The four letters, read from right to left, are yodh, he, waw, and he. Jesus is actually an English name that derives from the Hebrew name Yeshua (also Yehoshua or Joshua), not Yahweh. The lexical sources are unanimous that the Hebrew word malak, in its original signification and as it is used in the Bible, means “one sent; a messenger” (e.g. However at other times it is a translation of the divine name for God - Yahweh or Jehovah. Part I. I the LORD, … =81-90]; cf. ἄγγελος), which is used in the Septuagint (LXX), i.e. In other words, the grammatical construction of Malak Yahweh in Hebrew, where the second noun, a proper noun, Yahweh, is definite, requires that the first noun, which is in the construct state, be understood in a definite way as well.13. . Of course the name Yahweh is not found in the NT at all, since it is a Hebrew word and the NT is written in Greek. The term may denote office, function, or responsibility, rather than the nature of the being ...8 (Emphasis original). Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him” (Exodus 23:20ff.). “Wonderful”]” (Judges 13:18).]. The way the word “angel” is commonly understood creates no little confusion when it comes to this subject. The Tetragrammaton (/ ˌ t ɛ t r ə ˈ ɡ r æ m ə t ɒ n /) or Tetragram (from Greek τετραγράμματον, meaning "[consisting of] four letters") is the four-letter Hebrew word יהוה ‎ (transliterated as YHWH), the name of the national god of Israel. Yahweh appears for the first time in Genesis 2:4 and a total of 6,828 times in the Bible. Later Christians invented the idea that Jesus and Yahweh were one and the same. Genesis chapters 2-3 reveal the very personal, literally hands-on relationship between the Eternal God and the first earthy male and female. Since the Angel who appeared to Jacob is the same Angel who appeared to his fathers before him, and since the Angel who appeared to Moses is the same Angel who appeared to Jacob, and since the Angel who appeared to Moses is the same Angel who brought the children of Israel up out of Egypt, and who also accompanied them through the wilderness and led them into the land of Canaan, then the Angel of the patriarchs is the Angel of the Exodus and Conquest. Moreover, in a number of these cases we are told elsewhere (or later by a prophet) that it was the Angel. 14 Gerhardus Vos, Ph.D., D.D., was Professor Emeritus of Biblical Theology at Princeton Theological Seminary. Jer. The Hebrew has a way of saying ‘an Angel of Jehovah.’ All that is necessary is to insert the preposition ‘lamed’ between Angel and Jehovah: ‘an Angel to Jehovah.’”15. v. 5). The passage is both retrospective and prospective in its deliverances about the Angel. It means "Yahweh [the Lord] is Salvation." The entire assembly must stone them. 5, 14-15; Origen, Contra Celsus, 5.53, 8.27; Methodious, Symposium, 3.4; Melito, New Fragments, 15; Ambrose, Exposition of the Christian Faith, 1.13.83; Athanasius, Against the Arians, 3.25.12-14; Gregory of Nyssa, Against Eunomius, 11.3. The use of this specialized Greek term in the NT doubtlessly reflects the strong influence of the LXX.” Invitation to the Septuagint (Grand Rapids, Michigan: Baker Academic, 2000), p. 199. Yahweh is never called king of kings in the Tanakh. Yes, he wrestled with the angel and prevailed; he wept and sought His favor. Exodus 34:10-14), 6, 13; 2 Samuel 14:15-20, 19:26-28, 24:15-17; 1 Kings 19; 2 Kings 1, 19; 1 Chronicles 21; 2 Chronicles 32; Isaiah 9 (LXX), 37, 63; Zechariah 1, 2, 3, 12; Hosea 12 (cf. This shows that the word does not tell us anything specifically about the nature of an “angel”, particularly in the inspired Hebrew Scriptures, and is something that has to be discerned from context and other relevant factors. The phrase “the Angel of Yahweh” refers to a distinct and specific being and not to angels in general. The Bible, of course, does not have the Trinity, but when Christianity formulated the doctrine of the trinity, the Father was Yahweh, and Christ was his son. However, just as the Scripture verse above (1 Cor 8:5-6) states; there are indeed many gods or “lords”. Yehoshua. One thing that many non-Hebrew speaking Jews and Christians mistake about is the name of GOD Almighty in the Bible. 