The Appearance of Christ or the Messiah in Genesis?

Genesis 16:7–13, Hagar and Ishmael encounter Messenger of YHVH. The first place in Scripture that the term “Angel [Messenger/Malak] of YHVH is used is in Genesis 16:7. Here Hagar flees into the wilderness with her son, Ishmael, escaping from Sarah, her mistress and is resting by a pool of water when the Heavenly Messenger (Hewb. malak) of YHVH suddenly appears to her. He commands her to return to Sarah and then proceeds to pronounce a prophetic blessing upon Ishmael:

10 And the angel of YHVH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of YHVH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHVH hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.

What was Hagar’s response (Gen 16:13)? Christian translations of the Hebrew Scriptures (Old Testament) record that she believed that she had (incredibly) seen YHVH and lived:

So she named YHVH who had spoken with her El of Seeing, because she said, “Have I really seen the One who sees me [and stayed alive]?” (adapted from the CJB)

Then she called the name of YHVH who spoke to her, You-Are-the-God-Who-Sees; for she said, “Have I also here seen Him who sees me? (NKJV)

Then she called the name of YHVH who spoke to her, “You are a God who sees”; for she said, “Have I even remained alive here after seeing Him?” (NAS)

So she named YHVH who spoke to her, “You are El-roi”; for she said, “Have I really seen God and remained alive after seeing him?” (NRSV)

As we can see, the Christian translations give the impression that Hagar actually saw YHVH.

The ArtScroll Stone Edition Chumash (the modern Orthodox Jewish translation) translates verse 13 in this manner:

And she called the Name of HASHEM Who spoke to her “You are the God of Vision,” for she said, “Could I have seen even here after having seen?”

The Jewish Soncino Edition of the Pentateuch translates it this way:

And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that sees me?’

Nineteenth-century Orthodox Jewish sage Samson Raphael Hirsch in his commentary translates this verse as follows,

And she called the name of God that spake unto her: Thou art a God of seeing; for she said: Have I then also up to here too looked after anyone who might see me? [sic]

As we can see, modern rabbinic translations of this verse are ambiguous as to whether Hagar had a vision or actually saw YHVH with her natural eyes.

The Targumim translations (Aramaic translations of the Hebrew Scriptures from the pre-Christian era made by Jewish religious officials) translate verse 13 this way,

And she gave thanks before the Lord whose Word spake to her, and thus said, Thou art He who livest and art eternal; who seest, but art not seen! for she said, For, behold, here is revealed the glory of the Shekina of the Lord after a vision. (Targum Jonathan)

And Hagar gave thanks, and prayed in the Name of the Word of the Lord, who had been manifested to her, saying, Blessed be Thou, Eloha, the Living One of all Ages, who hast looked upon my affliction. For she said, Behold, Thou art manifested also unto me, even as Thou wast manifested to Sara my mistress. (Targum Jerusalem)

And she prayed in the Name of the Lord who had spoken with her; and she said: Thou art Eloha, seeing all: for she said, I also have begun to see after that He hath been revealed to me. [14] Therefore she called the name of the well, The well at which appeared the Angel [Malak] of the Covenant. (Targum Onkelos)

These pre-Christian era Jewish translations of this passage are less obscure and ambiguous about what Hagar saw. The first says that “the Word spake to her” through his manifest Presence in a vision; the second speaks of the Word of YHVH manifesting himself to her as to Sarah; the third says that YHVH spoke to her and revealed himself to her through the Messenger [Malak] of the Covenant. 

So what did the Jews believe in the pre-Christian era? Did she have a vision or see a literal Heavenly Messenger? It would appear that they were more open to the latter interpretation than are some modern, post-Christian, Jewish translations.

How do the Jewish rabbinical commentators explain this verse? Rashi, the preeminent Torah commentator of the modern era says she actually saw a messenger or an angel (Rashi: the Torah – Bereishis/Genesis, p. 159). The ArtScroll Stone Edition Chumash states that an angel or “God’s emissary” spoke to her (p. 73). Hirsch in his commentary claims that Hagar saw an angel (a Messenger or Sent One) (Genesis, p. 289). The ArtScroll Breishis/Genesis commentary also states that YHVH spoke to Hagar through an angel (p. 553).

