> <a href="/1_corinthians/14-35.htm">Women</a><div class="vheading2">Jump to Next</div><a href="/galatians/4-25.htm">Agar</a> <a href="/psalms/50-14.htm">Agreements</a> <a href="/revelation/11-8.htm">Allegorically</a> <a href="/proverbs/1-6.htm">Allegory</a> <a href="/galatians/4-27.htm">Bearing</a> <a href="/hebrews/6-8.htm">Bears</a> <a href="/galatians/4-25.htm">Bondage</a> <a href="/galatians/4-25.htm">Children</a> <a href="/1_kings/8-27.htm">Contain</a> <a href="/ephesians/2-12.htm">Covenants</a> <a href="/ephesians/1-5.htm">Destined</a> <a href="/hebrews/11-19.htm">Figuratively</a> <a href="/job/21-10.htm">Gendereth</a> <a href="/galatians/4-25.htm">Hagar</a> <a href="/galatians/4-27.htm">Indeed</a> <a href="/galatians/4-25.htm">Mount</a> <a href="/galatians/4-25.htm">Mountain</a> <a href="/hebrews/2-11.htm">Origin</a> <a href="/revelation/1-16.htm">Proceeding</a> <a href="/hebrews/5-1.htm">Represent</a> <a href="/ephesians/1-9.htm">Secret</a> <a href="/ephesians/5-17.htm">Sense</a> <a href="/galatians/4-25.htm">Servitude</a> <a href="/galatians/4-25.htm">Sinai</a> <a href="/galatians/4-25.htm">Slavery</a> <a href="/ephesians/6-5.htm">Slaves</a> <a href="/ephesians/4-15.htm">Speaking</a> <a href="/ephesians/5-22.htm">Women</a><div class="vheading2">Galatians 4</div>1. <a href="/galatians/4-1.htm">We were under the law till Christ came, as the heir is under the guardian till he be of age.</a> 5. <a href="/galatians/4-5.htm">But Christ freed us from the law;</a> 7. <a href="/galatians/4-7.htm">therefore we are servants no longer to it.</a> 14. <a href="/galatians/4-14.htm">Paul remembers the Galatians' good will to him, and his to them;</a> 22. <a href="/galatians/4-22.htm">and shows that we are the sons of Abraham by the freewoman.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/galatians/4.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/galatians/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/galatians/4.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>These things serve as illustrations This phrase indicates that the events described are symbolic, serving as allegories to convey deeper spiritual truths. In biblical literature, allegory is often used to reveal hidden meanings. The Apostle Paul uses the story of Hagar and Sarah to illustrate the difference between living under the law and living under grace. This method of teaching was common in Jewish rabbinical tradition, where historical events were used to explain spiritual principles.for the women represent two covenants The two women, Hagar and Sarah, symbolize two distinct covenants. Hagar represents the Old Covenant, which is based on the Mosaic Law given at Mount Sinai. Sarah represents the New Covenant, which is based on the promise of grace through faith in Jesus Christ. This distinction is crucial in understanding the transition from the law to grace, a central theme in Paul's letters. The concept of covenants is foundational in Scripture, with the Old Covenant focusing on adherence to the law and the New Covenant emphasizing faith and grace.One covenant is from Mount Sinai Mount Sinai is the geographical location where God gave the Law to Moses, establishing the Old Covenant with the Israelites. This covenant required strict adherence to the law and was characterized by a system of sacrifices and rituals. The giving of the law at Sinai is a pivotal event in Jewish history, marking the formal establishment of Israel as God's chosen people. The law served as a tutor to lead people to Christ, highlighting the need for a savior due to humanity's inability to fully keep the law.and bears children into slavery This phrase refers to the spiritual bondage that results from trying to achieve righteousness through the law. Just as Hagar's son, Ishmael, was born into slavery, those who rely on the law for salvation are bound by its demands and penalties. The law reveals sin but does not provide the power to overcome it, leading to a cycle of guilt and condemnation. This contrasts with the freedom found in the New Covenant, where believers are adopted as children of God through faith in Christ.This is Hagar Hagar, the Egyptian maidservant of Sarah, becomes a symbol of the Old Covenant. Her story, found in <a href="/genesis/16.htm">Genesis 16 and 21</a>, illustrates the consequences of human efforts to fulfill God's promises through fleshly means. Hagar's relationship with Abraham and Sarah highlights the tension between human initiative and divine promise. In the allegory, Hagar's status as a slave and her son Ishmael's birth represent the limitations and bondage of the law, contrasting with the freedom and promise associated with Sarah and Isaac.