וַיָּבֹא֙ אֵ֣צֶל עָמְדִ֔י וּבְבֹא֣וֹ נִבְעַ֔תִּי וָאֶפְּלָ֖ה עַל־פָּנָ֑י וַיֹּ֤אמֶר אֵלַי֙ הָבֵ֣ן בֶּן־אָדָ֔ם כִּ֖י לְעֶת־קֵ֥ץ הֶחָזֽוֹן׃
Lalu ia datang ke dekat tempat aku berdiri. Ketika ia datang, aku sangat ketakutan dan jatuh tersungkur. Ia berkata kepadaku: “Pahamilah, hai anak manusia, sebab penglihatan itu mengenai waktu akhir.”
Radak
ויאמר אדוני, our sages (Shevuot 35) are of two minds as to the meaning of the word A-donay in this verse. Some say it is sacred, an attribute of G’d; others hold that it is profane. If it is the latter, Avraham would have addressed the biggest one of these men. He would have used his own intelligence in making this choice. According to Rashi in the Talmud quoted, Avraham chose the middle angel, (man) as the one whom he addressed as their leader. We know that the angels are not all on the same level. We also know from the descriptions in the Book of Daniel that the senior angels may give instructions to their junior companions. (Daniel 8,16) Even though these men had come to him in the guise of men, human beings, seeing that Avraham had prepared water for them to wash their feet, he addressed the leader in the plural mode, -with the vowel kametz instead of in the singular mode with the vowel chirik as an expression of special honour. We find something parallel in Judges 6,15 when Gideon asked the (lone) angel ”my lord(s), (adonay) how can I help the people of Israel?” He had not been aware at that time that he was addressing an angel. The sages who hold that the word a-donay here is sacred, explain that Avraham used the plural mode because he was addressing G’d Who had visited him, asking Him to wait until he had been able to perform the duty of being a good host to these travelers who had suddenly appeared at the entrance of his tent. The lesson to be derived from this is that the merit of welcoming guests and making them feel at home is even greater than the merit of welcoming G’d into one’s house.