11 Günther Juncker, Jesus and the Angel of the LORD: An Old Testament Paradigm for New Testament Christology (Deerfield, Illionois: A Dissertation, submitted to the faculty in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theological Studies New Testament Concentration at Trinity Evangelical Divinity School, 2001) p. 52-53. Exodus 14:19; Judges 6:20, 13:6, 9; 2 Samuel 14:17, 20, 19:28; and 2 Chronicles 36:16), but for all that it never uses the definite article when speaking of angels in the plural. It is translated Lord (all capitals) in many English translations of the Bible. For more on this issue as it pertains to the Talmud (and other early Jewish writings), consult the now standard work by Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (Leiden: E. J. For example, the Memra/Word of the Targums is nowhere to be found in the Babylonian and Palestinian Talmud (though the Talmud, in the nature of a hostile witness, does provide some relevant indirect evidence in its discussions of “heresies” pertaining to Metatron), which often reflect, among other things, the polemical interests of post-Christian and anti-Messianic Jews. But second, and more importantly, a variety of recent literary analyses of the OT have tended to confirm the view that the Angel of the LORD is YHWH or a narratologically sophisticated and theologically subtle way of speaking about him. 7. To understand how “Lord” came to be used as a translation of Yahweh, some attention must be given to the Greek word kyrios, one of whose meanings is “lord.” This is the standard word for Yahweh (“Lord”) in the Septuagint (the ancient pre-Christian Greek translation of the Old Testament) and in the New Testament. The Angel of Yahweh exists in a class all of His own, i.e. the Greek translation of the Old Testament, and in the Greek New Testament. The Jesus in the Synoptics is the real, historical Jesus. Alternative Titles: Jehovah, YHWH Yahweh, the god of the Israelites, whose name was revealed to Moses as four Hebrew consonants (YHWH) called the tetragrammaton. For example, Genesis 28:10-22 says Yahweh appeared to Jacob in a dream, and later in Genesis 31:11-13 we are told the one who appeared to him in his dream was “the Angel of God”; Genesis 32:24-30 tells us that God appeared to Jacob in the form of a man, and speaking of this event some time later the prophet Hosea, in chapter 12:4-5 of his prophecy, tells us it was “the Angel”. In a number of places in the New Testament Jesus is called "Lord." The Living Bible (1971) uses ‘Jehovah’ in about 400 Old Testament passages, and The New Living Bible (1996/2007) uses ‘Yahweh’ in seven passages, as well as in some compound names for God. Jesus is called “a lion of the tribe of Juda” in Revelation 5:5. Instead, the word means only “presence” or “manifestation” with the ontological status of the one present contextually determined. The Anchor Bible, Ephesians 1-3, page 111, shows us from the Talmud that seven things were in Yahweh’s mind, His Plan, from the beginning and this plan included the Savior. The postcaptivity priests are also called God’s messengers in Malachi 2:7. During the translation of the Tanach (Old Testament) from Hebrew to English, in most English Bibles the name “Yahweh” was unfortunately removed and replaced with “the LORD”. The context must determine which is so. There are literally hundreds of passages which tell us that there is one God. Many of these names are quite significant in themselves, and the divine and messianic overtones are hard to miss (but more will be said about this later). 36:15-16 cf. ad Lexica Hebr. Indeed, Yeshua is the Hebrew name for Jesus. The narratives in the ANE that most closely resemble those in Genesis are the epiphany narratives where the deity himself appears. Yahweh is translated “Lord” in the NIV. It is not a name. It is beyond understanding [Lit. The majority opinion today is that “Yahweh” is the original pronunciation and that it is a verbal name meaning “He is.” The name eventually ceased to be pronounced because later Jews thought it too holy to be uttered and feared violating Exodus 20:7, “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name.” And in Leviticus 24:16, “anyone who blasphemes the name of the Lord is to be put to death. It is instructive to observe that an abbreviated form of Yahweh is preserved in the Hebrew name Joshua and in the Greek name Jesus, both meaning “The Lord [Yahweh] saves.” Drawn from an article in the NIV Study Bible, Fully Revised Edition. Brill., 1977), p. 313, 3 Justin Martyr, Dialogue