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THE NEW TESTAMENT IDENTIFICATIONOF THE MESSIAH
he first part of this study (Who Is Jesus Christ?) examined the historical context for understanding the true identity of God's Messiah, Yeshua the Nazarene. We will begin the second part by looking at the information regarding the identityof the Messiah which begins the scriptural letter to the Messianic Jews:
HEBREWS 1:1 God, who at various times and in various ways spoke in time past to the fathers by theprophets, 2 has in these last days spoken to us by His Son, whom He has
appointed
[
etheken
] heir of allthings, through whom also He made the worlds; (
 NKJV 
)
This letter was primarily written to Messianic Jews to explain WHO Jesus Christ was, including his role in God's plan. Theauthor of Hebrews (generally thought to be the apostle Paul) starts with the declaration that Yeshua was the
Son of God
. ThisMessianic identification for Yeshua is used throughout the New Testament, appearing 45 times (e.g., Matt. 8:29; 14:33;26:63-64; 27:43; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; John 1:34, 49; 3:18; 5:25; 9:35-37; 10:36; 11:4, 27; 19:7; 20:31; Acts8:37; 9:20; Rom. 1:4; II Cor. 1:19; Heb. 4;14; I John 4:15; 5:5; Rev. 2:18). As the spokesman for God his Father, Yeshua wasthe successor to the Old Testament prophets.The author also tells us in verse 2 that the Son was the one through whom God had created the world, and that the Father "appointed" him the heir of all things. The word translated "appointed" is a form of the Greek 
tithemi 
, which literally means "to place," "to lay," or "to set." The language used here indicates that the Son's place was determined by the will of God,
not
by hisnature.
HEBREWS 1:3 Who being the
brightness
[
apaugasma
] of His glory and the
express image
[
charakter 
] of His
person
[
hupostaseos
], and upholding all things by the word of His power, when he had by himself purgedour sins, sat down at the right hand of the Majesty on high, (
 NKJV 
)
The author goes on in verse 3 to describe Yeshua as the "brightness" of God's glory. The Greek word translated "brightness"here (
apaugasma
) is probably better rendered as "reflection." This Greek word is not found anywhere else in the NewTestament or the Greek translation of the Old Testament (
 Septuagint 
).However, it is found once in the
 Apocrypha
, in the
Wisdom of Solomon
. In this book (thought to have been written between100 BCE and 40 CE), "wisdom" is similar to the
logos
concept found in the writings of Philo and the Gospel of John. Hebrews1:3 is very reminiscent of the section from this apocryphal book where this word is found. This passage describes "wisdom" interms much like those found in Hebrews 1:
WISDOM 7:24 For
wisdom
is more mobile than any motion; because of her pureness she pervades andpenetrates all things. 25 For she is a breath of the power of God, and
a pure emanation of the glory of the Almighty
; therefore nothing defiled gains entrance into her. 26 For she is a
reflection
[
apaugasma
]of eternal light, a spotless mirror of the working of God, and an image of his goodness. (
 RSV 
)
It's possible that the author of Hebrews was paraphrasing his statement in Hebrews 1:3 regarding the nature of Yeshua from
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this passage of intertestamental Jewish literature. The Messiah was the
reflection
of God's glory ("eternal light") in the form of a human being.This verse also states that Yeshua was the "express image" (
charakter 
) of God's "person" (
hupostaseos
). According to
 Strong's Concordance
, the Greek word
charakter 
has the following meanings: "
1) the instrument used for engraving or carving; 2) the mark stamped upon that instrument or wrought out on it, 2a) a mark or figure burned in (Lev.13:28) or stamped on, an impression, 2b) the exact expression (the image) of any person or thing, markedlikeness, precise reproduction in every respect, i.e., facsimile
." Here the author's use of this word tells us that Yeshuawas a "precise reproduction" or "likeness" of God's "person."According to Friberg's
 Analytical Lexicon to the Greek New Testament 
(
 ALGNT 
), the Greek word
hupostaseos
("person")means: "
. . . the objective aspect and underlying reality behind anything, w[ith] specif[ic] m[eani]ng derived fr[om]context; (1) as an undertaking
 plan, project 
(2C 9.4); (2) as God's substantial nature
real being, essence
(HE1.3); (3) as the objective reality which gives a firm guarantee and basis for confidence or assurance
substance,ground of hope, foundation
(HE 3.14; 11.1)
."In simple terms, Hebrews 1:3 tells us that Yeshua reflected the glory of God because he was an exact reproduction of God'snature or essence. Clearly a differentiation between Yeshua and God the Father is depicted here, with Yeshua shown to bemade in the image of the Father.
