the Week of Proper 23 / Ordinary 28
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Genesis 16:13
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Then she called the name of Yahweh who spoke to her, "You are a God who sees"; for she said, "Have I even remained alive here after seeing Him?"
Then she called the name of the LORD who spoke to her, "You are a God who sees"; for she said, "Have I even remained alive here after seeing Him?"
And she called the name of the Lorde that spake vnto her, Thou God lokest on me: for she sayde, haue I not also heare loked after hym that seeth mee?
The Lord talked to Hagar. She began to use a new name for God. She said to him, "You are ‘God Who Sees Me.'" She said this because she thought, "I see that even in this place God sees me and cares for me!"
So she called the name of the LORD who spoke to her, "Thou art a God of seeing"; for she said, "Have I really seen God and remained alive after seeing him?"
Forsothe Agar clepide the name of the Lord that spak to hir, Thou God that seiyest me; for sche seide, Forsothe here Y seiy the hynderere thingis of him that siy me.
And shee called the name of the LORD that spake vnto her, Thou God seest me: for she said, Haue I also here looked after him that seeth me?
And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
And she called the name of the LORDE yt spake vnto her: Thou art the God that seist me. For she sayde: Of a suertye I haue sene the back partes of him that sawe me.
She answered God by name, praying to the God who spoke to her, "You're the God who sees me! "Yes! He saw me; and then I saw him!"
Then she called the name of the LORD who spoke to her, "You are a God who sees me"; for she said, "Have I even seen Him here and lived after He saw me?"
And she called the name of Jehovah that spake unto her, Thou art a God that seeth: for she said, Have I even here looked after him that seeth me?
And to the Lord who was talking with her she gave this name, You are a God who is seen; for she said, Have I not even here in the waste land had a vision of God and am still living?
And she named Yahweh that spoke to her, "El-Roi,": for she said, Do I still see now [even] after my vision?
And she called the name of the LORD that spoke to her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
She called the name of Yahweh who spoke to her, "You are a God who sees," for she said, "Have I even stayed alive after seeing him?"
So Hagar named the Lord who spoke to her, "You are the God who sees me," for she said, "Here I have seen one who sees me!"
Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, "Have I also here seen Him who sees me?"
Hagar thought, "Have I really seen God and lived to tell about it?" So from then on she called him, "The God Who Sees Me."
So she named Adonai who had spoken with her El Ro'i [God of seeing], because she said, "Have I really seen the One who sees me [and stayed alive]?"
And she called the name of Jehovah who spoke to her, Thou art the God who reveals himself, for she said, Also here have I seen after he has revealed himself.
Then she called the name of the Lorde, that spake vnto her, Thou God lookest on me: for she said, Haue I not also here looked after him that seeth me?
And she called the name of the LORD who spoke to her, and said, Thou art God whom I saw; for she said, Behold, I have also seen a vision after he had seen me.
Hagar asked herself, "Have I really seen God and lived to tell about it?" So she called the Lord , who had spoken to her, "A God Who Sees."
She called the name of the LORD who spoke to her, "You are a God who sees," for she said, "Have I even stayed alive after seeing him?"
And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: 'Have I even here seen Him that seeth Me?'
Thereafter, Hagar used another name to refer to the Lord , who had spoken to her. She said, "You are the God who sees me." She also said, "Have I truly seen the One who sees me?"
So Hagar gave this name to the Lord Who spoke to her, "You are a God Who sees." For she said, "Have I even stayed alive here after seeing Him?"
So she named the Lord who spoke to her, "You are El-roi"; for she said, "Have I really seen God and remained alive after seeing him?"
And she called the name of the Lord God who spoke to her, Thou art God who seest me; for she said, For I have openly seen him that appeared to me.
And she called the name of the LORD that spake unto her, Thou art a God that seeth: for she said, Have I even here looked after him that seeth me?
So Hagar gave this name to the LORD who had spoken to her: "You are the God who sees me," for she said, "Here I have seen the One who sees me!"
And she called the name of Yahweh, who had spoken unto her, Thou GOD of vision! For she said. Do I even here, retain my vision after a vision?