So these commentaries unanimously agree that a literal Heavenly Messenger visited her, but upon what basis does this Messenger use the first person in pronouncing a blessing upon Ishmael? Here, as in other scriptures where the term “Angel [or Malak] of YHVH” is used, the Jewish sages insist that the Messenger is not YHVH and is not divine, but is only acting as an agent of YHVH and therefore is mandated by divine authority to speak in the first person, as if he were YHVH himself. The Jewish sages have not always had this interpretation—one which seems to have arisen during the Christian era to counteract the Christian concept of the incarnation of deity, and hence the deity of Yeshua the Messiah. Even the venerable Jewish Encyclopedia admits this. The sages of the pre-Christian era viewed this Messenger of YHVH as a manifestation of the Word or Presence of YHVH rather than as simply an angel in the common sense of the word. Many if not most Christian scholars recognize the Angel or Messenger of YHVH to be the Word of Elohim (see John 1:1) who would later be incarnated as Yeshua the Messiah (John 1:14). There is even a Christian theological term for this: a Christophany.

 

An important word about the Word of Elohim

In the following short article, we’ll answer the following questions: Who is Elohim? Who is the Word of Elohim?Who’s was Yeshua? What did the apostles believe about the deity of Yeshua,? Who was the God of the Tanakh (OT)?

John 1:1, The Word was Elohim. Is Yeshua or the Father the God (Elohim) of the Old Testament (Tanakh)? For many believers in Yeshua, there is confusion as to who it was in the Godhead who interacted with the Israelites in the Tankah. Was it the Father or the Son? In the minds of the apostolic writers, there was no confusion about this. Yeshua, in his preincarnate state, was the One that YHVH Elohim the Father used to both create (John 1:3; Col 1:16; Heb 11:3), and then to interact with mankind. He was the Word of YHVH Elohim, the Father, who become flesh and dwelt among men (verse 14). This truth is easily confirmed in several passages in the Testimony of Yeshua (New Testament).

First, Yeshua himself claims to be YHVH or the I Am of the burning bush (see John 8:58 cp. Exod 3:14). The Jews viewed Yeshua’s claim to be deity as blasphemous, which is why they picked up stones to kill him (John 8:59). Next, Yeshua in declaring to the Jewish religious leaders that “I send you prophets, wise men and scribes: some you will kill…” (Matt 23:34), he is claiming the rights and prerogatives of YHVH — a right and role that solely belonged to YHVH in the Tanakh.

Yeshua also declared that no man has seen the face of Elohim the Father (John 5:37). Yet in the Torah, we have several instances of men seeing YHVH (e.g. Gen 17:1; 18:1; 26:2; 48:3). If we are to take what these scriptures say literally, then it could not have been YHVH the Father these individuals saw, but rather YHVH the Son who later become Yeshua. Not only that, Yeshua even goes so far as to say that the Israelites of old not only never saw the Father’s face, but neither at anytime even saw his form nor heard his voice (John 5:37). Therefore, it becomes evident that while on Mount Sinai, Moses didn’t see the backside of the Father, but rather that of the pre-incarnate Yeshua (Exod 33:18–23).

What’s more, in John 14:15, Yeshua, speaking to his disciples, declares, “If you love me, keep my commandments.” When Yeshua says commandments here, we know from Luke 18:20 that he has the Torah in mind. In this statement, Yeshua is actually quoting himself when he made the same statement to the children of Israel while he was delivering to them the Oracles or Torah of Elohim at Mount Sinai (Exod 20:6; Deut 11:1).

Stephen, in agreement with John, clearly demonstrates that Yeshua was the prophesied “prophet like Moses” who was to come (see Deut 18:15), and who was the Angel, or more correctly, the Divine Messenger from Elohim, who gave the Torah to the Israelites (Acts 7:37–38). Paul goes on to say in enigmatic terms that Yeshua was the spiritual rock from which the Israelites drank and that followed them (1 Cor 10:4). And finally, Paul equates Yeshua, “the Word of Elohim made flesh and that dwelt among us” (John 1:14) with the Written Torah which YHVH gave through Moses to the Israelites. This he does when he quotes Deuteronomy 30:11–14 and substitutes the word Torah for Yeshua (see Rom 10:5–13). In Paul’s mind, Yeshua was not only synonymous with the Torah, but he was very much present with the children of Israel.

