In Genesis 16 we read the story of Sarai and Hagar. Sarai says that Jehovah has made her barren (if so, why?), so she tells Abram to impregnate her Egyptian servant Hagar (can we go ahead and say slave here?) so that Abram can bare a seed. This is DESPITE Jehovah already promising Abram that he will bare a child. Despite all the divination and promises, Abram still has to resort to impregnating his wife’s slave servant. Talk about no faith. Abram does so and Hagar conceives. Maybe Abram is under the belief that this is Jehovah’s promise?
Can we see a parallel between Abram/Sarai and Adam/Eve? Jehovah makes a pledge with the man, and the woman has the man break that pledge or go against it. In this case, however, Jehovah does not intercede with punishment. The only one that gets punished, in this case, is Hagar who was already punished by being a slave, and her child Ishmael who, despite receiving Jehovah’s blessings, does not receive a covenant the way his brother Jacob would.
It should be noted that the phrase here was Sarai “… gave her (Hagar) to Abram her husband to be his wife.”
Already knowing polygamy exists here, did Hagar actually become another wife of Abram or his “be his wife” euphemism for the act of creating a child?
Sarai becomes jealous, Abram tells her to treat Hagar as she pleases, and Sarai “dealt hardly” with Hagar and Hagar fled. Sounds like domestic violence.
“The” (note not “an”) angel of Jehovah appears to Hagar. If we take our notion of winged-angels-servants-of-God away then angel in this sense is some sort of physical form of Jehovah whereby he can speak to people publicly. No mentions of wings, white robes, or halos however. Jehovah instructs her to name her son Ishmael.
Genesis 16:12 – And he shall be as a wild ass among men; his hand shall be against every man, and every man’s against him; and he shall dwell over all his brethren.
Thus we are foretold about Ishmael’s personality and interactions with not only his brethren but other men.
In Genesis 17, Jehovah appeared to Abram (note the difference between a vision followed by a horror of great darkness) and once again describes the covenant he will have with Abram. But here’s the rub: Jehovah calls himself, for the first time, God Almighty. He changes Abram’s name to Abraham, his wife’s name to Sarah, and reaffirms the covenant of the land. As for a symbol of this covenant, he requires Abraham and his people to circumcise all males in his household, including slaves and Ishmael (who isn’t part of this covenant by the way, so why circumcise him? So now that he is circumcised, is he part of the covenant?)
What’s interesting is as, despite Jehovah saying his covenant will not be with Ishmael, he tells Abraham that Ishmael will birth 12 princes and will become a great nation, much like what he will promise Abraham’s seed in the future. The only thing lacking is the covenant.
- Ishmael as a child is innocent of the, what nowadays would be considered sinful, actions of his father and step-mother, so why not include him in the covenant?
- Being a half breed (racially) is bad seems to be the notion here
- Being inbred with cousin relations seems to be ok in the meantime
- Why not set up a separate covenant with Ishmael? Will Ishmael’s descendants also live within the borders of the land Jehovah has set aside for Jacob? The more I read the more this covenant deals with land than with anything else.
It is that this point, 17 books into Genesis, that the words God and Jehovah become intermingled. Despite all the contradictions and differences, it seems the author wants us to think they are one in the same by replacing Jehovah’s name with God after Jehovah claims he is God Almighty. Will the contradictions and differences end at this point?
So, the names and titles of our 3 main characters change at this juncture: Jehovah calls himself God Almighty; Jehovah renames Abram as Abraham; Jehovah renames Sarai as Sarah.