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El Roi
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El Roi (Biblical Hebrew: אֵל רֳאִי, romanized: ʾĒl Rŏʾī) is one of the names of God in the Hebrew Bible meaning "The God who sees me" or "The God who sees."

Rashi translates it "god of sight",[1] Joseph b. Isaac Bekhor Shor translates it "god saw me",[2] Abraham Ibn Ezra, Bahya b. Asher, and Obadiah b. Jacob Sforno, "god who appears",[3][4][5] David Kimhi, "god I saw"[6] or "visible god",[7] and Levi b. Gershon as "all-seeing god".[8]

This name appears in the Book of Genesis, specifically in Genesis 16:13,[9] and is unique because it is spoken by Hagar, an Egyptian servant of Sarai (Sarah), Abraham's wife.

Context in Genesis 16

[edit]

Hagar, after becoming pregnant by Abraham (at Sarai’s urging, because Sarai was barren), begins to experience mistreatment and jealousy from Sarai. Feeling oppressed, Hagar flees into the wilderness.

There, an angel of the Lord appears to her near a spring and tells her to return to Sarai, while also delivering a prophecy that her son, Ishmael, will become the father of a great nation. After this encounter, Hagar is deeply moved, and she says:

“You are the God who sees me,” for she said, “I have now seen the One who sees me.” (Genesis 16:13, NIV)

She then calls the name of the Lord who spoke to her El Roi, recognizing that even as a lowly, mistreated servant, she was seen and acknowledged by God. This is profound because it shows a deeply personal and intimate understanding of God’s attention and care—even for someone on the margins.

References

[edit]
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El Roi

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El Roi (Hebrew: אֵל רֹאִי, ʾēl rōʾî) is a name for in the , denoting "the who sees me" or " of seeing," and it is uniquely attributed to the divine by , an Egyptian servant, in Genesis 16:13 following her encounter with the in the wilderness. The name combines El, a Semitic term for "" or "mighty one," with Roi, derived from the Hebrew verb root ra'ah (רָאָה), which means "to see," "to look," or "to perceive." In the biblical narrative of Genesis 16, Sarai, unable to bear children, gives her servant to Abram as a to produce an heir; after conceives and faces mistreatment, she flees into the desert. There, the finds her beside a spring, assures her of 's provision, and instructs her to return, promising that her offspring will be too numerous to count. Overwhelmed by this divine attention, responds by naming the Lord El Roi, declaring, "Truly here I have seen him who looks after me." This episode not only reveals omniscience and toward the vulnerable but also marks as the first and only biblical figure to bestow this particular name upon , offering profound insight into divine care for outsiders and the oppressed. The well where the encounter occurs is subsequently named Beer-lahai-roi ("well of the Living One who sees me"), commemorating the event and symbolizing ongoing divine vigilance. In theological contexts, El Roi emphasizes personal awareness and intervention in human suffering, particularly for those on the margins of .

Etymology and Meaning

Hebrew Linguistic Roots

The term "El Roi" consists of two primary Hebrew components derived from ancient Semitic linguistic traditions. "El" (אֵל) serves as a generic term for God or deity in , appearing over 200 times in the , and originates from Northwest Semitic roots associated with concepts of power, might, or strength. The second element, "Roi" (רֹאִי or רֳאִי in the ), functions as a qal active from the ra'ah (רָאָה, Strong's H7200), the basic stem meaning "to see," "to look," or in certain contexts "to provide" through . In Genesis 16:13, it appears with a first-person pronominal (-î), rendering it as "seeing me" or "who sees me," and features a hateph qamatz under the in the Masoretic vocalization to indicate the construct form. Hebrew theophoric names, such as "," typically form through the compounding of "El" with an attributive noun, adjective, or participle that qualifies the divine nature, a pattern evident in other biblical examples like (אֵל שַׁדַּי, " Almighty") and El Elyon (אֵל עֶלְיוֹן, " Most High"). This construct chain structure links "El" as the nomen regens (governing noun) with the following term in the absolute or construct state, emphasizing a specific aspect of 's character. Grammatically, the phrase "El Roi" in Genesis 16:13 employs masculine singular forms for both elements, with "Roi" in the construct state to connect directly to the implied object (the speaker), aligning with standard Hebrew nominal compounding for divine epithets.