And she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily, here have I seen the hinder parts of him that seeth me.
So she called the name of Yahweh who spoke to her, "You are El-Roi," for she said, "Here I have seen after he who sees me."
And she called the name of Jehovah, the One speaking to her, You, a God of vision! For she said, Even here have I looked after the One seeing me?
So she called the name of the Lord who spoke to her, "You are a God of seeing," for she said, "Truly here I have seen him who looks after me."
The slave girl gave a name to the Lord who spoke to her: "You are ‘God who sees me,'" because she said to herself, "Have I really seen God who sees me?"
So she called the Lord who spoke to her: The God Who Sees, for she said, "In this place, have I actually seen the One who sees me?"
And she calleth the name of Jehovah who is speaking unto her, `Thou [art], O God, my beholder;' for she said, `Even here have I looked behind my beholder?'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
called: Genesis 16:7, Genesis 16:9, Genesis 16:10, Genesis 22:14, Genesis 28:17, Genesis 28:19, Genesis 32:30, Judges 6:24
Thou: Genesis 32:30, Exodus 33:18-23, Exodus 34:5-7, Psalms 139:1-12, Proverbs 5:21, Proverbs 15:3
him that: Genesis 31:42
Reciprocal: Exodus 24:11 - they saw Judges 2:1 - And an angel Judges 6:22 - because Judges 15:19 - Enhakkore Job 31:4 - General Job 33:27 - I have sinned Job 34:21 - General Psalms 139:2 - knowest Jeremiah 23:24 - hide John 1:10 - was in John 1:18 - he hath
Cross-References
Now Sarai, Abram's wife, had not borne him any children, and she had an Egyptian maid whose name was Hagar.
Then Sarai said to Abram, "May [the responsibility for] the wrong done to me [by the arrogant behavior of Hagar] be upon you. I gave my maid into your arms, and when she realized that she had conceived, I was despised and looked on with disrespect. May the LORD judge [who has done right] between you and me."
But the Angel of the LORD found her by a spring of water in the wilderness, on the road to [Egypt by way of] Shur.
The Angel of the LORD said to her, "Go back to your mistress, and submit humbly to her authority."
Then the Angel of the LORD said to her, "I will greatly multiply your descendants so that they will be too many to count."
"He (Ishmael) will be a wild donkey of a man; His hand will be against every man [continually fighting] And every man's hand against him; And he will dwell in defiance of all his brothers."
So Abraham named that place The LORD Will Provide. And it is said to this day, "On the mountain of the LORD it will be seen and provided."
So he was afraid and said, "How fearful and awesome is this place! This is none other than the house of God, and this is the gateway to heaven."
"If the God of my father, the God of Abraham, and [the Feared One] of Isaac, had not been with me, most certainly you would have sent me away now empty-handed. God has seen my affliction and humiliation and the [exhausting] labor of my hands, so He rendered judgment and rebuked you last night."
Then Gideon built an altar there to the LORD and named it The LORD is Peace. To this day it is still in Ophrah, of the Abiezrites.
