the name (
Hebrew characters) (see on 1717), although the sequel in this document
has not been preserved.—waxed old] lit. 'worn away,'
a strong word used, e.g., of worn out garments (Dt. 84 294
etc.).—(Hebrew characters) (only here), 'sensuous enjoyment' (Liebeswonne).—13.
This leads to a still more remarkable proof of divine
insight: the speaker knows that Sarah has laughed, though
he has neither seen nor heard her ((Hebrew characters), v.12). The insertion
of Yahwe here was probably caused by the occurrence
of the name in the next v.—14. Is anything too strange for Yahwe?] As the narrative stands, the sentence does not
imply identity between the speaker and Yahwe, but rather
a distinction analogous to that frequently drawn between
Yahwe and the angel of Yahwe (see on 167).—15. Sarah denied it] startled by the unexpected exposure of her secret
thoughts into fear of the mysterious guests.
From the religious-historical point of view, the passage just considered,
with its sequel in ch. 19, is one of the most obscure in Genesis.
According to Gu. (174 ff.), whose genial exposition has thrown a flood
of light on the deeper aspects of the problem, the narrative is based
on a widely diffused Oriental myth, which had been localised in Hebron
in the pre-Yahwistic period, and was afterwards incorporated in the
Abrahamic tradition. On this view, the three strangers were originally
three deities, disguised as men, engaged in the function described in
the lines of Homer (Od. xvii. 485 ff.):
(Greek characters)
(Greek characters)
(Greek characters)[1]
Dr. Rendel Harris goes a step further, and identifies the gods with the Dioscuri or Kabiri, finding in the prominence given to hospitality, and the renewal of sexual functions, characteristic features of a Dioscuric visitation (Cult of the Heavenly Twins, 37 ff.)· Of the numerous parallels that are adduced, by far the most striking is the account of the birth of Orion in Ovid, Fasti, v. 495 ff.: Hyrieus, an aged peasant of Tanagra, is visited by Zeus, Poseidon, and Hermes, and shows hospitality to them; after the repast the gods invite him to
Mechilta on Ex. 1240 (see p. 14 above; Geiger, Urschr. 439, 442).—(Hebrew characters)]
Aq. (Greek characters); Σ. (less accurately) (Greek characters).—14.
(Hebrew characters)] Jer. 3217. 27, Dt. 178 3011.
- ↑ The belief appears to be very ancient. Dr. Frazer cites several primitive rites in which strangers are treated as deities—not always to their advnatge (Golden Bough, ii. 225, 232, 234, f., and especially 237; Adonis Attis Osiris, 21 ff.).