Interpretations of "El Roi"

The primary translation of "El Roi" (אֵל רֹאִי) is "the God who sees me," derived directly from Hagar's declaration in Genesis 16:13, where she attributes this name to following her encounter with the . This rendering emphasizes a personal, relational aspect of divine , portraying as attentive to an individual's plight. Alternative interpretations include "the God of seeing" or "God of vision," as reflected in translations like the (RSV) and , which highlight ambiguity in the Hebrew phrasing. Scholars debate whether "roi" (from the root r-'-h, meaning "to see") connotes literal visual perception, as in a or visionary experience, or broader providential oversight, such as divine provision and awareness of human needs. For instance, some analyses suggest "roi" could imply "seeing" in the sense of guidance or shepherding, akin to protective vigilance rather than mere observation. In scholarly discussions, particularly those drawing from the and similar commentaries, the name's nuances are tied to Hagar's marginalized status as an Egyptian slave and , rendering "seeing" as God's deliberate attention to the socially invisible and oppressed. This interpretation underscores how El Roi signifies divine recognition of the "other," affirming identity and promising future blessing amid exclusion from the primary covenant community. Such views, informed by feminist and postcolonial , position the name as a counter-narrative to patriarchal erasure, where God's "seeing" validates Hagar's humanity and agency. Comparisons to ancient Near Eastern contexts reveal parallels in Ugaritic and Akkadian texts, where the deity El (the Canaanite high god) is associated with visionary encounters and benevolent oversight, suggesting El Roi adapts motifs of a "seeing" divine protector from broader Semitic traditions. In literature, El's role as a fatherly figure who "sees" and provides for the vulnerable echoes the providential connotation of roi, while Akkadian influences may link it to ilu (god) as an observant ruler over human affairs. These connections highlight how the biblical name integrates regional divine epithets to emphasize Yahweh's unique attentiveness.

Biblical Narrative

Hagar's Story in Genesis 16

In Genesis 16, the narrative centers on the household of Abram and his Sarai, who is unable to bear children despite their advanced age. Sarai, seeking to provide an heir for her husband through customary practices of the , offers her Egyptian slave as a surrogate to Abram. This arrangement reflects the social dynamics of patriarchal households in ancient Israelite society, where a barren might designate her maidservant—often acquired through or —to produce a child on her behalf, with the offspring legally belonging to the primary . , as an shifhah or personal maidservant, occupies a vulnerable position of subservience, her body and reproductive role controlled by Sarai's authority. Following 's conception, tensions escalate within the household. Emboldened by her , Hagar begins to despise Sarai, prompting Sarai to mistreat her harshly. Unable to endure the abuse, Hagar flees into the wilderness toward her homeland of , near the road to Shur. This flight underscores themes of and desperation for a marginalized figure in the biblical account, highlighting the precarious status of slaves in such domestic arrangements. There, by a spring of water, the encounters and instructs her to return to Sarai and submit to her authority. The angel delivers a concerning her unborn son, promising that her descendants will be too numerous to count and directing that the child be named , meaning "God hears," because the Lord has heard of her affliction. The further describes as a "wild of a man," whose hand will be against everyone and everyone's hand against him, yet he will live in hostility near his kin. complies, returns, and gives birth to when Abram is 86 years old; in response to the divine encounter, she names "El Roi," the who sees her. This chapter is positioned within the broader arc of the Abrahamic covenant in Genesis, following the initial of numerous in chapter 15 and preceding the formal covenant renewal with and the birth of in chapter 17. It introduces themes of divine extended even to those on the margins, the complexities of human intervention in God's plans, and providential care amid , while affirming Abram's lineage through as a parallel blessing outside the primary covenant line.