The Word was Elohim. Numerous scriptures in the Testimony of Yeshua clearly show that the apostolic writers believed in the deity of Yeshua (see Matt 1:23; Luke 24:52; John 5:18; 8:58–59; 9:38; 10:33; 19:7; 20:28; Phil 2:6; Col 2:9; 1 Tim 3:16; Tit 2:13; Rev 21:3, 6, 23; 22:1–5). Amazingly, even James (Heb. Ya’acov), the writer of the epistle that bears his name and believed to be the biological half brother of Yeshua equates Yeshua with YHVH of the Tanakh (Jas 5:7, 8, 10, 11 cp. 1:1). This is evident in his usage of the word “Lord” where he equates the Lord Yeshua (verses 8 and 10) with the LORD (or YHVH) of the Tanakh (verses 10 and 11).

The Word was Elohim. The Greek grammar of this statement is very specific. It says, “and the Word was God/Elohim.” It doesn’t say, “And the Word was the God,” which is Sabellianism or modalism, which is the belief that the Heavenly Father, Resurrected Son and Holy Spirit are different modes or aspects of one monadic Elohim. It also doesn’t say, “and the Word was a god,” which is Arianism, which is the belief that Yeshua the Son of God did not always exist, but was created by and is therefore distinct from and inferior to Elohim the Father (Basics of Biblical Greek, pp. 27–28, by William Mounce).

What Is the Word/word of Elohim from a Hebraic Perspective?

The Word of Elohim is my best friend. The word of Elohim is not my best friend. Notice the difference between these two sentences? In the first sentence, Word is capitalized; in the second, it is not. In my post, I capitalized the word Word for a reason. There is a big difference between the two. People can religiously worship words on a page or a book. I worship him who wrote those words and recognize them to be a his words, and a reflection of his very heart, mind, will and character.

Yeshua is the Word of Elohim. John 1:1–2, 14 says,

In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. He was in the beginning with Elohim….And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

Yeshua and his word are indivisible. To love his word is to love him. He is his word. This is Hebraic thought.

Hebraically, a person and their character and reputation are inseparable. They are who and what they are.

In our Western Greek mindset, we tend to separate a person’s word from them. This is not a biblical, Hebraic approach.

For example, the Hebrew word debar not only means “a word” but also “a thing.” Here there is no separation between form and substance. If there is no substance, there is no form.

In Greek thought, we tend to look at the outward appearance of something and separate it out from its substance or essence. For example, we look at a building and declare how beautiful it looks on the outside, or how handsome someone looks, or how good that cup or cave looks on the outside.

In Hebraic thought, we are told not to judge according to appearance, but according to righteousness (John 7:24)—to judge something by its fruit (Matt 7:16–20). We have to look at the heart of the matter, or the person, and make our judgments based on that. That is the real essence of what something is—not what it merely appears to be on its surface. For example, Samuel saw how lovely David looked, but YHVH was looking at David’s heart, not at his handsome appearance when he chose him to be king over Israel (1 Sam 13:14). Interestingly, when the heart is right, the outward appearances will be beautiful as well. It kind of follows!

Yeshua rebuked the religious hypocrites of his day for looking good on the outside, but actually being hideous on the inside (for being a dirty cup or a whitewashed tomb). He also said that the words that come out of one’s mouth,  in reality, reflect the true condition of one’s heart (Luke 6:45).

So word and thing have the same equivalence in Hebraic thought.

In Hebrew thought, vanity is defined as one’s words and actions not lining up with each other. If a person says one thing, and does another thing, then it’s considered to be emptiness or vanity. It’s nothing—only hot air or wind.

So to bring this discussion back full circle, Yeshua is his word and his word is him because Hebraically a thing and a word are the same thing. That’s why the Word of Elohim is my best friend. It’s a whole lot more than words on a page to me—it’s the reflection of the mind, heart, character and will of the Author of the Bible which who he is. He and his words are inseparable.

We have a saying, “A man is only as good as his word.” This is a step in the right direction to understanding better the Hebraic approach in regards to someone and their words. In the Bible, Elohim IS the/His W/word!