Gill's Notes on the Bible
And she called the name of the Lord that spake unto her,.... Either she called on the name of the Lord, and prayed unto him, that he would forgive her sin and give her some fresh tokens of his love; and also gave him thanks for his gracious regards unto her, that he should look upon, and look after so mean a creature, and such a backslider as she was, and return her, and make such gracious promises to her; so the Targum of Onkelos,
"she prayed in the name of the Lord;''
and the Targum of Jonathan is,
"and she confessed, or gave thanks before the Lord, whose Word spake unto her;''
and the Jerusalem Targum takes in both prayer and praise,
"and Hagar gave thanks, and prayed in the name of the Word of the Lord, who was revealed unto her:''
in which may be observed the sense of the ancient synagogue, that this angel that appeared to Hagar, and talked with her, was the Word of the Lord, the eternal Logos, or Son of God: or else the sense is, that she gave the following name or epithet to the Lord, that vouchsafed to discourse with her,
thou God seest me; she perceived by experience his eye was upon her wherever she was, and saw all she did; saw all her transgressions, her contempt of her mistress, and her flight from her; saw her when she was at the fountain, and reproved and recalled her, and sent her back; saw all the workings of her heart, her repentance and sorrow for her sins; looked and smiled upon her, and gave her exceeding great and precious promises: he looked upon her, both with his eye of omniscience and providence, and with his eye of love, and grace, and mercy; yea, she was sensible that he was not only the God that saw her, but saw all things; was God omniscient, and therefore gives him this name under a thorough conviction and deep sense of his omniscience; and so Onkelos paraphrases the words,
"thou art he, the God that sees all things;''
for she said, have I also here looked after him that seeth me? this she said within herself, either as blaming herself, that she should not look after God in this desolate place until now, and call upon him, and praise his name, whose eye was upon her, and had a concern for her, and care over her; and yet so ungrateful she had been as to neglect him, and not seek after him as it became her: or as wondering that here, in this wilderness, she should be favoured with the sight of God, and of his angel, whom she had seen in Abram's house; where to see him was not so strange and marvellous, but it was to have a sight of him in such a place, and under such circumstances as she was: or else as admiring that she should be alive after she had had such a vision of God, it being a notion that pretty much obtained, that none could see God and live, only his back parts were to be seen; wherefore others read the words, and they will bear such a version, "have not I also seen here the back parts of him that seeth me?" y so Moses did, Exodus 33:23.
y So Fagius.
Barnes' Notes on the Bible
- The Birth of Ishmael
1. הנר hāgār, Hagar, “flight.” Hejrah, the flight of Muhammed.
7. מלאך mal'ak “messenger, angel.” A deputy commissioned to discharge a certain duty for the principal whom he represents. As the most usual task is that of bearing messages, commands, or tidings, he is commonly called a “messenger” ἄγγελος angelos). The word is therefore a term of office, and does not further distinguish the office-bearer than as an intelligent being. Hence, a מלאך mal'ak may be a man deputed by a man Genesis 32:3; Job 1:14, or by God Haggai 1:13; Malachi 3:1, or a superhuman being delegated in this case only by God. The English term “angel” is now especially appropriated to the latter class of messengers.
1st. The nature of angels is spiritual Hebrews 1:14. This characteristic ranges over the whole chain of spiritual being from man up to God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because he is supreme. Other classes of spiritual beings may be excluded - as the cherubim, the seraphim - because they have not the same office, though the word “angelic” is sometimes used by us as synonymous with heavenly or spiritual. They were all of course originally good; but some of them have fallen from holiness, and become evil spirits or devils Matthew 25:31, Matthew 25:41; Jude 1:6; Revelation 12:7. The latter are circumscribed in their sphere of action, as if confined within the walls of their prison, in consequence of their fallen state and malignant disposition Genesis 3:0; Job 1:2; 1 Peter 2:4; Revelation 20:2. Being spiritual, they are not only moral, but intelligent. They also excel in strength Psalms 103:20. The holy angels have the full range of action for which their qualities are adapted. They can assume a real form, expressive of their present functions, and affecting the senses of sight, hearing, and touch, or the roots of those senses in the soul. They may even perform innocent functions of a human body, such as eating Genesis 18:8; Genesis 19:3. Being spirits, they can resolve the material food into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone. Angels have no distinction of sex Matthew 22:30. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.
2d. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God Revelation 7:11; but their special office is to execute the commands of God in the natural world Psalms 103:20, and especially to minister to the heirs of salvation Hebrews 1:14; Matthew 18:10; Luke 15:10; Luke 16:22. It is not needful here to enter into the uniquenesses of their ministry.
3d. The angel of Jehovah. This phrase is especially employed to denote the Lord himself in that form in which he condescends to make himself manifest to man; for the Lord God says of this angel, “Beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions; for my name is in his inmost” Exodus 23:21; that is, my nature is in his essence. Accordingly, he who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Genesis 16:7, Genesis 16:13; Genesis 22:11-12; Genesis 31:11, Genesis 31:13; Genesis 48:15-16; Exodus 3:2-15; Exodus 23:20-23; with Exodus 33:14-15). It is remarkable, at the same time, that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications Genesis 1:26; Genesis 3:22. The phrase “angel of the Lord,” however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. שׁוּר shûr, Shur, “wall.” A city or place probably near the head of the gulf of Suez. The desert of Shur is now Jofar.