Theophany and Naming Event

In the biblical narrative of Genesis 16, the occurs when , pregnant and fleeing from Sarai, reaches a spring in the desert on the road to Shur. The appears to her there, addressing her by name and asking, “, slave of Sarai, where have you come from, and where are you going?” replies that she is running away from her mistress. The angel then commands her to return and submit to Sarai, while promising, “I will increase your descendants so much that they will be too numerous to count,” and foretelling the birth of her son , whose life will be marked by conflict. This encounter culminates in Hagar's recognition of the , leading her to name God El Roi. As rendered in Genesis 16:13 (NIV): “She gave this name to the LORD who spoke to her: ‘You are the who sees me,’ for she said, ‘I have now seen the One who sees me.’” This declaration reflects Hagar's awe at having directly beheld and been seen by , an experience rare in the Hebrew Scriptures for a non-Israelite figure. Hagar responds by naming the spring Beer-lahai-roi, interpreted as “the well of the Living One who sees me,” thereby commemorating the site's sacred significance and ensuring its remembrance between Kadesh and Bered. Following the , obeys the instruction to return, and she gives birth to when Abram is eighty-six years old. This event establishes Ishmael's lineage, with his twelve sons later becoming tribal chieftains in the Arabian wilderness, traditionally linking him to the origins of Arab peoples in biblical and post-biblical traditions.

Theological Interpretations

Significance in Jewish Tradition

In rabbinic , El Roi underscores God's profound awareness of the suffering endured by the oppressed, with serving as a central exemplar of divine intervening on behalf of the marginalized. The interprets 's declaration in Genesis 16:13 as naming God "the God of Seeing, who sees the humiliation of the humbled," emphasizing that divine observation leads to compassionate response and redress for affliction ( 45:9). This portrayal positions 's encounter as a model where God's seeing actively acknowledges and alleviates the plight of those cast out, such as slaves and fugitives, reinforcing themes of equity in Jewish interpretive tradition. Medieval commentators like build on this by focusing on the personal dimension of divine attention in Hagar's story. In his commentary on Genesis 16:13, Rashi explains Hagar's words—"Have I not gone on seeing after my being seen?"—as her astonishment at surviving a , attributing it to God's deliberate gaze upon her suffering in the , which ensures her and provision. This reading highlights El Roi as an attribute of God's intimate involvement in individual distress, distinct from more general providential oversight, and it has influenced subsequent Jewish scholarship on themes of and redemption. Contemporary Jewish feminist theology further amplifies these interpretations, reclaiming Hagar's narrative to explore El Roi's implications for and inclusion. Scholars such as Tikva Frymer-Kensky view Hagar's naming of God as an archetype of for outcasts, drawing parallels between her enslavement and Israel's exodus from to affirm God's concern for the foreign and subjugated (Frymer-Kensky, Reading the Women of the Bible, 2002). Similarly, Jon D. Levenson notes that while God shows sympathy to the afflicted like Hagar through El Roi, this is subordinate to the divine election of Israel, highlighting the tension between particularism and universal concern in (Levenson, The Death and Resurrection of the Beloved Son, 1993). These perspectives integrate El Roi into broader discussions of , power, and divine equity within modern Jewish .

Role in Christian Theology

In Christian theology, El Roi, meaning "the God who sees," underscores 's omniscience and providential care, particularly for the marginalized, as interpreted by early . Origen employed an allegorical approach in his Homilies on Genesis, viewing Hagar's encounter with El Roi as a symbol of divine insight into human affliction, where God sees and redeems those in spiritual , prefiguring the soul's journey toward in Christ. John Chrysostom, in his Homilies on Genesis, emphasized , portraying El Roi as God's attentive gaze upon the oppressed like Hagar, fostering and moral growth amid suffering. Augustine, in , allegorized Hagar as emblematic of the earthly city under bondage, contrasting her with Sarah's heavenly , while linking El Roi to God's omniscient oversight that extends compassion even to the outcast, affirming divine sovereignty over human trials. During the , interpretations of El Roi reinforced themes of divine sovereignty and empathy for affliction. , in his Commentary on Genesis, explained Hagar's naming of as El Roi as her recognition of after fleeing oppression, where the reveals that has heard her misery and sees her path forward, compelling her return under 's guiding hand. This reflects Calvin's broader emphasis on 's absolute control, where El Roi assures believers that no escapes divine notice, integrating human weakness into the redemptive plan. Typological readings in Christian doctrine often connect Hagar's story to fulfillment, portraying El Roi as a of God's inclusive vision for humanity. In Galatians 4:21–31, Paul allegorizes as the covenant of slavery (the given at Sinai) and her descendants as those born under fleshly works, while represents the promise of freedom; this typology illustrates inclusion through in Christ, as outsiders like Hagar are "seen" and incorporated into God's family beyond ethnic boundaries. Such interpretations tie El Roi to themes of divine scrutiny in :13–15, where fashions hearts and observes all paths, extending to the "seeing" of sinners redeemed by grace in . In contemporary Christian devotionals and sermons, El Roi provides assurance of God's personal attentiveness during personal trials, emphasizing emotional and spiritual visibility to the divine. Resources like Ministries highlight El Roi as implying not mere observation but deep understanding and care, encouraging believers facing isolation to trust in God's empathetic gaze amid hardship. Similarly, the Reformed Church in America's Today Daily Devotional portrays El Roi as a comforting name for those in despair, reminding readers that God provisions in vulnerability, much as He did for , fostering resilience through the conviction of being fully known and valued.

