The Trinity made easy

[Johann]

Hinted at? That God is one and not plural is explicitly stated again and again.

Wrong-
The plurality of God in Judaism
Even more striking is the very word used in the Sh’ma to proclaim the oneness of God, echad. This word allows for a plurality or diversity within unity.

This can be seen especially clearly in several passages. In Genesis 1:5, 2:24, Ezra 2:64 and Ezekiel 37:17, the oneness is the result of combining evening and morning, man and wife, the individual members of an assembly, and two sticks, respectively.

There is however, another word in Hebrew to describe an indivisible unity, namely yachid.

It so happens that the scholar Maimonides, when composing his famous Thirteen Articles of Faith, substituted yachid for echad in describing the nature of God. Ever since, the notion of an indivisible unity of God has been fostered in Judaism; nevertheless, the Bible gives ample instances to show that there is a diversity within God’s unity.

The Zohar, the foundation book of Jewish mysticism, recognized that the idea of a plurality-in-unity is not foreign to Jewish thinking. While the medieval mystics’ idea is different from the Christian idea of the Trinity, the basic idea of a plurality within the one God still holds. The passage from the Zohar, commenting on the Sh’ma, reads as follows:

“Hear, O Israel, YHVH Elohenu YHVH is one.” These three are one. How can the three Names be one? Only through the perception of Faith: in the vision of the Holy Spirit, in the beholding of the hidden eyes alone. The mystery of the audible voice is similar to this, for though it is one yet it consists of three elements–fire, air, and water, which have, however, become one in the mystery of the voice. Even so it is with the mystery of the threefold Divine manifestations designated by YHVH Elohenu YHVH–three modes which yet form one unity.2

Portrayals of God from Hebrew Scripture

In fact, beside God Himself, there are two other personalities in the pages of the Hebrew Scriptures who are portrayed as distinct from, yet somehow the same as God. These other two are the angel of the Lord, and the Spirit of God or Holy Spirit.

The angel of the Lord is mentioned a number of times but is also identified with God Himself. For instance, in Genesis 16:7 and 16:13 He is called respectively the angel of the Lord and then the Lord. Another example would be Genesis 22:11 and 22:12. This particular individual is both distinct from and identified with God Himself.

Then there is the Spirit of God. God’s Spirit is spoken of in the Scriptures as a personality of His own, yet identified as God. Such passages include Genesis 1:2, Psalm 51:13, or Isaiah 11:2.

Israel and the nations

Because Israel was surrounded by polytheists in ancient times and tended to absorb the idolatry of those nations, the Hebrew Scriptures emphasized God’s oneness more than His “tri-unity.” But by the days of the New Testament, when idolatry was no longer a problem in Israel, the idea of God’s “tri-unity” was more clearly articulated in the Scriptures.

The three personalities just mentioned are portrayed in the New Testament as God the Father, God the Son (the Messiah, Jesus) and God the Spirit–yet all without compromising the fundamental affirmation of the Sh’ma: “Hear O Israel, the Lord our God, the Lord is One,” an affirmation which Jesus himself termed “the most important commandment.”

You might protest, “But don’t Christians believe that Jesus is the Son of God? But if Jesus is God, how can he be the Son of God? Look, you’re making a man into God, and on top of that, God doesn’t have a son!”

Again, not true! In Exodus 4:22-23, Israel is called God’s “son.” The King of Israel is referred to as God’s “son” in I Chronicles 17:13.That the Messiah would also be God’s son is stated in the Talmud:

Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days),’Ask of me anything and I will give it to thee, as it is said [Ps. 2:7,8]. I will tell of the decree: [The Lord hath said unto me, “Thou art my son;]l this day have I begotten thee, ask of me and I will give the nations for thy inheritance.”

Messiah as a form of God’s presence

The idea in the Scriptures is not that a man became God–God forbid—but that the Messiah would himself be God coming as a man.

Isaiah 9:6 portrays the coming of the Messiah in these terms: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”

But if God is indeed a “tri-unity,” then it is possible for the Messiah both to be called God and also to exist in a relationship characterized as “son of God.” This is the conclusion we Jews who believe in Jesus are driven to as we study the Scriptures. With our fellow Jews, we affirm that “the Lord our God, the Lord is one”–a oneness characterized by a “tri-unity.”