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/h/hagar.htm">Hagar</a> An Egyptian maidservant of Sarah, Abraham's wife, who bore Abraham's first son, Ishmael. She represents the old covenant of the law given at Mount Sinai. 2. <a href="/topical/s/sarah.htm">Sarah</a> Abraham's wife, who bore Isaac, the child of promise. Though not directly mentioned in this verse, she represents the new covenant of grace. 3. <a href="/topical/m/mount_sinai.htm">Mount Sinai</a> The mountain where Moses received the Law from God. It symbolizes the old covenant, which is associated with bondage and slavery. 4. <a href="/topical/i/ishmael.htm">Ishmael</a> The son of Abraham and Hagar, representing those born under the old covenant of the law. 5. <a href="/topical/i/isaac.htm">Isaac</a> The son of Abraham and Sarah, representing those born under the new covenant of promise and freedom.<div class="vheading2">Teaching Points</div><a href="/topical/u/understanding_the_covenants.htm">Understanding the Covenants</a> The old covenant, represented by Hagar, is based on the law and leads to bondage. The new covenant, represented by Sarah, is based on grace and leads to freedom. Believers are called to live under the new covenant of grace. <a href="/topical/f/freedom_in_christ.htm">Freedom in Christ</a> Just as Isaac was the child of promise, believers are children of the promise through faith in Christ. This freedom should be embraced and lived out in daily life. <a href="/topical/t/the_danger_of_legalism.htm">The Danger of Legalism</a> Returning to the law for justification is akin to returning to slavery. Believers must guard against legalism and embrace the freedom found in Christ. <a href="/topical/s/spiritual_inheritance.htm">Spiritual Inheritance</a> As children of the promise, believers have a spiritual inheritance that is not based on human effort but on God's grace and promise.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_galatians_4.htm">Top 10 Lessons from Galatians 4</a> <a href="/q/how_do_1_cor_9_9_and_9_21_align.htm">In 1 Corinthians 9, Paul appeals to the Old Testament law (v.9) yet speaks of being under 'Christ's law' (v.21); how can skeptics be convinced there is no conflict between these two references?</a> <a href="/q/how_to_reconcile_exodus_20_with_no_evidence.htm">How can we reconcile Exodus 20:1-17, declaring divine authorship of the Ten Commandments, with the lack of archaeological or historical evidence supporting a miraculous event on Mount Sinai? </a> <a href="/q/why_do_galatians_4_22-23_and_genesis_differ.htm">Why does Galatians 4:22-23, referring to Abraham’s two sons, contradict other accounts of their significance in Genesis? </a> <a href="/q/why_is_mount_sinai_important.htm">What is the significance of Mount Sinai?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/galatians/4.htm">Ellicott's Commentary for English Readers</a></div>(24) Which things are an allegory.--Literally, Which things are allegorised--i.e., spoken in double sense,--"Where more is meant than meets the ear."The allegorical sense does not exclude the literal sense. but is added to it. In like manner St. Paul speaks of the events which happened to the Israelites in their wanderings in the wilderness as happening "for our ensamples," or, more correctly, "by way of types or figures" (<a href="/1_corinthians/10-11.htm" title="Now all these things happened to them for ensamples: and they are written for our admonition, on whom the ends of the world are come.">1Corinthians 10:11</a>): though elsewhere a distinction is drawn between "type" and "allegory," the first implying that the narrative on which it is based is true, the second that it is fictitious. St. Paul does not use the word here in this strict sense. The justification for the allegorical treatment of the patriarchal history may be expressed in the words of Calvin: "As the house of Abraham was at that time the true Church, so there can be no doubt that the chief and most memorable events which happened in it are so many types for us." At the same time, the argumentative force of the passage evidently rests upon the apostolic assertion of Christian liberty, not upon the logical cogency of the inference from the details of the type to the thing typified.These are the two covenants.