Page:A critical and exegetical commentary on Genesis (1910).djvu/389

 spiritual apprehension of the divine nature. The oldest conception of the theophany is a visible personal appearance of the deity (ch. 2 f., Ex. 24$10$, Nu. 12$6ff.$ 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. 23$21$); 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. 18$2ff.$).—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. 13$5.$ $7$, Is. 7$14$.—Yishmā'ēl] properly, 'May God hear,' is rendered 'God hears,' in token of Yahwe's regard for the mother's distress (cf., $6$).—12. a wild ass of a man] or perhaps the wild ass of humanity (ST$J$, IEz. De. al.)—Ishmael being among the families of mankind what the wild ass is amongst animals (Jb. 39$5-8$, Jer. 2$24$). 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. 25$18$)] hardly 'to the east of,' which is too weak a sense. seems to express the idea of defiance (as Jb. 1$11$), though it is not easy to connect this with the vb. Possibly the

cursives: S omits ] ('wall')? has been supposed (doubtfully) to be a line of fortifications guarding the NE frontier of Egypt. The of T$OJ$ (if an Arabism) may express in the sense of 'wall': S has (=, 20$1$).—9, 10 are a double interpolation. The command to return to Sarai was a necessary consequence of the amalgamation of J and E (22$8ff.$); 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. 22$17$ 32$13$).—] Inf. abs.; G-K. § 75 ff.—11. for ] so Ju. 13$5.$ $7$ (G-K. § 80 d).—12. ] see G-K. § 128 k, l. S has, and T$J$ .—