End Notes
Maimonides is one of the greatest figures in Jewish history. Born in Spain in 1135, he was known as a rabbinic scholar, a philosopher, and even a physician.Maimonides is known among rabbinic students as “Rambam,” an acronym for his Hebrew name “Rabbi Moses ben Maimon.” His Thirteen Articles of Faith are accepted by Orthodox Jews today as a binding statement of belief. Maimonides died in 1204.

Zohar, III: Exodus 43b, Soncino translation.

Sukkah 52a, Soncino translation.

This content was adapted from an earlier Jews for Jesus article.

Don't Christians Believe in Three Gods? — Jews for Jesus

It’s a very common misrepresentation that while Jews believe in one God, Christians believe in three. The fact is that Christianity is as firmly monotheistic as Judaism. What Christians believe is that this one God exists. This belief is not based upon philosophical arguments, but on the Scriptures–

www.jewsforjesus.co.za

From a Jewish site-and I can give you many more-but I am not here to convince you brother.
Johann.

 

[Johann]

@Wrangler
Jewish concept of the ‘Word’ being a Divine Person: Examination by Gassen Duu

In Apocryphal and Rabbinical Literature:
While in the Book of Jubilees, xii. 22, the word of God is sent through the angel to Abraham,

In other cases it becomes more and more a personified agency: "By the word of God exist His works" (Ecclus. [Sirach] xlii. 15);
"The Holy One, blessed be He, created the world by the 'Ma'amar'" (Mek., Beshallaḥ, 10, with reference to Ps. xxxiii. 6).
Quite frequent is the expression, especially in the liturgy, "Thou who hast made the universe with Thy word and ordained man through Thy wisdom to rule over the creatures made by Thee" (Wisdom ix. 1; comp. "Who by Thy words causest the evenings to bring darkness, who openest the gates of the sky by Thy wisdom"; . . . "who by His speech created the heavens, and by the breath of His mouth all their hosts"; through whose "words all things were created"; see Singer's "Daily Prayer-Book," pp. 96, 290, 292).
So also in IV Esdras vi. 38 ("Lord, Thou spakest on the first day of Creation: 'Let there be heaven and earth,' and Thy word hath accomplished the work"). "Thy word, O Lord, healeth all things" (Wisdom xvi. 12); "Thy word preserveth them that put their trust in Thee" (l.c. xvi. 26).

Especially strong is the personification of the word in Wisdom xviii. 15: "Thine Almighty Word leaped down from heaven out of Thy royal throne as a fierce man of war."

The Mishnah, with reference to the ten passages in Genesis (ch. i.) beginning with "And God said," speaks of the ten "ma'amarot" (= "speeches") by which the world was created (Abot v. 1; comp. Gen. R. iv. 2: "The upper heavens are held in suspense by the creative Ma'amar"). Out of every speech ["dibbur"] which emanated from God an angel was created (Ḥag. 14a).

"The Word ["dibbur"] called none but Moses" (Lev. R. i. 4, 5). "The Word ["dibbur"] went forth from the right hand of God and made a circuit around the camp of Israel" (Cant. R. i. 13).
The above is taken from the Jewish Encyclopedia:

MEMRA - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

In the Targum: Memra or Word

In the Targums, which are the Aramic versions of the Old Testament, the word memra is used in many instances of an appearance of God to men or God speaking to a man.

The memra, or Word, shared the nature of God and at the same time was a messenger from God.

For English translations of the Targum

http://targum.info/?page_id=7

In the Targum the Memra figures constantly as the manifestation of the divine power, or as God's messenger in place of God Himself, wherever the predicate is not in conformity with the dignity or the spirituality of the Deity.
The following is taken from the Jewish Encyclopedia:

MEMRA - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

Instead of the Scriptural "You have not believed in the Lord," Targ. Deut. i. 32 has "You have not believed in the word of the Lord";
Instead of "I shall require it [vengeance] from him," Targ. Deut. xviii. 19 has "My word shall require it."

"The Memra," instead of "the Lord," is "the consuming fire" (Targ. Deut. ix. 3; comp. Targ. Isa. xxx. 27).

The Memra "plagued the people" (Targ. Yer. to Ex. xxxii. 35).
"The Memra smote him" (II Sam. vi. 7; comp. Targ. I Kings xviii. 24; Hos. xiii. 14; et al.).

