28. Hagar

Lexical Summary

Hagar: Hagar

Original Word: Ἁγάρ
Part of Speech: Proper Noun, Indeclinable
Transliteration: Hagar
Pronunciation: hah-GAR
Phonetic Spelling: (ag'-ar)
KJV: Hagar
NASB: Hagar
Word Origin: [of Hebrew origin (H1904 (הָגָר - Hagar))]

1. Hagar, the concubine of Abraham

Strong's Exhaustive Concordance

Hagar.

Of Hebrew origin (Hagar); Hagar, the concubine of Abraham -- Hagar.

see HEBREW Hagar

NAS Exhaustive Concordance

Word Origin
of Hebrew origin Hagar
Definition
Hagar, a concubine of Abraham
NASB Translation
Hagar (2).

Thayer's Greek Lexicon

STRONGS NT 28: Ἄγαρ

Ἄγαρ (WH Ἅγάρ (see their Introductory § 408)), ἡ, indeclinable, (in Josephus, Ἀγάρα, (ης), הָגָר (flight), Hagar, a bondmaid of Abraham, and by him the mother of Ishmael (Genesis 16): Galatians 4:24 ( L text T omit; Tr brackets). Since the Arabians according to Paul (who had formerly dwelt among them, Galatians 1:17) called the rocky Matt. Sinai by a name similar in sound to הגר ( i. e. rock), the apostle in the passage referred to employs the name Hagar allegorically to denote the servile sense of fear with which the Mosaic economy imbued its subjects. (Cf. B. D. American edition, pp. 978, 2366 note {a}; Lightfoot's remarks appended to his Commentary on Galatians, the passage cited.)

Topical Lexicon

Name and Background

Hagar is recorded in Genesis as the Egyptian servant of Sarai, given to Abram as a secondary wife to provide an heir (Genesis 16:1-3). Her name subsequently becomes an emblem of “flight,” as she twice departs into the wilderness under duress (Genesis 16:6-7; 21:14). Though a non-Israelite and a slave, she receives personal encounters with the Angel of the LORD, unique among women of the patriarchal period.

Occurrences in the New Testament

The name Hagar appears only twice in the Greek New Testament, both in Galatians 4:24-25, where the Apostle Paul employs her account as an allegory of the Sinai covenant and the earthly Jerusalem:

“These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present Jerusalem, because she is in slavery with her children” (Galatians 4:24-25).

Historical Profile in the Old Testament Narrative

1. Conception of Ishmael (Genesis 16). Sarai’s impatience with barrenness leads to Hagar’s elevation and subsequent contempt toward her mistress. Harsh treatment drives Hagar into the wilderness, where the Angel of the LORD promises: “I will greatly multiply your offspring so that they cannot be counted” (Genesis 16:10). Hagar becomes the first person recorded to name God, calling Him “the God who sees me.”
2. Birth of Isaac and Final Expulsion (Genesis 21:8-21). Conflict between Sarah and Hagar resurfaces at Isaac’s weaning feast. Abraham, distressed, complies with God’s directive to send Hagar away, assured that “I will make the son of the slave into a nation also, because he is your offspring” (Genesis 21:13). In the wilderness of Beersheba the LORD again intervenes, opening her eyes to a well and reaffirming the destiny of Ishmael.
3. Legacy (Genesis 25:12-18). Ishmael’s twelve sons become tribal chiefs, fulfilling the promise of multitude but also foreshadowing tension with Israel.

Theological and Typological Significance

• Law versus Promise. Paul draws a sharp contrast: Hagar = Sinai, law, slavery; Sarah = the covenant of promise, freedom, and the “Jerusalem above” (Galatians 4:26). The historical narrative thus prefigures the redemptive transition from works to grace.
• Flesh versus Spirit. Ishmael’s birth arises from human planning; Isaac’s birth requires divine intervention. The two mothers portray dependence on human ability versus trust in God’s power.
• God’s Care for the Outcast. Despite covenant priority given to Isaac, God personally pursues Hagar, affirming His compassion for marginalized persons and His sovereignty over all nations.
• Foreshadowing of Global Redemption. The promise to Ishmael parallels the Abrahamic blessing to “all nations,” anticipating inclusion of Gentiles through the gospel (Galatians 3:8-9).

Lessons for Faith and Ministry

1. Attempting to secure God’s promises by fleshly means yields strife; patience in faith invites miraculous fulfillment.
2. Believers once bound by the law are set free in Christ; pastoral ministry must guard congregations from returning to legalistic bondage.
3. God’s regard for Hagar encourages outreach to those socially displaced—immigrants, single mothers, and the oppressed.
4. The tension between Isaac and Ishmael cautions against envy within households of faith and urges reconciliation grounded in the gospel.
5. Leaders should submit personal plans to divine timing, avoiding expedient solutions that compromise trust in God’s word.

Related Themes and Scripture

Promise versus Law: Romans 4:13-16; Galatians 3:15-29

Freedom in Christ: John 8:36; 2 Corinthians 3:17

God’s Care for the Marginalized: Deuteronomy 10:17-19; Luke 4:18

Human Schemes versus Divine Power: 1 Samuel 13:8-14; Hebrews 11:11-12

Nationhood of Ishmael: Genesis 17:20; Genesis 21:18

Forms and Transliterations

Αγαρ Ἁγάρ Ἅγαρ Agar Hagar Hágar

Englishman's Concordance

Galatians 4:24 N
GRK: ἥτις ἐστὶν Ἅγαρ
NAS: who are to be slaves; she is Hagar.
KJV: which is Agar.
INT: which is Hagar

Galatians 4:25 N
GRK: τὸ δὲ Ἅγαρ Σινὰ ὄρος
NAS: Now this Hagar is Mount Sinai
KJV: For this Agar is mount
INT: For Hagar Sinai mount

Strong's Greek 28
2 Occurrences

Ἅγαρ — 2 Occ.