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

这都是比方：那两个妇人就是两约。一约是出于西奈山，生子为奴，乃是夏甲。

这是比方：那两个妇人就是两个约；一个妇人是出于西奈山，生子为奴，就是夏甲。

这是比方：那两个妇人就是两个约；一个妇人是出于西奈山，生子为奴，就是夏甲。

这些事都有更深的含义，两个妇人是指两个约。夏甲代表颁布于西奈山的约，她所生的孩子是奴仆。

这都是寓意的说法：那两个妇人就是两个约，一个是出于西奈山，生子作奴仆，这是夏甲。

这些都是有寓意的。就是说，这两个女人是两个约。一个出于西奈山，生子为奴，她就是夏甲。

這都是比方：那兩個婦人就是兩約。一約是出於西奈山，生子為奴，乃是夏甲。

這是比方：那兩個婦人就是兩個約；一個婦人是出於西奈山，生子為奴，就是夏甲。

這是比方：那兩個婦人就是兩個約；一個婦人是出於西奈山，生子為奴，就是夏甲。

這些事都有更深的含義，兩個婦人是指兩個約。夏甲代表頒佈於西奈山的約，她所生的孩子是奴僕。

這都是寓意的說法：那兩個婦人就是兩個約，一個是出於西奈山，生子作奴僕，這是夏甲。

這些都是有寓意的：那兩個婦人就是兩個約：一個屬於西乃山，生子在奴役中，就是夏甲。

這些都是有寓意的。就是說，這兩個女人是兩個約。一個出於西奈山，生子為奴，她就是夏甲。

斯為寓言、蓋二女乃二約、一出自西乃山、所生者為僕、夏甲是也、

斯可為二約譬、一則西乃山、使人為奴、夏甲是也、

斯可為譬、二婦譬二約、一約自西乃山而傳、使人為奴、即夏甲、

於此寓有象徵焉：彼二婦者、即二約也；一約出於西乃山、生子為奴、夏甲是也。

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 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.

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.

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.

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.

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

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

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

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.

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

Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.

They shall go after the Lord; he will roar like a lion; when he roars, his children shall come trembling from the west;

This was to fulfill what was spoken by the prophet:“ I will open my mouth in parables; I will utter what has been hidden since the foundation of the world.”

But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing.So she said to Abraham,“ Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac.”And the thing was very displeasing to Abraham on account of his son.But God said to Abraham,“ Be not displeased because of the boy and because of your slave woman. Whatever Sarah says to you, do as she tells you, for through Isaac shall your offspring be named.And I will make a nation of the son of the slave woman also, because he is your offspring.”

Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children.

and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.

So, after Abram had lived ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her servant, and gave her to Abram her husband as a wife.And he went in to Hagar, and she conceived. And when she saw that she had conceived, she looked with contempt on her mistress.

and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.For where a will is involved, the death of the one who made it must be established.For a will takes effect only at death, since it is not in force as long as the one who made it is alive.Therefore not even the first covenant was inaugurated without blood.For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,saying,“ This is the blood of the covenant that God commanded for you.”And in the same way he sprinkled with the blood both the tent and all the vessels used in worship.Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.

For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry,“ Abba! Father!”

He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

These are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Then I said,“ Ah, Lord God! They are saying of me,‘ Is he not a maker of parables?’”

This makes Jesus the guarantor of a better covenant.

And he said,“ Hagar, servant of Sarai, where have you come from and where are you going?” She said,“ I am fleeing from my mistress Sarai.”

And he took bread, and when he had given thanks, he broke it and gave it to them, saying,“ This is my body, which is given for you. Do this in remembrance of me.”And likewise the cup after they had eaten, saying,“ This cup that is poured out for you is the new covenant in my blood.

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.For if that first covenant had been faultless, there would have been no occasion to look for a second.For he finds fault with them when he says:“ Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah,not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.And they shall not teach, each one his neighbor and each one his brother, saying,‘ Know the Lord,’ for they shall all know me, from the least of them to the greatest.For I will be merciful toward their iniquities, and I will remember their sins no more.”In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified.Now the promises were made to Abraham and to his offspring. It does not say,“ And to offsprings,” referring to many, but referring to one,“ And to your offspring,” who is Christ.This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary.Now an intermediary implies more than one, but God is one.Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law.

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant,

He said,“ The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand.

And Hagar bore Abram a son, and Abram called the name of his son, whom Hagar bore, Ishmael.Abram was eighty-six years old when Hagar bore Ishmael to Abram.

And the Holy Spirit also bears witness to us; for after saying,“ This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,”then he adds,“ I will remember their sins and their lawless deeds no more.”Where there is forgiveness of these, there is no longer any offering for sin.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.