Not "God," but "the Memra," is met with in Targ. Ex. xix. 17 (Targ. Yer. "the Shekinah"; comp. Targ. Ex. xxv. 22: "I will order My Memra to be there"). "I will cover thee with My Memra," instead of "My hand" (Targ. Ex. xxxiii. 22).
Instead of "My soul," "My Memra shall reject you" (Targ. Lev. xxvi. 30; comp. Isa. i. 14, xlii. 1; Jer. vi. 8; Ezek. xxiii. 18).
"The voice of the Memra," instead of "God," is heard (Gen. iii. 8; Deut. iv. 33, 36; v. 21; Isa. vi. 8; et al.).

Where Moses says, "I stood between the Lord and you" (Deut. v. 5), the Targum has, "between the Memra of the Lord and you"; and the "sign between Me and you" becomes a "sign between My Memra and you" (Ex. xxxi. 13, 17; comp. Lev. xxvi. 46; Gen. ix. 12; xvii. 2, 7, 10; Ezek. xx. 12).

10. Instead of God, the Memra comes to Abimelek (Gen. xx. 3), and to Balaam (Num. xxiii. 4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. xxiii. 21; Deut. i. 30, xxxiii. 3; Targ. Isa. lxiii. 14; Jer. xxxi. 1; Hos. ix. 10 [comp. xi. 3, "the messenger-angel"]).

11. The Memra goes before Cyrus (Isa. xlv. 12).

12. The Lord swears by His Memra (Gen. xxi. 23, xxii. 16, xxiv. 3; Ex. xxxii. 13; Num. xiv. 30; Isa. xlv. 23; Ezek. xx. 5; et al.).

13. It is His Memra that repents (Targ. Gen. vi. 6, viii. 21; I Sam. xv. 11, 35).
14. Not His "hand," but His "Memra has laid the foundation of the earth" (Targ. Isa. xlviii. 13);

15. for His Memra's or Name's sake does He act (l.c. xlviii. 11; II Kings xix. 34).

16. Through the Memra God turns to His people (Targ. Lev. xxvi. 90; II Kings xiii. 23),

17. Memra’s becomes the shield of Abraham (Gen. xv. 1), and is with Moses (Ex. iii. 12; iv. 12, 15) and with Israel (Targ. Yer. to Num. x. 35, 36; Isa. lxiii. 14).

18. It is the Memra, not God Himself, against whom man offends (Ex. xvi. 8; Num. xiv. 5; I Kings viii. 50; II Kings xix. 28; Isa. i. 2, 16; xlv. 3, 20; Hos. v. 7, vi. 7;

19. Targ. Yer. to Lev. v. 21, vi. 2; Deut. v. 11); through His Memra Israel shall be justified (Targ. Isa. xlv. 25);

20. with the Memra Israel stands in communion (Targ. Josh. xxii. 24, 27);
21. in the Memra man puts his trust (Targ. Gen. xv. 6; Targ. Yer. to Ex. xiv. 31; Jer. xxxix. 18, xlix. 11).

Memra / Word is the Mediator

MEMRA - JewishEncyclopedia.com

Complete contents the 1906 Jewish Encyclopedia.

www.jewishencyclopedia.com

Like the Shekinah (comp. Targ. Num. xxiii. 21), the Memra is accordingly the manifestation of God.
Memra (the Word of the Lord) appears in these passages:

