Kejadian 21:17

21:17 But God heard the boy’s voice. ¹  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²  Hagar? Don’t be afraid, for God has heard ³  the boy’s voice right where he is crying.

Kejadian 22:11

22:11 But the Lord’s angel ⁴  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Kejadian 22:15

22:15 The Lord’s angel called to Abraham a second time from heaven

Kejadian 24:7

24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, ⁵  promised me with a solemn oath, ⁶  ‘To your descendants I will give this land.’ He will send his angel ⁷  before you so that you may find ⁸  a wife for my son from there.

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ⁹  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 31:11

31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied.

Kejadian 48:16

48:16 the Angel ¹⁰  who has protected me ¹¹ 

from all harm –

bless these boys.

May my name be named in them, ¹² 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[21:17]  ¹ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ² tn Heb “What to you?”

[21:17]  ³ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[22:11]  ⁴ sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[24:7]  ⁵ tn Or “the land of my birth.”

[24:7]  ⁶ tn Heb “and who spoke to me and who swore to me, saying.”

[24:7]  ⁷ tn Or “his messenger.”

[24:7]  ⁸ tn Heb “before you and you will take.”

[24:40]  ⁹ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[48:16]  ¹⁰ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ¹¹ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ¹² tn Or “be recalled through them.”