--"These," i.e., these women, Hagar and Sarah. "Are," in the sense of stand, for," "typically represent," as in the interpretation of the parable of the tares: "The enemy that sowed them is the devil; the harvest is the end of the world" (<a href="/matthew/13-39.htm" title="The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.">Matthew 13:39</a>); or, in the words of the institution of the Lord's Supper: "this is my body . . . this is my blood" (<a href="/matthew/26-26.htm" title="And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.">Matthew 26:26</a>; <a href="/matthew/26-28.htm" title="For this is my blood of the new testament, which is shed for many for the remission of sins.">Matthew 26:28</a>), where the meaning is really as little doubtful as here. "The two covenants" should be simply "two covenants." What covenants the Apostle goes on to explain. So, too, "the one" in the next clause should be rather one. . . . <div class="vheading2"><a href="/commentaries/pulpit/galatians/4.htm">Pulpit Commentary</a></div>Verse 24. - Which things are an allegory (ἅτινά ἐστιν ἀλληγορούμενα); which things are written (or, expounded) with a further meaning. The relative ἅτινα, as distinguished from ἅ, probably means "which facts, being of this description, are," etc., or, "things, which are of such a sort that they are," etc. (comp. <a href="/colossians/2-23.htm">Colossians 2:23</a> in the Greek). The apostle, perhaps, intimates that the particulars just recited by him belong to a class of objects distinguished among other objects presented to us in the Old Testament by having a further sense than the literal historical one; the literal historical sense, however, by no means being thereby superseded. Comp. <a href="/1_corinthians/10-11.htm">1 Corinthians 10:11</a>, "Now these things happened unto them (τύποι, or τυπικῶς) as figures [or, 'by way of figure ']." The verb ἀλληγορεῖν, is shown by lexicons, Liddell and Scott's and others, to mean, either to speak a thing allegorically or to expound a thing as allegorical. Bishops Ellicott and Lightfoot furnish passages illustrative of both meanings, particularly of the second; and the latter adds the observation that it is possible that the apostle uses the verb here in the sense of being allegorically expounded, "referring to some recognized mode of interpretation." St. Paul did at times refer to authority extrinsical to his own (<a href="/ephesians/3-5.htm">Ephesians 3:5</a>; <a href="/1_corinthians/11-16.htm">1 Corinthians 11:16</a>; <a href="/1_corinthians/15-11.htm">1 Corinthians 15:11</a>). But whichever of the two possible senses of the verb ἀλληγορεῖσθαι was the one here intended by the apostle, there is no improbability in the supposition that not now for the first time was the narrative of Hagar and Ishmael thus applied: it is quite supposable, for instance, that it had been so applied at Antioch, in the animated discussions in which Paul, Barnabas, and Silas encountered the Judaists in that Church. At all events, it is not merely supposable, but in a high degree probable, that at least some of the historical personages, institutions, and events of the Old Testament Scriptures were wont to be allegorically treated by leaders of Christian thought of the highest authority. We cannot acquiesce in the position adopted by some critics, that such allegorizing is to be relegated to the region of mere Jewish rabbinism, now to be regarded as exploded. And we need not here insist upon the consideration that a rabbinical origin would constitute no valid objection to our acceptance of such allegorizing treatment of Scripture, because that the results of rabbinical exegesis and of rabbinical investigations in theology were in many cases of the highest value - a fact which those who are acquainted, for example, with Professor Reuss's 'Histoire de la Theologie Cbretienne' will not be disposed to question. For we resist the attempt to thrust us back upon the schools of the rabbins, as if it were from them only that St. Paul derived this allegorical method of Scripture exposition. Those schools may have made him acquainted with it, it is true; but altogether independently of rabbinical instruction, the leading teachers of the Church, even before Paul's conversion, "unlearned men," ιδιῶται, as the rabbinists regarded them, had, as we cannot doubt, learnt thus to apply Scripture in the school of Jesus. Christ himself, not only before his passion, but also, and we may believe with greater definiteness and particularity, after his resurrection (<a href="/luke/24-27.htm">Luke 24:27, 45</a>; <a href="/acts/1-3.htm">Acts 1:3</a>), had imparted to his apostles and other disciples some expositions of historical facts of the Old Testament, which must have been of this description, and which would suggest the legitimate application of the same method in other analogous instances. And those men were not only disciples, pupils of Jesus, but were likewise especial, though not the exclusive, organs of the Holy Spirit's teaching in the Church (<a href="/john/16-12.htm">John 16:12-15</a>; <a href="/ephesians/3-5.htm">Ephesians 3:5</a>; <a