with Trypho, 58, 59, 60, 61, 76, 86, 116, 126, 127, 128; Irenaeus, Against Heresies, 3.6.1-5, Fragments, 53; Tertullian, Against Praxeas, 16, De Carne, 14, Against Marcion 2.27, 3.9; Novatian, On the Trinity, 18, 19, 31; Apostolic Constitutions, 5.3.20; Clement of Alexandria, The Instructor, 1.7; Eusebius, The Proof of the Gospel, 1.5, 4.10, 5.10, Church History, 1.2.7-8, Preparation for the Gospel, VII. 4 Comments “Yahweh” is God’s personal name (see Exodus 3:13-15 and Exodus 6:2-3), and is usually “translated” as Lᴏʀᴅ (in small caps). First we must deal with the common myth and that is that there are no vowels expressed in the Although the term ‘messenger’ is present, the narrative itself omits the indispensable features of messenger activity and presents instead the activities which one associates with Yahweh or the other gods of the ancient near east’ (S. A. Meier, “Angel,” in DDD, 88 [art. At this point we can arrive at the following conclusions about the Angel of Yahweh: 1. A diverse body of writings attests the belief among pre-Christian Jews that the Malak Yahweh, who features so prominently in the Old Testament, was a divine figure, properly denominated Yahweh, but nonetheless distinct from another called Yahweh. At the web site there is a power point in the power point section on Christian Theology which lists dozens of these passages. Thayer; Bauer, Arndt, Gingrich, Danker; et. In any event, neither the lexical meaning of the word nor the way it is used in the Scriptures rules out the application of the term to an appearance of God. Some have argued that since there is no definite article in the Hebrew phrase Malak Yahweh, then it should be translated into English as “an Angel of the LORD”, but this is surely mistaken. Jesus and Satan are sons of God and descend to hell. The Scriptural basis for this view, beginning with the Old Testament and concluding with the New, is the subject of the following articles. This would include passages like: Genesis 15 where the Word of Yahweh appears to Abraham; Genesis 18-19 where Yahweh appears to Abraham with two angels; Exodus 24 where Moses and the elders of Israel see God; Isaiah 6 where Isaiah sees a vision of Yahweh upon His throne; and Ezekiel 1 where the prophet Ezekiel has a vision of the Lord. As well, this passage also leads us to expect future engagements of the Angel as the shepherd and redeemer of Jacob’s descendants. . It is with good reason, then, that Jews and Christians as well as most scholars down to the present day, even those who do not otherwise agree on other points that swirl about this discussion, have viewed the various mentions of “the Angel of the LORD” to be references to the same Angel. al. He continues by saying, “I am the … As a permanent, standing figure that spans the ages, He cannot be an emanation of God, for “no permanent character belongs to such”,17 and for this reason also He cannot be a mere human being, for He does not appear to be subject to the power of death. Perhaps the most fascinating recent literary analysis involves a careful comparison of the Angel of the LORD texts in Genesis with “[t]he entirety of the narrative material of the Sumerian, Babylonian, Assyrian, Hittite, Ugaritic, and Egyptian literature.” The main conclusion of this analysis is noteworthy: when the angel in the Genesis narratives acts he performs the functions of the deity in the extra-biblical narratives rather than those of the messenger or agent of the deity; and when the angel in the Genesis narratives speaks he speaks as the deity in the extra-biblical narratives and not as the messenger or agent of the deity. The Jerusalem Bible (1966) and The New Jerusalem Bible (1985) use ‘Yahweh’ consistently. 3:1a). The Bible nowhere commands us to only speak or write His name in Hebrew or Greek. 