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The angel of the Lord appears to Hagar. The angel speaks as God himself in the first person, and in verse 13 Hagar identifies "the L ORD that spoke to her" as "The God Who sees". Genesis 22:11–15. The angel of the Lord appears to Abraham and refers to himself as God in the first person. Exodus 3:2–4.
That an angel appears again at the end of the story links it back to the opening chapters. [4] "Coming down from heaven" parallels the wording of Matthew 3:16, the climax of the baptism scene. [4] An earthquake had also earlier occurred at Matthew 27:51, marking the moment of Jesus' death. [3]
According to the Bible, Hagar was the Egyptian slave of Sarai, Abram's wife (whose names later became Sarah and Abraham). Sarai had been barren for a long time and sought a way to fulfill God's promise that Abram would be father of many nations, especially since they had grown old, so she offered Hagar to Abram to be his concubine.
Certain early Christian writers identified the Angel of the Lord as a pre-incarnate Christ. For example, Justin Martyr claimed that the Angel was the Logos. He writes that "He who is called God and appeared to the patriarchs is called both Angel and Lord ...The word of God, therefore, recorded by Moses, when referring to Jacob the grandson of Abraham, speaks thus" [8] and that "neither Abraham ...
The angel "answered" the women, not in response to any expressed question, but "in view of the terrifying effect which he saw was being produced upon the women by what was taking place". [4] The words of the angel are almost identical to the angel's words in Mark. In Mark, Jesus is called "the Nazarean".
The Hebrew Bible reports that angels appeared to each of the Patriarchs, to Moses, Joshua, and numerous other figures. They appear to Hagar in Genesis 16:9, to Lot in Genesis 19:1, and to Abraham in Genesis 22:11, they ascend and descend Jacob's Ladder in Genesis 28:12 and appear to Jacob again in Genesis 31:11–13.
Outrage exploded online after Pope Francis inaugurated a nativity scene, designed by two artists from Bethlehem and featuring a keffiyeh wrapped around Jesus’s manger, in St. Peter’s Square on ...
This suggest that angels are linked to God and that they are more than mere messengers, but they also play an important theophonic role. [5] The description is also similar to that of the transfigured Christ at Matthew 17:2, but Boring suggests that the angel in that verse was a bit less in glory from Jesus, showing his more divine nature. [6]