Pleased to meet you.
From reading John 1:1 through the lens of Jewish unitary monotheism.
Tyndale saw in this passage what I see in the passage. John is speaking here about the Father’s logos. John is pointing his readers back in the prologue to Genesis.
The subject in the prologue is the God who spoke and brought into existence that which had previously existed only in his mind. John is setting the stage in the prologue the new creation. (The God who did that is the God who did this.) Then unfolds the story of how the God who created the heavens and the earth is acting in and through Jesus to bring about the new creation.
Jesus is the incarnation of the Father’s word, not the incarnation of an angel or of another person who is also God.
Tyndale? If so then you must think that John was calling Jesus an “it” in his translation. I see only one person in Tyndale’s translation - Almighty God, the God and Father of Jesus of Nazareth. I’m surprised that you see two persons in his translation, but we see what we see.
I’ve directed your attention to a translation which I believe conveys my understanding of John’s prologue. There are dozens more like it, and I expect that you would probably have the same reaction to them as you do to Tyndale.
Which translation(s) do you recommend to your readers?
So you believe then that Jesus was an angel created by God sometime before the creation of the heavens and the earth.
That sounds like what the JW’s believe. Are you a JW? If not, are you familiar with their teaching? How does your belief about Jesus differ from theirs?
The Secret of the Invisible God Who Can Be Seen
Is it possible for Jews to believe that Jesus is God? It depends on what is meant by this question.
It is not possible for Jews to believe that God could cease to be God by taking a human form and for them to believe that in seeing Jesus, people literally saw God in His very essence. It is possible, however, for Jews to believe that God is capable of remaining in heaven while revealing Himself in the “tent” of a human body.
If God has actually done this, it would explain some of the mysterious passages in the Tanakh, and it could even relate closely to some rabbinic ideas.
In a midrash to Psalm 91, when Moses realized that the tabernacle could not contain the fullness of God, the Lord proclaims, “The entire world cannot contain My glory, yet when I wish, I can concentrate My entire essence into one small spot. Indeed, I am Most High, yet I sit in a [limited] refuge” (ArtScroll Siddur, 380-381).
Before explaining how God can make Himself visible, let us look at what the Hebrew Scriptures have to say about the possibility of seeing God. In Exodus, God tells Moses that “no one can see Me and live” (Exod. 33:20), but it is written in Exodus 24,
Then Moses went up with Aaron, Nadab, and Abihu, and 70 of Israel’s elders, and they saw the God of Israel. . . . God did not harm the Israelite nobles; they saw Him, and they ate and drank. (Exod. 24:9-11, CSB)
How is this possible? Abraham Ibn Ezra thought that the elders saw God in a prophetic vision. This interpretation is problematic however, since the text would not have mentioned that God did not harm (literally, raise His hand against) them. If it was just a vision, why explain that God did not strike them for seeing a vision? It appears that they really saw the God of Israel, but how?
There are numerous appearances of “the angel of the LORD” in the Hebrew Scriptures in which the people who seeHim fear for their lives because they have “seen God” (see Exod. 3:1-6; Judg. 13:15-23). Does this imply a real divine appearance?
Even more telling is Genesis 18, which explains that the Lord (Hebrew, YHWH) appeared to Abraham and conversed with him and Sarah (Gen. 18:1-2a). There were three men – according to the Talmud, angels – who appeared to Abraham.
But the Talmud also says that Abraham “saw the Holy One, blessed be He, standing at the door of his tent” (b. Baba Mesia 86b). Abraham and Sarah dined with the LORD, who stayed with them while the two angels went to Sodom (cf. Gen. 18:22, 18:33-19:1). According to this account, one of the three men was YHWH. This text refers to Him having dusty feet (Gen. 18:4), sitting down, eating, and talking, yet all the while He remained the Lord of heaven and earth, which means that God has the ability to appear on earth in human form while remaining enthroned above.
The doctrine of the Incarnation, which speaks of God visiting us and living among us in the person of Yeshua the Messiah, is nothing other than the most thorough explanation of the many theophanies (meaning, divine appearances) of YHWH in the Hebrew Scriptures. While Maimonides stated that God has no form (see Deut. 4:12-28), there are passages in the Tanakh which state that God does have a form (see Num. 12:8 and Ps. 17:15).
The fact is that the ancient rabbis also dealt with the question of how the invisible God could interact with human beings, using the Aramaic term Memra’, which means “the word” to personify God. In other words, God’s “word” is depicted as an extension of Himself, performing His divine will (see Ps. 107:20 and Isa. 55:10-12), with the most dramatic example found in the creation account, in which God created all things by speaking.
The Aramaic Targums further developed this concept of the divine Memra’, often speaking of “the word of the Lord” rather than “the Lord Himself.” Compare the following examples in which the scriptural passage comes first and the Targum (the Aramaic translation of the ancient rabbis) follows:
Gen. 1:27
God created man
The Word of the LORD created man (Targum Pseudo-Jonathan)
Num. 10:35
Rise up, O Lord!
Rise up, O Word of the LORD!
Isa. 45:17
Israel will be saved by the LORD
Israel will be saved by the Word of the LORD
Perhaps most interesting is the Targum’s rendition of Genesis 28:20-21. Whereas the Hebrew reads, “If God will be with me . . . then the Lord will be my God,” the Targum reads, “If the Word of the Lord will be with me . . . then the Word of the Lord will be my God.” We have to keep in mind that these words echoed in the ears of those who attended the synagogues over the centuries; they heard over and over again that Jacob’s God was the Word of the Lord!
If we were to go to the beginning of the Gospel of John and substitute Memra’ for “word,” we would get the following text: “In the beginning was the Memra’, and the Memra’ was with God, and the Memra’ was God. He was with God in the beginning. Through him all things were made” (John 1:1-3). This is sounding quite Jewish! The main difference is that while the manifestations of God in the Hebrew Scriptures occurred episodically, being few and far between and only lasting briefly, the miracle of God’s self-disclosure in Yeshua is that this manifestation lasted for thirty-three years.
Like you, hound of monotheist Judaism, I too would rather consult Jewish resources, the scriptures primary.
J.