 

All Hail to Yeshua, Who Is the Word of Elohim, Is Elohim, the Only Son of Elohim and the Creator

John 1:1, The Word was Elohim. Is Yeshua or the Father the God (Elohim) of the Old Testament (Tanakh)? For many believers in Yeshua, there is confusion as to who it was in the Godhead who interacted with the Israelites in the Tankah. Was it the Father or the Son? In the minds of the apostolic writers, there was no confusion about this. Yeshua, in his preincarnate state, was the One that YHVH Elohim the Father used to both create (John 1:3; Col 1:16; Heb 11:3), and then to interact with mankind. He was the Word of YHVH Elohim, the Father, who become flesh and dwelt among men (verse 14). This truth is easily confirmed in several passages in the Testimony of Yeshua (New Testament).

First, Yeshua himself claims to be YHVH or the I Am of the burning bush (see John 8:58 cp. Exod 3:14). The Jews viewed Yeshua’s claim to be deity as blasphemous, which is why they picked up stones to kill him (John 8:59). Next, Yeshua in declaring to the Jewish religious leaders that “I send you prophets, wise men and scribes: some you will kill…” (Matt 23:34), he is claiming the rights and prerogatives of YHVH — a right and role that solely belonged to YHVH in the Tanakh.

Yeshua also declared that no man has seen the face of Elohim the Father (John 5:37). Yet in the Torah, we have several instances of men seeing YHVH (e.g., Gen 17:1; 18:1; 26:2; 48:3). If we are to take what these scriptures say literally, then it could not have been YHVH the Father these individuals saw, but rather YHVH the Son who later become Yeshua. Not only that, Yeshua even goes so far as to say that the Israelites of old not only never saw the Father’s face, but neither at anytime even saw his form nor heard his voice (John 5:37). Therefore, it becomes evident that while on Mount Sinai, Moses didn’t see the backside of the Father, but rather that of the pre-incarnate Yeshua (Exod 33:18–23).

What’s more, in John 14:15, Yeshua, speaking to his disciples, declares, “If you love me, keep my commandments.” When Yeshua says commandments here, we know from Luke 18:20 that he has the Torah in mind. In this statement, Yeshua is actually quoting himself when he made the same statement to the children of Israel while he was delivering to them the Oracles or Torah of Elohim at Mount Sinai (Exod 20:6; Deut 11:1).

Stephen, in agreement with John, clearly demonstrates that Yeshua was the prophesied “prophet like Moses” who was to come (see Deut 18:15), and who was the Angel, or more correctly, the Divine Messenger from Elohim, who gave the Torah to the Israelites (Acts 7:37–38). Paul goes on to say in enigmatic terms that Yeshua was the spiritual rock from which the Israelites drank and that followed them (1 Cor 10:4). And finally, Paul equates Yeshua, “the Word of Elohim made flesh and that dwelt among us” (John 1:14) with the Written Torah which YHVH gave through Moses to the Israelites. This he does when he quotes Deuteronomy 30:11–14 and substitutes the word Torah for Yeshua (see Rom 10:5–13). In Paul’s mind, Yeshua was not only synonymous with the Torah, but he was very much present with the children of Israel.

The Word was Elohim. Numerous scriptures in the Testimony of Yeshua clearly show that the apostolic writers believed in the deity of Yeshua (see Matt 1:23; Luke 24:52; John 5:18; 8:58–59; 9:38; 10:33; 19:7; 20:28; Phil 2:6; Col 2:9; 1 Tim 3:16; Tit 2:13; Rev 21:3, 6, 23; 22:1–5). Amazingly, even James (Heb. Ya’acov), the writer of the epistle that bears his name and believed to be the biological half brother of Yeshua equates Yeshua with YHVH of the Tanakh (Jas 5:7, 8, 10, 11 cp. 1:1). This is evident in his usage of the word “Lord” where he equates the Lord Yeshua (verses 8 and 10) with the LORD (or YHVH) of the Tanakh (verses 10 and 11).

The Word was Elohim. The Greek grammar of this statement is very specific. It says, “and the Word was God/Elohim.” It doesn’t say, “And the Word was the God,” which is Sabellianism or modalism, which is the belief that the Heavenly Father, Resurrected Son and Holy Spirit are different modes or aspects of one monadic Elohim. It also doesn’t say, “and the Word was a god,” which is Arianism, which is the belief that Yeshua the Son of God did not always exist, but was created by and is therefore distinct from and inferior to Elohim the Father (Basics of Biblical Greek, pp. 27–28, by William Mounce).

All things were made through him. Yeshua is the Creator. (See also Col 1:16; Heb 11:3.)