"The Memra brings Israel nigh unto God and sits on His throne receiving the prayers of Israel" (Targ. Yer. to Deut. iv. 7).
It shielded Noah from the flood (Targ. Yer. to Gen. vii. 16) and brought about the dispersion of the seventy nations (l.c. xi. 8);
it is the guardian of Jacob (Gen. xxviii. 20-21, xxxv. 3) and of Israel (Targ. Yer. to Ex. xii. 23, 29);
it works all the wonders in Egypt (l.c. xiii. 8, xiv. 25); hardens the heart of Pharaoh (l.c.xiii. 15); goes before Israel in the wilderness (Targ. Yer. to Ex. xx. 1); blesses Israel (Targ. Yer. to Num. xxiii. 8); battles for the people (Targ. Josh. iii. 7, x. 14, xxiii. 3).
As in ruling over the destiny of man the Memra is the agent of God (Targ. Yer. to Num. xxvii. 16),
so also is it in the creation of the earth (Isa. xlv. 12)
and in the execution of justice (Targ. Yer. to Num. xxxiii. 4).
So, in the future, shall the Memra be the comforter (Targ. Isa. lxvi. 13):
a) "My Shekinah I shall put among you, My Memra shall be unto you for a redeeming deity, and you shall be unto My Name a holy people" (Targ. Yer. to Lev. xxii. 12).
b) "My Memra shall be unto you like a good plowman who takes off the yoke from the shoulder of the oxen";
c) "the Memra will roar to gather the exiled" (Targ. Hos. xi. 5, 10).
d) The Memra is "the witness" (Targ. Yer. xxix. 23); it will be to Israel like a father (l.c. xxxi. 9) and "will rejoice over them to do them good" (l.c. xxxii. 41).
e) "In the Memra the redemption will be found" (Targ. Zech. xii. 5). "The holy Word" was the subject of the hymns of Job (Test. of Job, xii. 3, ed. Kohler).

For further studies, please read http://wisdomintorah.com/wp-content/uploads/The-Memra-of-YHVH.pdf

Gassen Duu.

Jewish concept of the ‘Word’ being a Divine Person: Examination by Gassen Duu

In Apocryphal and Rabbinical Literature: While in the Book of Jubilees, xii. 22, the word of God is sent through the angel to Abraha...

answering-judaism.blogspot.com

Shalom
J.

 

[Johann]

@Wrangler
Plural Title:

“Elohim” is the third word of the Hebrew Scriptures: In the beginning “Elohim” – “God” (Genesis 1:1). Elohim comes from a root that means “strength, might, or power”. “Elohim” is the most common word for “God” and is used over 2300 times in the Scriptures. “Elohim” is plural and can be literally translated as “gods”. Exodus 12:12 refers to “all the elohim (gods) of Egypt”. “Eloah” is the singular form of “Elohim”, but it is used much less frequently – only 250 times. This plural name that is applied to the One God is a hint of the plural/singular nature of God that is more fully revealed in the rest of the Scriptures.

Plural Verbs:
Normally the plural name “Elohim” is followed by a singular verb. But there are several fascinating instances when “Elohim” is accompanied by a plural verb.

-You cannot argue against this-I have found plural verbs which makes the singular noun-plural @Wrangler

Genesis 20:13 literally says in Hebrew that Elohim (God) they caused me to wander from my father’s house… And in Genesis 35:7 Elohim (God) they appeared to him. 2 Samuel 7:23 says: What nation on the Earth is like Your people Israel, whom Elohim they went to redeem for Himself. Psalm 58:11 declares that surely there is a God they judge the Earth.

Plural Pronouns:
There are times when plural pronouns are used to describe the One God. The Lord God, speaking in Genesis 1:26 says: Let Us make man in Our image according to Our likeness. (See also Genesis 3:22, 11:7 and Isaiah 6:8 for other instances of plural pronouns that refer to God).

Plural Nouns:
There are several intriguing occurrences where plural nouns refer to the one God: The LORD… He is a holy God [literally holy Gods] (Joshua 24:19). Remember your Creator [literally Creators] in the days of your youth (Ecc. 12:1). Let Israel rejoice in his Maker [literally Makers] (Psalm 149:2). For your Maker [literally Makers] is your husband [literally husbands] (Isaiah 54:5).

Plural Descriptions:

In the Tenach there are mysterious plural descriptions of the Three-in-One God. King David writes: The Lord (Adonai) says to my Lord: sit at my right hand until I make Your enemies a footstool for Your feet (Psalm 110:1). Psalm 45:6-7 records this: Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of Your kingdom. You have loved righteousness and hated wickedness, therefore God, Your God has anointed You with the oil of joy more than Your fellows. The divinely inspired author of the letter to the Messianic Jews applies this passage to Messiah, declaring that Yeshua is God, and that His Father is God (see Hebrews 1:8-9).

In Genesis 1:1-3 God (Elohim, which is a plural), the Spirit of God and the Word of God (and God said…), are all involved in the creation of the universe.