href="/ephesians/4-11.htm">Ephesians 4:11</a>). Particular allegorical expositions, therefore, received amongst those apostles and prophets of Christ, came clothed with the highest authority, emanating as they well might have done from Christ's own oral teaching, or from an immediate special leading of his Spirit. And, further, we feel ourselves entitled to believe that the supreme Revealer of spiritual truth to mankind might well think fit to appoint, not only words or ceremonial institutions as means of imparting religious instruction or of prophetical indication, but historical incidents as well; not merely so ordering the manner in which his inspired organs framed their narratives of certain occurrences as to make those narratives prophetical, but also in his disposal of human affairs so ordering the occurrences themselves as that they should be prophetical; furnishing (so to speak) tableaux vivants, in which the faith of his servants should read, ff not spiritual facts which were as yet future, at least spiritual facts after they had come to pass, the prophetical adumbration of which, now recognized by them, would serve to confirm their belief in them and their comprehension of them. The fact that Christ repeatedly and most pointedly referred to the strange experiences of Jonah as prophetical of his own passion and resurrection proves to a certainty that events might be predictive as well as utterances of prophets. Our Lord's use of the story of the brazen serpent, of the gift of manna, and of the Passover (<a href="/luke/22-16.htm">Luke 22:16</a>) points in the same direction. We have also apostolical guidance in construing the Passover, the Exodus, the story of Melehiscdec, Abraham's offering up of his son, the yearly Fast of the Atonement, as legitimately subject to similar treatment. Since the old economy with its histories and its ordinances originated from the same Divine Author as the new, it is no unreasonable belief that in the things of preparatory dispensations he had set foreshadowings, and in no scant number, of those great things in the spiritual economy which from "eternal ages" had been his thoughts towards us, and in which the whole progress of human history was to find its consummation. In the apostle's discussion of his subject there are in part distinctly specified, in part merely indicated, a great variety of contrasts; these the reader will find presented by Bengel in his 'Gnomon' in a tabulated form with great distinctness. For these are the two covenants; or, testaments (αῦται γάρ εἰσι δύο [Receptus, εἰσιν αἱ δύο] διαθῆκαι); for these women are two covenants. The Textus Receptus has αἱ δύο διαθῆκαι. but the article is expunged by all recent editors. What the apostle means is this: the circumstance that Abraham had two wives pointed to the fact that there were to be, not one covenant only, but two. He has previously (<a href="/galatians/3-15.htm">Galatians 3:15, 17</a>) spoken of "the promise" as a covenant; while also this term was already a familiar designation of the economy which God appointed to the natural "seed of Abraham." Compare also Jeremiah's mention of these two "covenants" (<a href="/jeremiah/31-31.htm">Jeremiah 31:31</a>). For the use of the verb "are," comp. <a href="/matthew/13-37.htm">Matthew 13:37-39</a>; <a href="/revelation/1-20.htm">Revelation 1:20</a>. A is B, and B is A, in the characteristics which they have in common. The one from the Mount Sinai (μία μὲν ἀπὸ ὄρους Σινᾶ); one from Mount Sinai. The μία δὲ, or, ἡ δευτέρα, which should have followed to make the sequel of the sentence conformable with its commencement, is, in form, wanting, having in the framing of the sentence got lost sight of, through the parenthesis introduced immediately after this clause to illustrate its bearing; for the words ἡ δὲ ἄνω Ἱερουσαλὴμ of ver. 26 only in substance furnish the apodosis to this protasis, being themselves evolved out of what immediately precedes them. The covenant which is our mother is styled, in Ver. 28,"promise." Windischmann proposes for a formally corresponding apodosis something of this sort: Ἡ δὲ δευτέρα ἀπ οὐρανοῦ (or, ἄνωθεν), εἰς ἐλευθερίαν γεννῶσα, ἥτις ἐστὶ Σάῥῤα συστοιχεῖ δὲ τῇ ἄνω Ἱερουσαλήμ η} ἐλευθέρα ἐστὶ μετὰ τῶν τέκνων αὐτῆς τούτεστιν ἡμῶν (or, οἵτινές ἐσμεν ἡμεῖς). "From Mount Sinai;" being promulgated from Mount Sinai, it takes its being therefrom. Which gendereth to bondage (εἰς δουλείαν γεννῶσα); bearing children unto bondage Those subject to a covenant are regarded as its offspring; as <a href="/acts/3.htm">Acts 3</a>:35, "Ye are the children... of the covenant," etc.: their lives are moulded by its direction; they come under the promises, or the discipline, assured by its terms; in