11. ישׁמעאל yı̂shmā‛ē'l, Jishmael, “the Mighty will hear.”
13. ראי אל 'êl rŏ'ı̂y, “God of vision or seeing.”
14. ראי לחי באר be'ēr-lachay-ro'ı̂y, Beer-lachai-roi, “well of vision to the living.” ברד bered, Bered, “hail.” The site is not known.
Sarah has been barren probably much more than twenty years. She appears to have at length reluctantly arrived at the conclusion that she would never be a mother. Nature and history prompted the union of one man to one wife in marriage, and it might have been presumed that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East prompted Sarai to resort to the expedient of giving her maid to her husband for a second wife, that she might have children by her.
Genesis 16:1-6
A Mizrite handmaid. - Hagar was probably obtained, ten years before, during their sojourn in Egypt. “The Lord hath restrained me.” It was natural to the ancient mind to recognize the power and will of God in all things. “I shall be builded by her,” אבנה 'ı̂bāneh, built as the foundation of a house, by the addition of sons or daughters (בנים bānı̂ym or בנית bānôt). She thought she had or wished to have a share in the promise, if not by herself personally, yet through her maid. The faith of Sarah had not yet come fully to the birth. Abram yields to the suggestion of his wife, and complies with the custom of the country. Ten years had elapsed since they had entered the land they were to inherit. Impatience at the long delay leads to an invention of their own for obtaining an heir. The contempt of her maid was unjustifiable. But it was the natural consequence of Sarai’s own improper and imprudent step, in giving her to her husband as a concubine. Unwilling, however, to see in herself the occasion of her maid’s insolence, she transfers the blame to her husband, who empowers or reminds her of her power still to deal with her as it pleased her. Hagar, unable to bear the yoke of humiliation, flees from her mistress.
Genesis 16:7-12
The angel of the Lord either represents the Lord, or presents the Lord in angelic form. The Lord manifests himself to Hagar seemingly on account of her relationship to Abram, but in the more distant form of angelic visitation. She herself appears to be a believer in God. The spring of water is a place of refreshment on her journey. She is on the way to Shur, which was before Mizraim as thou goest rewards Asshur Genesis 25:18, and therefore fleeing to Egypt, her native land. The angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands.
Genesis 16:10
I will multiply. - This language is proper only to the Lord Himself, because it claims a divine prerogative. The Lord is, therefore, in this angel. He promises to Hagar a numerous offspring. “Ishmael.” “El,” the Mighty, will hear; but “Jehovah,” the Lord (Yahweh), heard her humiliation. Yahweh, therefore, is the same God as El. He describes Ishmael and his progeny in him as resembling the wild ass. This animal is a fit symbol of the wild, free, untamable Bedouin of the desert. He is to live in contention, and yet to dwell independently, among all his brethren. His brethren are the descendants of Heber, the Joctanites, composing the thirteen original tribes of the Arabs, and the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and shared in their nomadic character and independence. The character here given of them is true even to the present day.
Genesis 16:13-16
God of my vision - (El-roi). Here we have the same divine name as in Ishmael. “Have I even still seen” - continued to live and see the sun after having seen God? Beer-lahai-roi, the well of vision (of God) to the living. To see God and live was an issue contrary to expectation Exodus 33:20. The well is between Kadesh and Bered. The site of the latter has not been ascertained. R. Jonathan gives חוּצא chelûtsā' the Ἔλουσα elousa of Ptolemy, now el-Khulasa, about twelve miles south of Beersheba. Rowland finds the well at Moyle or Muweilah, still further south in the same direction. The birth of Ishmael is in the sixteenth year after Abram’s call, and the eleventh after his arrival in Kenaan.
Clarke's Notes on the Bible
Verse Genesis 16:13. And she called the name of the Lord — She invoked (ותקרא vattikra) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me?
This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word אחרי acharey, which we render simply after, in other places signifies the last days or after times, (see Exodus 33:23,) it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the LATTER PURPOSES or DESIGNS of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants.
