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.

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 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.

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

These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.

They will follow the Lord; he will roar like a lion. When he roars, his children will come trembling from the west.

So was fulfilled what was spoken through the prophet:“ I will open my mouth in parables, I will utter things hidden since the creation of the world.”

But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking,and she said to Abraham,“ Get rid of that slave woman and her son, for that woman’s son will never share in the inheritance with my son Isaac.”The matter distressed Abraham greatly because it concerned his son.But God said to him,“ Do not be so distressed about the boy and your slave woman. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.I will make the son of the slave into a nation also, because he is your offspring.”

Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children.

and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife.He slept with Hagar, and she conceived. When she knew she was pregnant, she began to despise her mistress.

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

For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance— now that he has died as a ransom to set them free from the sins committed under the first covenant.In the case of a will, it is necessary to prove the death of the one who made it,because a will is in force only when somebody has died; it never takes effect while the one who made it is living.This is why even the first covenant was not put into effect without blood.When Moses had proclaimed every command of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people.He said,“ This is the blood of the covenant, which God has commanded you to keep.”In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies.In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence.

The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry,“ Abba, Father.”

Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.

This is the account of the family line of Abraham’s son Ishmael, whom Sarah’s slave, Hagar the Egyptian, bore to Abraham.

Then I said,“ Sovereign Lord, they are saying of me,‘ Isn’t he just telling parables?’”

Because of this oath, Jesus has become the guarantor of a better covenant.

And he said,“ Hagar, slave of Sarai, where have you come from, and where are you going?”“ I’m running away from my mistress Sarai,” she answered.

And he took bread, gave thanks and broke it, and gave it to them, saying,“ This is my body given for you; do this in remembrance of me.”In the same way, after the supper he took the cup, saying,“ This cup is the new covenant in my blood, which is poured out for you.

But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises.For if there had been nothing wrong with that first covenant, no place would have been sought for another.But God found fault with the people and said:“ The days are coming, declares the Lord, when I will make a new covenant with the people of Israel and with the people of Judah.It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord.This is the covenant I will establish with the people of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people.No longer will they teach their neighbor, or say to one another,‘ Know the Lord,’ because they will all know me, from the least of them to the greatest.For I will forgive their wickedness and will remember their sins no more.”By calling this covenant“ new,” he has made the first one obsolete; and what is obsolete and outdated will soon disappear.

Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case.The promises were spoken to Abraham and to his seed. Scripture does not say“ and to seeds,” meaning many people, but“ and to your seed,” meaning one person, who is Christ.What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator.A mediator, however, implies more than one party; but God is one.Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law.

Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep,

He said:“ The Lord came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. He came with myriads of holy ones from the south, from his mountain slopes.

So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.Abram was eighty-six years old when Hagar bore him Ishmael.

The Holy Spirit also testifies to us about this. First he says:“ This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.”Then he adds:“ Their sins and lawless acts I will remember no more.”And where these have been forgiven, sacrifice for sin is no longer necessary.

It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.