Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/194

 by him-a form of appearance perfectly resembling the appearances of the Angel of Jehovah, but which is not so described by the author, because in this case Jehovah does not appear alone, but in the company of two angels, that “the Angel of Jehovah” might not be regarded as a created angel. But although there was no essential difference, but only a formal one, between the appearing of Jehovah and the appearing of the Angel of Jehovah, the distinction between Jehovah and the Angel of Jehovah points to a distinction in the divine nature, to which even the Old Testament contains several obvious allusions. The very name indicates such a difference. יהוה מלאך (from לאך to work, from which come מלאכה the work, opus, and מלאך, lit., he through whom a work is executed, but in ordinary usage restricted to the idea of a messenger) denotes the person through whom God works and appears. Beside these passages which represent “the Angel of Jehovah” as one with Jehovah, there are others in which the Angel distinguishes Himself from Jehovah; e.g., when He gives emphasis to the oath by Himself as an oath by Jehovah, by adding “said Jehovah” (Gen 22:16); when He greets Gideon with the words, “ Jehovah with thee, thou brave hero” (Jdg 6:12); when He says to Manoah, “Though thou constrainedst me, I would not eat of thy food; but if thou wilt offer a burnt-offering to Jehovah, thou mayest offer it” (Jdg 13:16); for when He prays, in Zec 1:12, “ Jehovah Sabaoth, how long wilt Thou not have mercy on Jerusalem?” (Compare also Gen 19:24, where Jehovah is distinguished from Jehovah.) Just as in these passages the Angel of Jehovah distinguishes Himself personally from Jehovah, there are others in which a distinction is drawn between a self-revealing side of the divine nature, visible to men, and a hidden side, invisible to men, i.e., between the self-revealing and the hidden God. Thus, for example, not only does Jehovah say of the Angel, whom He sends before Israel in the pillar of cloud and fire, “My name is in Him,” i.e., he reveals My nature (Exo 23:21), but He also calls Him פּני, “My face” (Exo 33:14); and in reply to Moses' request to see His glory, He says “Thou canst not see My face, for there shall no man see Me and live,” and then causes His glory to pass by Moses in such a way that he only sees His back, but not His face (Exo 33:18-23). On the strength of these expression, He