HEBREWS 1:4
Having become
[
genomenos
] so much better than the angels, as he has
by inheritanceobtained
[
kekleronomeken
] a more excellent name than they. (
 NKJV 
)
The Greek verb
 genomenos
("having become") indicates a change in status. Verse 4 makes it clear that Yeshua's obedientdeath on the cross caused an elevation of his position. This verse also tells us that Yeshua received a name greater than theangels through inheritance. Yeshua speaks of the name he received in the Gospel of John:
JOHN 17:12 "While I was with them, I was keeping them in
Your name which You have given Me
; and Iguarded them and not one of them perished but the son of perdition, so that the Scripture would befulfilled. (
 NASU 
)
This name Yeshua inherited was the very name of his Father,
YHVH 
. It was by his Father's name that Yeshua was known tothe ancient Israelites, as the story of the destruction of Sodom and Gomorrah shows:
GENESIS 19:24 Then
the LORD
[
YHVH 
] rained brimstone and fire on Sodom and Gomorrah, from
the LORD
[
YHVH 
] out of the heavens. (
 NKJV 
)
The Targums, ancient Aramaic translations of the Hebrew
Tanakh
(also known as the "Old Testament"), contain a wealth of information concerning the way the Jewish interpreters of late antiquity understood the Scriptures. The rendering of this versein the
 Jerusalem Targum
incorporates additional commentary on the events that took place and more fully explains whathappened:
GENESIS 19:24 And the
Word of the Lord
himself had made to descend upon the people of Sedom andAmorah showers of favour, that they might work repentance from their wicked works. But when they sawthe showers of favour, they said, So, our wicked works are not manifest before him. He turned (then), andcaused to descend upon them bitumen and fire
from before the Lord from the heavens
. (
 JerusalemTargum
, translated by J.W. Etheridge)
The
 Jerusalem Targum
clearly shows that the common Jewish understanding around the time of Christ was that the first
YHVH 
mentioned in Genesis 19:24 was the "Word of the Lord" (the preincarnate Messiah-John 1:14), who was acting on behalf of his heavenly Father 
YHVH 
. For additional information on the activities of the Messiah before his human incarnation,see my article entitledChrist in the Old Testament.The author knew that many Jews would identify Yeshua with the Old Testament "Angel of the LORD," the primary messenger 
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of God's word in ancient times. In order to demonstrate the superiority of the Messiah, he begins in verse 4 to differentiateYeshua from the other angels ("messengers") that serve God the Father.
HEBREWS 1:5 For to which of the angels did He ever say: "You are My Son, today I have begotten you"?
1
Andagain: "I will be to him a Father, and he shall be to Me a Son"?
2
(
 NKJV 
)
In verse 5 we have the first two of several citations from the
Tanakh
within this passage:
1
Psalm 2:7
and
2
II Samuel 7:14
.Psalm 2 is a messianic prophecy that details God's promise to His "Anointed" (Heb.
 Mashiach
, "Messiah") that He willestablish him in Zion as king over the entire earth. II Samuel 7 records God's promise to King David. Specifically, II Samuel7:16 states that King David's throne would be established forever.With these two citations, the author lays out scriptural support for Yeshua's position and destiny. He is no mere angel, butinstead he is the promised Messiah, the seed of David, the one who will reign in Jerusalem on David's throne during themillennial Kingdom of God.
HEBREWS 1:6 But when He again brings the firstborn into the world, He says: "Let all the angels of Godworship him."
3
(
 NKJV 
)
The author now cites a portion of 
3
Deuteronomy 32:43
from the
 Septuagint 
Greek version of the
Tanakh
(translated in the3rd century BCE). He relates this Scripture to the return of Yeshua, the firstborn Son of God, into the world. In doing so, he builds on the theme of messianic rulership initiated in verse 5.
DEUTERONOMY 32:43 Rejoice, ye heavens, with him, and
let all the angels of God worship him
; rejoiceye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avengethe blood of his sons, and he will render vengeance, and recompense justice to his enemies, and willreward them that hate him; and the Lord shall purge the land of his people. (
 Brenton's LXX 
)
From the context of the quoted passage, we know that the author is referring to the second coming of Yeshua at the end of theage. Deuteronomy 32:43 is the last verse in a long passage of prophecy that Moses spoke to the Israelites just before his death.In this prophecy, Moses describes their fate and speaks of God's eventual judgment upon His enemies, those who have soughtto destroy His chosen people. As many other Scriptures show, the one who will bring this punishment is none other than theMessiah returned to earth from heaven (cf. Rev. 19:11-21). This reference is intended to show the Messiah's position over theholy angels, who will serve as his army in the end-time destruction of God's enemies (Matt. 13:41-42).
HEBREWS 1:7 And of the angels He says: "Who makes His angels spirits and His ministers a flame of fire."
4
(
 NKJV 
)
The next quote comes from
4
Psalm 104:4
. This citation is the first part of a comparison (completed in verses 8-9) designed toestablish the qualitative difference between the holy angels who serve God and His firstborn Son, Yeshua. The next two verses point out the greater responsibility and glory of the Son:
HEBREWS 1:8 But to the Son He says: "Your throne, O
God
[
theos
; Heb.
'elohim
], is forever and ever; a scepterof righteousness is the scepter of your Kingdom. 9 You have loved righteousness and hated lawlessness;therefore
God, your God
[
ho theos ho theos
; Heb.
'elohim 'eloheykha
], has anointed you with the oil of gladness more than your
companions
[
metochous
; Heb.
chavereykha
]."
5
(
 NKJV 
)
There is a lot of meaning in these two verses, which are a citation from
5
Psalm 45:6-7
. The first thing we should notice is thatthe author applies the title "God" specifically to Yeshua (cf. John 20:28). A thorough understanding of the meaning of theHebrew word
'elohim
is necessary to grasp why he did this.As Psalm 82 clearly shows, the term
'elohim
can refer to the angelic sons of God (Psa. 82:6) who make upthe heavenly divinecouncil. Therefore, the author's use of this title is meant to describe the power and position of the firstborn Son. As he has
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