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Galatians

About this book
Chapter 4

1 Now I mean that the heir, as long as he is a minor, is no different from a slave,⁠ though he is the owner of everything. 2 But he is under guardians and managers until the date set by his father. 3 So also we, when we were minors, were enslaved under the basic forces of the world.⁠ 4 But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, 5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” 7 So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.⁠ 8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? 10 You are observing religious days and months and seasons and years.⁠ 11 I fear for you that my work for you may have been in vain. 12 I beg you, brothers and sisters, become like me, because I have become like you. You have done me no wrong! 13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 14 and though my physical condition put you to the test, you did not despise or reject me. Instead, you welcomed me as though I were an angel of God, as though I were Christ Jesus himself! 15 Where then is your sense of happiness now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 16 So then, have I become your enemy by telling you the truth? 17 They court you eagerly, but for no good purpose; they want to exclude you, so that you would seek them eagerly. 18 However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you. 19 My children—I am again undergoing birth pains until Christ is formed in you! 20 I wish I could be with you now and change my tone of voice, because I am perplexed about you. 21 Tell me, you who want to be under the law, do you not understand the law? 22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 23 But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise. 24 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.⁠ 25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free, and she is our mother.⁠ 27 For it is written: “Rejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains,⁠ because the children of the desolate woman are more numerousthan those of the woman who has a husband.”⁠ 28 But you, brothers and sisters, are children of the promise like Isaac. 29 But just as at that time the one born by natural descent persecuted the one born according to the Spirit, so it is now.⁠ 30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” of the free woman. 31 Therefore, brothers and sisters, we are not children of the slave woman but of the free woman.

Texts in conversation

Compare Galatians 4:27 and Berakhot 10a

New Testament · Rabbinic

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Summary

Isaiah tells a childless woman to rejoice, since she will have more children than a married one. Paul applies it to the Galatian community, while Rabbinic tradition in tractate Berakhot has a teacher and a skeptic argue over who that woman represents.

Passages

Galatians 4:27

New Testament
25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free, and she is our mother. 27 For it is written: “Rejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains, because the children of the desolate woman are more numerousthan those of the woman who has a husband.” 28 But you, brothers and sisters, are children of the promise like Isaac.
48–55 CE (scholarly estimate) Read in Galatians

Berakhot 10a

Rabbinic · Babylonian Talmud
Rabbi Meir saw that Berurya was correct and he prayed for God to have mercy on them, and they repented. The Gemara relates an additional example of Berurya’s incisive insight: A certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth, open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). Because she has not given birth, she should sing and rejoice? Berurya responded to this heretic’s mockery and said: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” Rather, what is the meaning of: “Sing, barren woman who has not given birth”? It means: Sing congregation of Israel, which is like a barren woman who did not give birth to children who are destined for Gehenna like you.
450–550 CE (scholarly estimate) Read in Berakhot

References

... We can now return to the talmudic passage in tractate Berakhot that stands at the heart of our discussion, armed with the insights into the methodological and hermeneutical considerations involved in interpreting Isaiah 54:1. Specifically, we suggest that the min’s words in the passage, and Beruria’s response, are better understood in light of these earlier interpretations, especially Paul’s epistle. As mentioned earlier, at first glance the passage seems to ridicule the min’s question. It appears easily refutable and it is not clear what stands behind its phrasing. Our reading of this passage treats the min’s words not as a simple debate over the interpretation of this verse. The min does not intend to introduce a pseudoparadox in the biblical wording but rather to assert a polemical theological claim based on Isaiah’s language. ...
Elitzur A. Bar-Asher Siegal and Michal Bar-Asher Siegal, “Beruria and the Jewish-Christian Conversation in the Babylonian Talmud,” in The Faces of Torah: Studies in the Texts and Contexts of Ancient Judaism in Honor of Steven Fraade, ed. Michal Bar-Asher Siegal, Tzvi Novick, and Christine Hayes (Göttingen: Vandenhoeck & Ruprecht, 2017), 213–216.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Galatians 4:27 and Berakhot 10a

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