22. Tsypanrai, it is written) Gen. xxi. — ' Af3paa/j,, Abraham) whose sons you wish to be.
24. ' AXXyyopou/Azva) is compounded of a\\og and ayop'su, to say ; so that an allegory is, when one thing is said, another more ex cellent is signified, for example, in mythology ; see Eustathius, or at least the index to his work. This scheme will assist the comparison : —
Hagar, the Bond-maid : The Free Woman.
The Son of the Bond-maid : Isaac, the son of the Free
Woman.
She who has a husband : The Desolate.
Those who are from Mount Those who are of the pro- Sinai : mise.
The Mountain (that is now) : She who is upwards (that
shall be afterwards).
Jerusalem, which now is : Jerusalem, which is above.
The Flesh : The Spirit.
The Mother : brings forth brings forth free-born chil-
slaves. dren.
The Offspring, abundant at more abundant afterwards.
first :
persecutes : . suffers persecution,
is cast out : rejoices in the inheritance.
But the language of Paul is of the most extensive application, so that his discourse may comprehend the doctrine both of the Law and the Gospel, and the Old and New Dispensations ; and not only all these things together in the abstract, but also the people belonging to each doctrine and dispensation, as if they were two families, with their respective mothers, in the concrete.
Hence that declaration, Agar is the covenant from Mount Sinai, to which we is opposed, ver. 28. Hence, by parity of reasoning, the quick passing from the one to the other in the allegory. — fiia fj.lv, the one indeed) But (ds), in ver. 26, corresponds to this indeed (i^) ; and there follows at ver. 28, express mention of the promise, as an antithesis to Sinai or the law ; and the same term, promise, swallows up the expression, the other covenant, which would seem to be required in the Apodosis. — 2/w*, Sinai) Therefore Paul chiefly treats of the moral law ; comp. iii. 19 ; Heb. xii. 18, etc. — t/g doutefav y?wuffa, which gender eth to bondage) For she has children, and those too at first numerous. — %ng, which) The predicate. Hagar is the subject,1 if the enuncia tion be considered within the context ; on the other hand, with out the context, it is the predicate, as is the case in the alle gorical discourse, Matt. xiii. 37, 38.
25. To yap 2/v« Zpo$, /c.r.X., for Sinai is a mountain in Arabia, and [but] ansiuereth to Jerusalem that now is, for it is in bondage with her children) Hagar, ver. 24, and Isaac, ver. 28, are opposed to each other, where we must observe, that Hagar is mentioned by her own name, not so Sarah ; arid yet Isaac is named, whilst Ishmael is not ; inasmuch as the child follows [and is included under] the mother, a bond-maid ; but the son of the free woman is distinguished [is taken into account] by his own name. Thus the introduction of Hagar in this section stands on a clear and well-defined footing. In the meantime, the covenant from Mount Sinai, and the promise, are opposed to each other in ver. 24 and 28; in like manner, at ver. 25 and 26, Jerusalem that 'now is, and Jerusalem above. Some consider these words, 2/v« opo$ scriv sv Tjj 'Afa/3/a, which are found in all the copies, as a gloss ; but they are wrong. For thus Paul's argument is weakened, when he brings forward the bondage engendered from Mount Sinai [as answering] to that of Jerusalem, which now is ; ver. 24, 25. Proper copies, quoted in the Apparatus, and rb, the neuter gender of the article, show, that the word ttagar rather was brought from ver. 24 to ver. 25; for Hagar is feminine, but Sinai is neuter.2 Nor do those words, for she is
1 Beng. thus translates it, " Which Hagar is," not " Which is Hagar."— —ED.