A. C. Hkadlam.
ANEM (cjv), 1 Ch 6" only.— A town of Issachar, noticed with Ramoth. It appears to answer to Kngannim (which see) in the pariiUel list (Jos 21^) but might perhaps represent the village of 'Antn on the hills west of the plain of Esdraelon. This place, which is well watered — whence perhaps its name, 'two springs' — is the Anca of the fourth century A. D. {OnoTnasticon, s.v. Anieland lietliana), which had "ood baths, lying 15 Roman miles from Ca;sarea. Eusebius, however, identities this site with Aner. i'lKP vol. ii. sheet viii.
C. R. COXDER.
ANER (iJV. LXX Aivdr, Sam. o-;.!,').— One of the three Amorite chieftains, the other two being Mamre and Eshcol, who were bound, in virtue of their 'covenant' with Abraham, to render him assistance, when he was soiourning at Hebron (I mi 14"-**). As Mamre is an old name for Hebron ((!n 23') and Eshcol is the name of a valley not far fr(iin Hebron (Nu 13'°'), it is natural to suiipo.se tli.it Aner also was the name of a locality which gave its name to a clan. Dillmann (in loc.) eonijiares Ai-' ir, which is the name of a range of liill.s in the vicinity. II. E. Rylb.
ANER (iJV), 1 Ch 6" only.— A town of Manasseli, west of Jordan (not noticed in the parallel iias>;.i;;ii Jos 21™). The site is doubtful. I'ossibly ElUir, north-west of Shechem. 6'irPvol. ii. sh. xi.
C. R. CONDER.
ANGEL (li<7T mnVak, Sept. flry'^os and other- wise).—i. The word is frequently used of men in the sense of 'messenger,' especially in the plur. tin 32^, Nu 21", Dt 2'*, Jos 6". In the sense of 'angel' the term is chiefly used in the sing, in earlier writings, but plur. (in 19'- "(J), and 'angeli of (Jod,' (in 2.S'^.S2' (E). In Inter books, particu- larlv the poetical, the plur. occurs otiener. Job 4", Ps S" 91" 103* 104* 148', and in such books ua
94
AI^GEL
ANGEL
Zee and Dn plurality is implied. So in Job 1' 2' ; in Gn 32- they are a ' camp ' or host, and in Dt 33^ ' myriads ' ; c£. Ps 68". In the writing P (Priests' Code) no mention is made of angels. Like the existence of God, the existence of angels is presupposed in OT, not asserted. They are not said to have been created, rather they are alluded to as existing prior to the creation of the earth. Job 38' (Gn P«?, cf. 3^ IT). When they appear, it is in human form: they are called 'men,' Gn 182. 16. sa ^.yu, Jos 5'^ Ezk 9- '• ", Dn S'" 10'«- '« ; the 'man Gabriel,' Dn 9-' (cf. Lk 24^ Ac 1'"), and a|)art from the seraphim (Is 6-') are nowhere in UT represented as winged (Rev 8'^ 14°), though Philo so describes them (TrTepo^uoCcri). In NT tliey are called 'spirits' (He 1"), but not so in OT, where even God is not j'et called spirit (Jn 4**). To Mohammed the angel Gabriel was the ' holy spirit.' When they appear they speak, walk, touch men (1 K 19'), take hold of them by the hand (Gn 19"), and also eat with them (Gn 18', though, on the other hand, cf. Jg 6=" 13'"). The statement Ps 78-° tliat 'men did eat the food of angels' (lit. the mighty, Ps 103-", Jl 3"). a statement repeate<l in Wis 1()-", 2 Es 1'^, can hardly be more than poetical colouring of the fact that the manna came down from heaven, as the parallelism both in Ps 78-^ and Wis. shows ; cf. Jg 9'^ Ps 104".
ii. In a number of passages, e.g. Gn 16'''* 2211. 14. « Ex3-,Jg2'-''523 6'i-« 13^ mention is made of 'the angel of Jehovah,' AV the 'LoED' (J); and in others, e.fr. Gn 21""" 31"-", of ' the angel of God ' (E). Similar passages are Gn 18. 32""*' com- pared with Hos 12'', Gn 48'*- ". According to the general grammatical rule the rendering ' an angel of the Lord ' is inaccurate, though some instances may be doubtful ; so ' the angel of God ' necessarily Gn 31", and even 21", cf. v.". The angel of the Lord appears in human form, Gn 18, or in a flame of fire. Ex 3^, or speaks to men out of heaven in a dream, Gn 31"-". It has been disputed whether ' the angel of the Lord ' be one of the angels or J" Himself in self -manifestation. The manner in which he speaks leaves little room to doubt that the latter view is the right one : the angel of the Lord is a tlieophany, a self-manifestation of God. In Gn 31"- '" the angel of God says, ' I am the God of Bethel ' ; in Ex 3" " the angel of the Lord says, ' I am the God of thy father ' . . . ' and Moses was afraid to look upon God'; cf. Jg 13--. In Gn 16'" the angel of the Lord says to Hagar, ' I will greatly multiply thy seed,' and 21'* ' the angel of God called to Hagar out of heaven . . . lift up the lad ; for I will make him a great nation.' The angel identifies himself with God, and claims to exercise all the prerogatives of God. Those also to whom the angel appears identifj' him with God : Gn 16" Hagar 'called the name of J" that had spoken to her, thou art a God that seest' (all- .seeing) ; Gn 18 the angel is called ' the Lord ' ; Jg 6" it is said ' the angel of the Lord came,' but in w.'*-" he is called directly 'the Lord' ; Jg 13'-- Manoah says, ' We shall surely die, for we have seen God.' And to name but one other passage, Gn 48"- ", Jacob saya, ' The God before wliom my fathers did walk, the God who hath fed me all my life long, the angel which hath redeemed me from all evi\, bless the lads.' On the other hand, the angel of the Lord distinguishes between himself and the Lord, just as the Lord distinguishes be- tween Himself and tlie angel. The latter says to Hagar, Gn 16" 'J" hath heard thy atlliction ; cf. Gn 22". Nu 22" 'The Lord opened the eyes of Dalaain, and he .saw the angel of the Lord' ; and in Mai 3' the ' angel of the covenant ' is difl'erent from .1", and vet he is .J" who cometh to His temple. So. on the other hand, the Lord snvs, Ex 23'-'"- ^ ' I Bend an angel before thee,' and 'Mine angel shall