Usage and Influence

In Biblical and Apocryphal Texts

The name El Roi appears explicitly only once in the , in Genesis 16:13, where designates the divine figure who encounters her as "the who sees me." This rarity underscores its specificity to Hagar's narrative, yet the underlying motif of divine seeing recurs throughout the , reflecting a broader conceptual continuity of 's attentive gaze over creation and humanity. In , Proverbs 15:3 captures this vigilance: "The eyes of the Lord are in every place, watching the evil and the good," portraying as an omnipresent observer who discerns moral actions universally. Similarly, expands the theme into a profound on , with the psalmist declaring, "O Lord, you have searched me and known me... Even before a word is on my tongue, O Lord, you know it completely" (), emphasizing that no aspect of human existence escapes 's perceptive sight, whether in darkness or light. Prophetic texts further echo this motif, as seen in :26, which exhorts, "Lift up your eyes on high and see: Who created these? He who brings out their host and numbers them, calling them all by name," illustrating 's sovereign knowledge and oversight of the . Such passages maintain the idea of a seeing without invoking the precise El Roi, linking it to themes of creation, , and providence. In the , indirect allusions to the seeing appear, notably in 4:13: "No creature is hidden from him, but all are naked and laid bare to the eyes of the one to whom we must render an account," reinforcing the motif of inescapable divine in a context of . Apocryphal literature expands Hagar's story thematically, preserving elements of divine attention. , in chapters 14 and 16, recounts Hagar's conception of and an angelic promise of numerous descendants, highlighting God's response to her situation amid affliction, though without the name El Roi. Likewise, Pseudo-Philo's Liber Antiquitatum Biblicarum (chapter 6) narrates Hagar's flight into the wilderness, her angelic instruction to return, and the naming of the well Beer-lahai-roi, thereby retaining the site's association with the and implying ongoing recognition of God's seeing presence.

Modern Religious and Cultural References

In contemporary Christian worship, the name El Roi has inspired a range of songs that underscore God's personal attentiveness and sight, particularly in moments of vulnerability. For example, Imani Shiloh's 2025 release "El Roi, God Who Sees Me" presents a live worship atmosphere emphasizing divine presence amid trials, drawing directly from Hagar's encounter. Similarly, Valor & Scribe's "El Roi (You See Me)," released in 2025, serves as a ballad of surrender and endurance, affirming God's watchful care over individuals. In Messianic Jewish worship, Timeless Hebrew Tunes' bilingual track "El Roi /The Elohim Who Sees Me" integrates English and Hebrew lyrics to evoke comfort and renewal, reflecting the name's roots in seeing the unseen. The influence of El Roi extends to modern literature and media, where it features in narratives and adaptations that highlight themes of recognition and redemption. Devotional books like Rochelle S. Farquharson's 2019 work EL ROI HOW GOD SEES ME: A Journey to Discovering , , and Self-Confidence Through the Eyes of use the name to dismantle negative self-perceptions, framing 's sight as a path to . Alice Powell's 2025 testimony El Roi, The Who Sees Me shares personal stories of despair and joy, positioning the divine name as a source of restorative hope. In visual media, animated productions such as Emmanuel Bible Animation's 2025 short "The Woman Who Called EL ROI - Hagar's Story of Abandonment and Restoration" dramatize the Genesis narrative, making El Roi accessible to younger audiences through storytelling focused on faithfulness. Within frameworks, El Roi is invoked in feminist and to affirm God's solidarity with marginalized voices, particularly women of color overlooked in biblical and societal contexts. The Christians for Biblical Equality interprets El Roi through Hagar's lens as a divine affirmation of women's value, challenging patriarchal invisibility and emphasizing God's hearing of the oppressed. In African American spiritual reflections, such as Alessandra Harris's 2021 address for FutureChurch, Hagar's naming of El Roi symbolizes divine justice for the unseen, linking it to broader interfaith dialogues on racial and gender equity. The Interfaith Center of New York's 2021 resource further connects El Roi to Hagar's Egyptian heritage, portraying it as a beacon for ethnic minorities seeking visibility in faith-based advocacy. In , El Roi appears in resources and that promote personal empowerment via biblical names, often tying the concept to emotional healing and self-worth. like the 2025 episode "El Roi" from Walking With Purpose explore feelings of being unseen, using Hagar's story to encourage listeners in building amid doubt. The Apostolic Christian and Family Services' 2025 podcast "Elroi: The God Who Sees Me" delves into divine encounters for therapeutic insight, highlighting El Roi as a name for processing desperation and growth. These formats position El Roi as a tool for modern audiences navigating isolation, with resources like Deeper Still Ministries' devotional collection reinforcing its role in communal and individual resilience.

