spiritual apprehension of the divine nature. The oldest conception of the theophany is a visible personal appearance of the deity (ch. 2 f., Ex. 2410, Nu. 126ff. etc.). A later, though still early, age took exception to this bold anthropomorphism, and reconciled the original narratives with the belief in the invisibility of God by substituting an 'angel' or 'messenger' of Yahwe as the agent of the theophany, without, however, effacing all traces of the primitive representation (Gu. 164 f.). That the idea underwent a remarkable development within the OT religion must, of course, be recognised (see esp. Ex. 2321); but the subject cannot be further investigated here. See Oehler, ATTh.3 203-211; Schultz, OTTh. ii. 218-223 [Eng. tr.]; Davidson, DB, i. 94; De. Gen. 282 ff.
8. The Angel's question reveals a mysterious knowledge
of Hagar's circumstances, who on her part is as yet ignorant
of the nature of her visitant (cf. 182ff.).—9, 10 are interpolated
(v.i.).—11, 12. The prophecy regarding Ishmael (not 12
alone: Gu.) is in metrical form: two triplets with lines of
4 or 3 measures.—Behold, etc.] The form of announcement
seems consecrated by usage; cf. Ju. 135. 7, Is. 714.—Yishmā'ēl]
properly, 'May God hear,' is rendered 'God hears,' in token
of Yahwe's regard for the mother's distress ((
Hebrew characters); cf. (Hebrew characters), 6).—12.
a wild ass of a man] or perhaps the wild ass of humanity (STJ, IEz. De. al.)—Ishmael being among the
families of mankind what the wild ass is amongst animals
(Jb. 395-8, Jer. 224). It is a fine image of the free intractable
Bedouin character which is to be manifested in Ishmael's
descendants.—dwell in the face of all his brethren (cf. 2518)]
hardly 'to the east of,' which is too weak a sense. (Hebrew characters)
seems to express the idea of defiance (as Jb. 111), though it
is not easy to connect this with the vb. Possibly the
cursives: S omits (Hebrew characters)] ('wall')? has been supposed (doubtfully)
to be a line of fortifications guarding the NE frontier of Egypt. The
(Hebrew characters) of TOJ (if an Arabism) may express (Hebrew characters) in the sense of 'wall':
S has (Syriac characters) (= (Hebrew characters), 201).—9, 10 are a double interpolation. The command
to return to Sarai was a necessary consequence of the amalgamation of
J and E (228ff.); and 10 was added to soften the return to slavery (Gu.).
10 is impossible before 11, and is besides made up of phrases characteristic
of redactional additions to JE (cf. 2217 3213).—(Hebrew characters)] Inf. abs.; G-K.
§ 75 ff.—11. (Hebrew characters) for (Hebrew characters)] so Ju. 135. 7 (G-K. § 80 d).—12. (Hebrew characters)] see
G-K. § 128 k, l. S has (Syriac characters), and TJ (Hebrew characters).—