short, they owe to it their spiritual condition. The apostle assumes it to be a manifest fact, having before repeatedly asserted it, that those under the Law are in a condition of servitude. Which is Hagar (ἥτις ἐστὶν Ἄγαρ); which is Hagar. The meaning of ἥτις here is, "which being such in character as it is, is Hagar." This covenant, with its children, being wrapped in an element of slavery, is kindred in character with Hagar and her offspring. It is objected that Ishmael was not, in fact, a slave. But as Hagar does not appear to have been a recognized concubine of Abraham, in the same way as Bilhah and Zilpah were concubines of Jacob, but still continued to be Sarah's handmaid ("thy maid," <a href="/genesis/16-6.htm">Genesis 16:6</a>), her child was, of course, born into the same condition. With Sarah's consent, it is true, Abraham might, if he had thought fit, have adopted him as a child of his own; but this does not appear to have been done. <a href="/commentaries/galatians/4-24.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>These [things] ἅτινά (hatina) Personal / Relative Pronoun - Nominative Neuter Plural <a href="/greek/strongs_3748.htm">Strong's 3748: </a> Whosoever, whichsoever, whatsoever. serve as illustrations, ἀλληγορούμενα (allēgoroumena) Verb - Present Participle Middle or Passive - Nominative Neuter Plural <a href="/greek/strongs_238.htm">Strong's 238: </a> To speak allegorically. From allos and agoreo (compare agora); to allegorize. for γάρ (gar) Conjunction <a href="/greek/strongs_1063.htm">Strong's 1063: </a> For. A primary particle; properly, assigning a reason. [the women] αὗται (hautai) Demonstrative Pronoun - Nominative Feminine Plural <a href="/greek/strongs_3778.htm">Strong's 3778: </a> This; he, she, it. represent εἰσιν (eisin) Verb - Present Indicative Active - 3rd Person Plural <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. two δύο (dyo) Adjective - Nominative Feminine Plural <a href="/greek/strongs_1417.htm">Strong's 1417: </a> Two. A primary numeral; 'two'. covenants. διαθῆκαι (diathēkai) Noun - Nominative Feminine Plural <a href="/greek/strongs_1242.htm">Strong's 1242: </a> From diatithemai; properly, a disposition, i.e. a contract. One [covenant] μία (mia) Adjective - Nominative Feminine Singular <a href="/greek/strongs_1520.htm">Strong's 1520: </a> One. (including the neuter Hen); a primary numeral; one. [is] from ἀπὸ (apo) Preposition <a href="/greek/strongs_575.htm">Strong's 575: </a> From, away from. A primary particle; 'off, ' i.e. Away, in various senses. Mount ὄρους (orous) Noun - Genitive Neuter Singular <a href="/greek/strongs_3735.htm">Strong's 3735: </a> A mountain, hill. Probably from an obsolete oro; a mountain: -hill, mount(-ain). Sinai Σινᾶ (Sina) Noun - Genitive Neuter Singular <a href="/greek/strongs_4614.htm">Strong's 4614: </a> Sinai, a mountain in Arabia. Of Hebrew origin; Sina, a mountain in Arabia. [and bears] children γεννῶσα (gennōsa) Verb - Present Participle Active - Nominative Feminine Singular <a href="/greek/strongs_1080.htm">Strong's 1080: </a> From a variation of genos; to procreate; figuratively, to regenerate. into εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. slavery: δουλείαν (douleian) Noun - Accusative Feminine Singular <a href="/greek/strongs_1397.htm">Strong's 1397: </a> Slavery, bondage. From douleuo; slavery. This ἥτις (hētis) Personal / Relative Pronoun - Nominative Feminine Singular <a href="/greek/strongs_3748.htm">Strong's 3748: </a> Whosoever, whichsoever, whatsoever. is ἐστὶν (estin) Verb - Present Indicative Active - 3rd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. Hagar. Ἁγάρ (Hagar) Noun - Nominative Feminine Singular <a href="/greek/strongs_28.htm">Strong's 28: </a> Hagar, the servant of Sarah, concubine of Abraham. Of Hebrew origin; Hagar, the concubine of Abraham. <div class="vheading">Links</div><a href="/niv/galatians/4-24.htm">Galatians 4:24 NIV</a> <a href="/nlt/galatians/4-24.htm">Galatians 4:24 NLT</a> <a href="/esv/galatians/4-24.htm">Galatians 4:24 ESV</a> <a href="/nasb/galatians/4-24.htm">Galatians 4:24 NASB</a> <a href="/kjv/galatians/4-24.htm">Galatians 4:24 KJV</a> <a href="//bibleapps.com/galatians/4-24.htm">Galatians 4:24 BibleApps.com</a> <a href="//bibliaparalela.com/galatians/4-24.htm">Galatians 4:24 Biblia Paralela</a> <a href="//holybible.com.cn/galatians/4-24.htm">Galatians 4:24 Chinese Bible</a> <a href="//saintebible.com/galatians/4-24.htm">Galatians 4:24 French Bible</a> <a href="/catholic/galatians/4-24.htm">Galatians 4:24 Catholic Bible</a> <a href="/galatians/4-24.htm">NT Letters: Galatians 4:24 These things contain an allegory for these (Gal. 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