1 Kings 19:9-18), or through visible means like a smoking firepot (Genesis 15:1-21), a burning bush (Exodus 3:1-14), a pillar of fire and cloud (Exodus 13:21), the Shekinah glory in the Tabernacle (Exodus 40:34-38) and later in the Temple (2 Chronicles 5:11-14), and even human form, the latter of which is sometimes attended by an outward display of glory (Ezekiel 1:22-28) and at other times is very unassuming (Genesis 18), without any outward pomp or comeliness. This is why the word malak is used for any messenger or message-bearer in the Hebrew Old Testament, whether the Angel of Yahweh, whom we will see exists in a class of His own, created angels, or human beings. Jesus himself confirms in Luke: 12: 51-53, that he came to the world, not to bring peace, but to cause division and discord among people. Thus, even if the grammatical issue above could not be settled, copious evidence exists in Scripture that one agent in particular is in view in “the Angel of Yahweh” passages and that this one stands uniquely apart from all other angels and is intimately involved with the whole course of Old Testament history. Messiah said, “I and my Father are one, I am come with my Father’s name, and I proceeded forth or came from Yahweh” (John 5:43, 8:42, 10:30, 16:27-28, 16:30). 19:11-21). 7- Hebrew "Allaah" is the closest word to "Allah" and it means Allah. The word that is used in the Hebrew text is malak (מַלְאָך). Divine manifestations and revelatory experiences of the latter sort are commonly called theophanies (i.e., appearances of God). 16 “It is clear that God is promising to lead Israel and to go with him; the angel of Exodus 32:34 is called in 33:14f. Jesus and Yeshuah and Iesus are all referring to the same Person. According to the Old Testament Scriptures, this figure is an appearance of Yahweh in human form. 1, p. 299, fn222.) To begin with, the Bible clearly teaches not only the possibility but the willingness and reality of God’s condescending to reveal Himself to His creatures. The Father’s name Yahweh (H3068) has no relationship to the word Jesus at all. 4 Martin Luther, John Calvin, Jonathan Edwards, John Gill, Matthew Henry, Matthew Poole, Adam Clarke, E. H. Hengstenberg, Pye Smith, A. H. Strong, John Wesley, Keil, Delitzsch, F. F. Bruce, and Walter Kaiser are only a small number of well-known individuals from the Reformation to more modern times who taught/teach this view. In fact. The Hebrew term מַלְאָך (mal’ak) is used some 214 times7 in the Old Testament. It can be concluded that the messenger of Yahweh or Elohim is not thought of in these Genesis stories as being, in fact, a messenger … [I]n the Genesis messenger stories the word “messenger” is used, but the concept of the being, brought out by what he does, is the concept of a god … The word mal’ak as used there is empty of content, other than the concept identical to the role played by the deity in similar extra-Biblical stories. And Satan in the Bible is called a lion too, who “as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). 1 Unless otherwise indicated, all Scripture citations are from the New American Standard Version. We know that both Jesus … The term “LORD” in Hebrew is Yahweh. v. 25), who was the anticipated Redeemer and Ruler in the Old Testament. This creates a precedent for viewing other theophanies, which only mention that Yahweh or God appeared, to be in fact appearances of the Angel of Yahweh. Before we review the many names the Bible gives for God, let’s first look at the names Yahweh, Yeshua, and Jesus. Answer. Juncker then goes on to quote Dorothy Irvin: [W]hen the messenger of Yahweh or Elohim speaks, he is not understood to be acting as a messenger, even though he is called a messenger. ), which uses the word “angel” at a time when the process of associating the word exclusively with created heavenly beings was already well underway, a process that began with (or at least is already seen in) the Septuagint, which occasionally uses another word presbus to translate the Hebrew malak when a human messenger is believed to be in view.9 As Balz and Schneider say, “In the great majority of occurrences ἄγγελος is used for the (heavenly) messenger of God, but can also designate a human messenger …”10 The rare exceptions in view here are Luke 7:24, 9:52, James 2:25, Matthew 11:10, and Mark 1:2 (the last two are quotations of the OT), all of which use the word angelos for human messengers. He is unique. Francis Brown, S. R. Driver and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament with an Appendix Containing the Biblical Aramaic (Peabody, MA: Hendrickson, 1979), p. 521, 6 James Battenfield, An Exegetical Study of the [Malak Yahweh] In the Old Testament (Postgraduate Seminar: Old Testament Theology, Grace Theological Seminary, 1971), p. 3. Daniel 8:1-27), and by means of inspiration, inclusive of dreams (e.g. And why are there other names? Jesus always called God his Father, and with his spirit in every born