References

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  4. https://www.cbeinternational.org/resource/el-roi-the-god-who-sees-values-and-hears-women/
  5. https://www.jewishencyclopedia.com/articles/11305-names-of-god
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  7. https://www.sefaria.org/Genesis.16.13?lang=bi
  8. https://bhebrew.biblicalhumanities.org/viewtopic.php?t=22732
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  10. https://www.bibleodyssey.org/articles/hagar-she-who-speaks-with-god/
  11. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/god-names
  12. https://digitalcommons.denison.edu/cgi/viewcontent.cgi?article=1096&context=religion
  13. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1602&context=jats
  14. https://academic.oup.com/book/37440/chapter/331574551
  15. https://www.biblegateway.com/passage/?search=Genesis+16%3A1-3&version=NIV
  16. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=2718&context=auss
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  20. https://www.biblegateway.com/passage/?search=Genesis+16%3A13-16&version=NIV
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  26. https://www.thetorah.com/article/abraham-visits-ishmael-and-his-wives-between-jewish-and-islamic-tradition
  27. https://jwa.org/encyclopedia/article/hagar-midrash-and-aggadah
  28. https://www.sefaria.org/Bereshit_Rabbah.45.9?lang=bi
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  30. https://www.thetorah.com/article/hagar-an-egyptian-maidservants-suffering-is-seen-by-yhwh
  31. https://digitalcommons.gardner-webb.edu/cgi/viewcontent.cgi?article=1008&context=religion_etd
  32. https://biblehub.com/commentaries/calvin/genesis/16.htm
  33. https://trace.tennessee.edu/cgi/viewcontent.cgi?article=3335&context=utk_chanhonoproj
  34. https://proverbs31.org/read/devotions/full-post/2025/07/09/el-roi-assurance-that-god-sees-and-understands
  35. https://todaydevotional.com/devotions/el-roi-the-god-who-sees-2014-05-04
  36. https://www.pseudepigrapha.com/jubilees/14.htm
  37. https://sacred-texts.com/bib/bap/bap06.htm
  38. https://www.youtube.com/watch?v=t-ssQwLtuNw
  39. https://www.youtube.com/watch?v=XNQBlWJb8hU
  40. https://open.spotify.com/track/0UIhQz0ugA44ibKcx58Eoz
  41. https://www.goodreads.com/book/show/50234907-el-roi-how-god-sees-me
  42. https://www.barnesandnoble.com/w/el-roi-the-god-who-sees-me-alice-powell/1146850641
  43. https://www.youtube.com/watch?v=I8aeCf7yIUU
  44. https://futurechurch.org/wp-content/uploads/2022/01/Alessandra-Harris-Future-Church-Talk-12-14-2021.pdf
  45. https://interfaithcenter.org/passover-2021-the-god-who-sees-and-knows/
  46. https://walkingwithpurpose.com/podcast/el-roi/
  47. https://accounseling.org/spiritualgrowth/biblicalviewofgod/elroi-the-god-who-sees-me-podcast-episode/
  48. https://deeperstillministries.com/shop/el-roi-the-god-who-sees
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