Answer · confidence: partial
How does Paul in Galatians treat Hagar and Ishmael, versus Genesis 21?
Research question: How does Paul's Hagar-Sinai allegory in Galatians 4:21-31 treat Hagar and Ishmael, and how do Hebrew and Septuagint readings of Genesis 21:9-12 compare with it?
Paul ties Hagar to Mount Sinai and the covenant that produces slavery, and says she corresponds to the present Jerusalem 1115. He casts Hagar as a slave and mother of the child of the flesh, who seeks salvation through works, while Sarah is the free mother of the child of promise 56. The Septuagint has Sarah see the Egyptian's child playing with Isaac and tell Abraham to cast out the maidservant and her son, while God promises to make Ishmael a great nation as Abraham's offspring 131623. Rashi reads the Hebrew word for Ishmael's 'mocking' as 'worships idols,' and the Ramban and Radak criticize Sarah's harshness 810. The sources do not quote the Hebrew text of Genesis 21:9-12 directly, so the Hebrew and Septuagint comparison with Paul is only partly covered. The newest dated fact is from 2025, so the evidence is not from the present month (October 2026).
Checked 2026-10-22. Only documented and supported facts are used.
Dig deeper on this questionSources
[1] supported
The book includes a chapter examining the portrayal of Hagar in the Septuagint (LXX) of Genesis.
"Chapter 3: The Portrayal of Hagar in the LXX of Genesis"The Figure of Hagar in Ancient Judaism and Galatians
[2] supported
The book includes a chapter analyzing the text of Galatians 4:25a, specifically the phrase "To Be Sure, Sinai is a Mountain in Arabia".
"Chapter 7: «To Be Sure, Sinai is a Mountain in Arabia”: The Text of Galatians 4:25a"The Figure of Hagar in Ancient Judaism and Galatians
[3] supported
Paul's allegory in Galatians 4:24 specifically connects Hagar to Mount Sinai and the covenant of slavery, while Sarah is connected to the 'Jerusalem above.'
"One is from Mount Sinai and bears children into slavery—this is Hagar. (Galatians 4:24)"Tough Texts: Galatians 4:24–What to do with Paul's Allegory - CSB
[4] supported
The text identifies a typological parallel where the Judaizers are aligned with Ishmael as 'children according to flesh' and true believers with Isaac as 'children according to promise.'
"we see additionally a case of typology in aligning the Judaizers with Ishmael and true believers with Isaac, the former being children according to flesh and the latter being children according to promise (vv. 22–23,28–29,31)."Tough Texts: Galatians 4:24–What to do with Paul's Allegory - CSB
[5] supported
Hagar is characterized as a slave and mother of the child of the flesh, representing those who seek salvation through their own works and ingenuity.
"As a slave and mother of the child of the flesh, Hagar characterizes those seeking to obtain salvation through their own works and ingenuity"Tough Texts: Galatians 4:24–What to do with Paul's Allegory - CSB
[6] supported
Sarah is characterized as a free woman and mother of the child of promise, representing those who receive salvation through the Spirit by trusting in the promise.
"as a free woman and mother of the child of promise, Sarah characterizes those who receive salvation through the Spirit by trusting in the promise."Tough Texts: Galatians 4:24–What to do with Paul's Allegory - CSB
[7] supported
Paul's allegorical interpretation uses the Law's own narrative to undermine the Judaizers' appeal to the law code by showing their teaching was inconsistent with the Law itself.
"Paul’s figurative reading of key historical figures contained in the books of the Law (i.e., Hagar/Sarah in Genesis; Mount Sinai in Exodus–Deuteronomy), lent not only illustrative power to his larger argument but also undermined the Judaizers’ appeal to the law code by using the Law’s own narrative against them."Tough Texts: Galatians 4:24–What to do with Paul's Allegory - CSB
[8] supported
Rashi interprets the Hebrew word for Ishmael's 'mocking' in Genesis 21:9 as 'worships idols'.
"Ishmael also “mocks” , interpreted by Rashi as “worships idols.”"Torah of the Mothers, II; Readings of Biblical Texts 1:75 [Edited by Ora Wiskind Elper and Susan Handelman, Urim, 2006]
[9] supported
Some commentators view Sarah's banishment of Hagar and Ishmael as a visionary act necessary to ensure pure monotheism for the holy nation.
