Galatians 4:24

Galatians 4:24

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. NLT: 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.

b. NIV: 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.

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

d. Amplified Bible Classic: 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.

e. Worrell Translation: Which things are an allegory; for these women are two covenants; one, indeed, from mount Sinai, bringing forth into servitude, which is Hagar.

1. “Which things are an allegory…”

a. Which things [3748 * hostis] [Strong:  from G3739 and G5100; which some, i.e. any that; also (definite) which same:—X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever).]

b. are [2076 * esti] [Strong: third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are:—are, be(-long), call, X can(-not), come, consisteth, × dure for a while, + follow, ×have, (that) is (to say), make, meaneth, × must needs, + profit, + remaineth, + wrestle.]

c. an allegory [238 * allagoreo] [Strong: from G243 and ἀγορέω agoréō (to harangue (compare G58)); to allegorize:—be an allegory (the Greek word itself).]

1). Institute Of Creation Research Daily Devotional 2/9/11 This verse is often used as a justifying proof text for allegorizing biblical narratives. Here Paul is saying that the ancient conflict between Abraham's wives, Hagar and Sarah (the mothers of Ishmael and Isaac, respectively), was a spiritual allegory, depicting the conflict between law and grace. Many of the early church fathers indulged in such an allegorical approach to Scripture, attempting to harmonize Christianity with Greek philosophy. Modern theological liberals often do the same thing whenever modern scientific philosophy seems to conflict with a biblical narrative. The most important example is the story of creation in the very first chapter of the Bible. The allegorical interpretation of this record denies its historicity, but tries to retain its supposed "spiritual" message by finding a devotional application in its narratives. Similarly, the record of the fall of Adam and Eve in Genesis 3 is explained away as an allegory of the yielding of "every man" to temptation. However, the only narrative actually called an allegory in Scripture is the one mentioned in our text. In fact, this is the only time the word for "allegory" (Greek, allegoreo) is used in the Bible at all. It is significant that Paul's use of the word does not suggest in any way that the story of Hagar and Sarah was not real history. There are numerous other references to Abraham, and at least three to Sarah, in the New Testament, and all clearly treat them as real persons. This biblical example, therefore, tells us that if we draw allegorical applications from its historical records, it can only be on the basis that the events themselves really happened. HMM

2). Albert Barnes Commentary: May be regarded allegorically, or as illustrating great principles in regard to the condition of slaves and freemen; and may therefore be used to illustrate the effect of servitude to the Law of Moses compared with the freedom of the gospel. He does not mean to say that the historical record of Moses was not true, or was merely allegorical; nor does he mean to say that Moses meant this to be an allegory, or that he intended that it should be applied to the exact purpose to which Paul applied it. 

2. “…for these are the two covenants…”

a. for [1063 * gar] [Strong: a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):—and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

b. these [3778 * houtos] [Strong: from the article G3588 and G846; the he (she or it), i.e. this or that (often with article repeated):—he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who.]

c. are [1526 * eisi] [Strong: 3rd person plural present indicative of G1510; they are:—agree, are, be, dure, × is, were.]

d. the two [1417 * duo] [Strong: a primary numeral; "two":—both, twain, two.]

e. covenants [1242 * diatheke] [Strong: from G1303; properly, a disposition, i.e. (specially) a contract (especially a devisory will):—covenant, testament.]

3. “…the one from the mount Sinai, which gendereth to bondage, which is Agar.”

a. the one [3391 * mia] [Strong: irregular feminine of G1520; one or first:—a (certain), + agree, first, one, × other.]

b. [3303 * men] [Strong: a primary particle; properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (this one, the former, etc.):—even, indeed, so, some, truly, verily. Often compounded with other particles in an intensive or asseverative sense.]

c. from [575 * apo] [Strong: a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):—(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with.]

d. the mount [3735 * oros] [Strong: probably from an obsolete ὄρω órō (to rise or "rear"; perhaps akin to G142; compare G3733); a mountain (as lifting itself above the plain):—hill, mount(-ain).]

e. Sinai [4614 * Sina] [Strong: of Hebrew origin (H5514); Sina (i.e. Sinai), a mountain in Arabia:—Sina.]

f. which gendereth [1080 * gennao] [Strong: from a variation of G1085; to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:—bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring.]

g. to [1519 * eis] [Strong: a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:—(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, +forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, +perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with.]

h. bondage [1397 * douleia] [Strong: from G1398; slavery (ceremonially or figuratively):—bondage.]

i. which [3748 * hostis] [Strong:  from G3739 and G5100; which some, i.e. any that; also (definite) which same:—X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever).]

j. is [2076 * esti] [Strong: third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are:—are, be(-long), call, X can(-not), come, consisteth, × dure for a while, + follow, ×have, (that) is (to say), make, meaneth, × must needs, + profit, + remaineth, + wrestle.]

k. Agar [28 * Agar] [Strong: of Hebrew origin (H1904); Hagar, the concubine of Abraham:—Hagar.]