again Christian, we ought to do the same (Galatians 4:6). The question relates to Jeremiah 23:5-6 where the prophet makes a Messianic prophecy about a new descendant of David. p. 1255.” (As cited in John Pye Smith, D.D., F.R.S., The Scripture Testimony to the Messiah: An Inquiry With a View to a Satisfactory Determination of the Doctrine Taught in the Holy Scriptures Concerning the Person of Christ [Edinburgh: William Oliphant and Company, 1859], Vol. Thus, only the context can clearly reveal whether the term messenger, or angel, refers to the office of the one who is sent (in which case it could be Christ) or to the nature of created angels as finite beings. Jude further call Jesus “Messiah,” the Anointed One (cf. The NIV Study Bible, Fully Revised Edition, gives you just the right amount of study helps exactly where you want them. It speaks of “the Angel of God” and “angels of God”, but never does it speak of “the angels of God”, thereby once again drawing a clear distinction between this Angel and all others. That these names all refer to the Angel of Yahweh can be seen from the following: “The Angel of God” is used interchangeably with “the Angel of the LORD” in Judges 6:20 and 21 as well as in 13:9 and 13:13, which shows that the two titles are synonymous; “the Angel of His presence” is obviously derived from passages like Exodus 23:20-23 and 33:12-23;16 “the Angel of Great Counsel” is based on the observation that “wonderful, counselor” in the Hebrew text of Isaiah 9:6 is treated by some as one title (i.e. “Jehovah” is a spelling that developed from combining the consonants of the name with the vowels of a Hebrew word for “Lord” (Adonai). If saying God's actual name was not important to Jesus, then why should it be so important to us? wonderful-counselor), and the word “wonderful” is only otherwise used of the Angel of Yahweh (Judges 13:18); “the Angel of the Covenant” is obviously the Angel of Yahweh since He is the one who sovereignly establishes the covenant and even refers to it as “My covenant” (Judges 2:1-3). Yahweh is a very common Hebrew name for God in the Old Testament, occurring over 5,300 times. After the Babylonian Exile (6th century bce), and especially from the 3rd century bce on, … In such a case, if the author wanted to render the phrase indefinite, all that he would need to do is include a lamed preposition between Malak and Yahweh. 25:3-7; 26:20-23; Hag. 2 Samuel 23:2), none of this implies any lack of ability or volition on the part of God to do so in more direct and extraordinary ways, such as by means of an audible voice (e.g. At times it is merely a polite form of address. Of course it might be argued that this is ambiguous, as it might just indicate that Abraham heard a second time from an angel and not that it was the same angel, or that it is of minimal significance since this doesn’t entail that the same Angel appeared to Hagar before him or that it was the same Angel who appeared later to Isaac, Jacob and others under the name “angel of Yahweh”, but even if this is granted no such ambiguity or insignificance attaches to the following. 1 (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1990), entry: ἄγγελος. It may be replied that they do, however, even if only on certain rare occasions, speak of “angels of God” (e.g. 1:13; Mal. But what is the theological significance of this holy name of God? Jesus is Yahweh. 7 Due to a variant, other sources give 213 occurrences. Even if the question of whether the phrase is definite or indefinite could not be settled on grammatical grounds alone, and from the above it can be seen that available evidence says that it can, it would still be possible to deduce that God was not dispatching many different angels on the occasions when the Bible uses the phrase Malak Yahweh, and that one specific and special Angel is in view throughout: After God tested Abraham’s faith by commanding him to sacrifice Isaac, which Abraham promptly set out to obey, we are told that “the Angel of the LORD called to Abraham from heaven …” (Genesis 22:11) telling him not to harm Isaac, for Abraham’s faith had been proved; after Abraham sacrifices a ram in the place of his son, we are then told “The angel of the LORD called to Abraham from heaven a second time …” (Genesis 22:15), showing that it was the same Angel as at the first. 5. 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