"other commentators see her as a visionary who ensures the pure monotheism necessary in building a holy nation."Torah of the Mothers, II; Readings of Biblical Texts 1:75 [Edited by Ora Wiskind Elper and Susan Handelman, Urim, 2006]
[10] supported
The Ramban and Radak criticize Sarah for her harshness in dealing with Hagar and Ishmael.
"The Ramban and Radak criticize Sarah, but other commentators see her as a visionary who ensures the pure monotheism necessary in building a holy nation."Torah of the Mothers, II; Readings of Biblical Texts 1:75 [Edited by Ora Wiskind Elper and Susan Handelman, Urim, 2006]
[11] documented
Paul identifies Hagar with Mount Sinai and the covenant that produces slavery, and says this corresponds to the present Jerusalem.
"μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἁγάρ"Galatians 4:25-30 [Greek New Testament (SBLGNT)]
[12] documented
Paul's allegory identifies Hagar with the covenant from Mount Sinai that produces slavery.
"μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἁγάρ"Galatians 4:19-24 [Greek New Testament (SBLGNT)]
[13] documented
In the Septuagint, Sarah saw Hagar's son, the Egyptian's child, playing with Isaac, which prompted her reaction.
"Ἰδοῦσα δὲ Σάῥῥα τὸν υἱὸν Ἄγαρ τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἁβραὰμ, παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς,"Genesis 21:7-12 [Septuagint (Greek)]
[14] documented
Sarah tells Abraham to drive out the maidservant and her son, because the son of this maidservant will not inherit with her son Isaac.
"ותאמר לאברהם גרש האמה הזאת ואת בנ׳ה כי לא ייארש בן האמה הזואת עם בנ׳י עם יצחק וירע"4Q365 f1:1 to f2:5 [Dead Sea Scrolls: 4Q365]
[15] supported
Paul states that Hagar's Sinai corresponds to the present Jerusalem, which is in slavery with her children.
"τὸ ⸀δὲ Ἁγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει ⸀γὰρ μετὰ τῶν τέκνων αὐτῆς"Galatians 4:25-30 [Greek New Testament (SBLGNT)]
[16] documented
In the Septuagint, Sarah tells Abraham to cast out Hagar and her son, because the son of the maidservant will not inherit with Isaac.
"ἔκβαλε τὴν παιδίσκην ταύτην, καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ."Genesis 21:7-12 [Septuagint (Greek)]
[17] documented
Paul says the son born of the slave woman according to the flesh persecuted the son born according to the Spirit, and that this is happening again now.
"ἀλλ’ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν."Galatians 4:25-30 [Greek New Testament (SBLGNT)]
[18] documented
Paul states that Hagar corresponds to Mount Sinai in Arabia, which lines up with the present Jerusalem, and that Jerusalem's children are in slavery.
"Ἁγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ"Galatians 4:19-24 [Greek New Testament (SBLGNT)]
[19] documented
In the Septuagint, the matter of Sarah's demand is described as very harsh in Abraham's eyes because of his son.
"Σκληρὸν δὲ ἐφάνη τὸ ῥῆμα σφόδρα ἐνατίον Ἁβραὰμ περὶ τοῦ υἱοῦ αὐτοῦ."Genesis 21:7-12 [Septuagint (Greek)]
[20] documented
Paul quotes the scripture instructing that the slave woman and her son be cast out, because the son of the slave woman will not inherit with the son of the free woman.
"Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ ⸀κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας."Galatians 4:25-30 [Greek New Testament (SBLGNT)]
[21] supported
Paul says the son born according to the flesh, the child of the slave woman, persecuted the son born according to the Spirit, and that this pattern continues now.
"ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα"Galatians 4:19-24 [Greek New Testament (SBLGNT)]
[22] documented
In the Septuagint, God tells Abraham not to be distressed and to obey Sarah's voice, because offspring will be called through Isaac.
"μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου, καὶ περὶ τῆς παιδίσκης· πάντα ὅσα ἂν εἴπῃ σοι Σάῤῥα, ἄκουε τῆς φωνῆς αὐτῆς· ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα."Genesis 21:7-12 [Septuagint (Greek)]
[23] documented
In the Septuagint, God promises to make the son of the maidservant a great nation because he is Abraham's offspring.
"Καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης εἰς ἔθνος μέγα ποιήσω αὐτὸν, ὅτι σπέρμα σόν ἐστιν."Genesis 21:7-12 [Septuagint (Greek)]
[24] supported
The Scripture quoted by Paul tells the slave woman and her son to be cast out, because the son of the slave woman will not inherit with the son of the free woman.
"Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς"Galatians 4:19-24 [Greek New Testament (SBLGNT)]
[25] supported
Paul's allegory equates Hagar with Mount Sinai in Arabia, which the document ties to Galatians 4:25.
"stands for Mount Sinai in Arabia (v. 25)"Galatians, page 230
[26] supported
Paul identifies Sarah with the 'Jerusalem above' and says she is the mother of the free descendants of Abraham.
"Paul identifies Sarah with the „Jerusalem above“ (4:26): she is the mother of the free descendants of Abraham."The interpretation of the Sarah-Hagar-stories in rabbinic and patristic literature. Sarah and Hagar as female representations of identity and difference (2025)
[27] supported
Paul contrasts Ishmael, born of the slave Hagar, with Isaac, born of the free Sara, and this pairing sets up the opposition between slavery and freedom that runs through Galatians.
"Ismael von der Sklavin Hagar, Isaak von der Freien Sara."Schärfe der Kritik als Zeichen für Nähe. Untersuchung paulinischer Polemik gegen das Judentum der damaligen Zeit (2016)
[28] supported
The document says Paul appears to link Hagar with Mount Sinai on a specific basis, though the excerpt does not state what that basis is.
"Paul appears to be connecting Hagar with Mount Sinai on the basis"Galatians, page 230
[29] supported
Paul relates Hagar to the Sinai covenant and the present Jerusalem, making her the mother of the unfree descendants of Abraham.
"On the other hand, he relates Hagar to the Sinai-covenant and the present Jerusalem (4:25): she is the mother of the unfree descendants of Abraham."The interpretation of the Sarah-Hagar-stories in rabbinic and patristic literature. Sarah and Hagar as female representations of identity and difference (2025)
[30] supported
In Paul's allegory, Hagar is identified with Mount Sinai because Mount Sinai is located in Arabia.
"Thus Hagar represents Mount Sinai because Mount Sinai is in Arabia"Abraham in Galatians, page 338
[31] supported
Pabst argues that Paul's allegory is not about Christianity versus Judaism but about the Galatian community and his Jewish-Christian opponents.
"But it has to be stressed that Paul is not speaking of Christianity and Judaism, as some contemporary interpreters still claim,3 but of the Galatian community"The interpretation of the Sarah-Hagar-stories in rabbinic and patristic literature. Sarah and Hagar as female representations of identity and difference (2025)
[32] supported
Paul depicts the present Jerusalem as enslaved, in contrast to the upper Jerusalem, which he associates with freedom.
"Die Version des Paulus stellt eine Abwertung des jetzigen Jerusalems dar"Schärfe der Kritik als Zeichen für Nähe. Untersuchung paulinischer Polemik gegen das Judentum der damaligen Zeit (2016)
[33] supported
Paul appears to defend his equation of Hagar with Mount Sinai by pointing to a reference in the text, according to the source's commentary.
"Paul also appears to defend his Hagar-Mount Sinai equation"Abraham in Galatians, page 338
[34] supported
Paul relates Sarah only to believers, so Sarah and Isaac represent the promise directed toward the future of Christ's proclamation.
"Paulus setzt sie aber nur zu den Glaubenden in Beziehung."Schärfe der Kritik als Zeichen für Nähe. Untersuchung paulinischer Polemik gegen das Judentum der damaligen Zeit (2016)
[35] supported
Unlike Paul, who left some room for interpretation open, Tertullian developed Christian identity at the expense of a denigrating view of Judaism, using the same two-women dualism.
"But whereas Paul leaves some possibilities for interpretation open, Tertullian explicitly does not."The interpretation of the Sarah-Hagar-stories in rabbinic and patristic literature. Sarah and Hagar as female representations of identity and difference (2025)