In Isaiah 48 One speaks who calls Himself the first and the last, and the One who founded the Earth. He goes on to say that from the first I have not spoken in secret, from the time it took place I was there. And now the Lord God has sent Me, and His Spirit (Isaiah 48:12-16). The Creator who is speaking claims to have been sent by the Lord God and His Spirit!

Throughout the Tenach, God is pictured sitting on His throne in Heaven, and at the same time He is present everywhere throughout the universe (where can I go from Your Spirit? Where can I flee from Your Presence? – Psalm 139:7), and at the same time the Spirit of God was dwelling in the prophets, and at the same time the Shechinah (God’s Dwelling Presence, the Glory of God, the Holy Spirit) was manifested in the Jerusalem Temple (1 Kings 8:27)!

From time to time God manifested Himself as the enigmatic Angel of the Lord, a mysterious messenger being (angel means messenger) who appeared throughout our people’s history. When He appeared this mysterious angel was treated as God Himself. He possessed divine prerogatives, He had divine authority, and He received divine worship. When Manoah, the father of Samson, finally realized that he was dealing with the Angel of the Lord, he said to his wife, we shall surely die, for we have seen God (Judges 13:21-22). In that same chapter, God is mentioned, the Angel of the Lord (who is called God), is mentioned, and the Spirit of God is mentioned. See Genesis 16:7, 9, 11, Exodus 3:2-6, Judges 2:1-4, 6:11-22 for other appearances of this mysterious Angel of the Lord.

The Jewishness Of The Trinity - Congregation Shema Yisrael

The doctrine of the Trinity is one of the most important doctrines of the Christian Faith. It separates truth from error, orthodoxy from heresy. It is crucial to know who God really is.

shema.com

Don't take my word for it-do a study on it.
Johann.

 

[civic]

I can understand the "issue". Imagine for a second that you were raised with an IDENTICAL TWIN. At the DNA level, you two are absolutely indistinguishable. Are you one person or two? If you are "gods", are you one god or two?

"Person" implies different "minds" ... as in the TRINITY gets together and casts a vote with "Majority wins". The Bible tells us that there is ONE GOD and the FATHER and SON are in perfect agreement 100% of the time ... the will of the Father is the will of the Son is the will of the Spirit.

Maybe made easier to understand would of been better

 

[Wrangler]

Wrong-
The plurality of God in Judaism
Even more striking is the very word used in the Sh’ma to proclaim the oneness of God, echad. This word allows for a plurality or diversity within unity.

I understand your opinion but the fact remains Judaism is a monotheist religion that rejects the trinity to this day, right?

Jesus was a Jew born under the law, required to be a monotheist. There is not evidence he ever stopped being Jewish.

 

[Wrangler]

@Wrangler
Plural Title:

Here is where you are wrong, totally dead wrong. "Plurality" does not equal 3.

This is why your posts have to contain dozens of verses. You cobble together something invoking artificial synthesis.

The Shema state that God is one and alone. It does not state that god is 3-in-1. period.

 

[Wrangler]

From time to time God manifested Himself as the enigmatic Angel of the Lord

This, I consider blasphemy.

 

[civic]

This, I consider blasphemy.

Who did you think the angel of the Lord was in the O.T. that was called YHWH and worshiped by them ?

 

[Johann]

This, I consider blasphemy.

Ever made a study on the Angel of the-with the Definite Article-Lord?

Do you really think I am here to blaspheme or misrepresent the holy Scriptures?-We all make mistakes-no doubt about that-but-
What you are doing is disingenuous-you take excerpts of what I have posted-a piece of the whole-and misrepresent the whole post.

But-I am not here to coerce you in believing in what I believe is to be true.
Shalom.
J.

 

[civic]

On the basis of what Jesus Christ Himself said at John 6:46, "Not that any man hath seen the Father, except he who is from God, he hath seen the Father." And on the basis of the testimony of Old Testament saints themselves. Look at Genesis 16:13, "Then she/Hagar called the name OF THE LORD WHO spoke to her, Thou art a God who sees; for she said, Have I even remained alive here after seeing Him."

Look also at Genesis 18 reading the whole chapter. Here is what vs1 states, "Now the Lord appeared to him by the oaks of Mamre, while he/Abraham was sitting at the tent door in the heat of the day." Please read the rest of the chapter and cross reference what Genesis 21:2 says regarding Genesis 18. "So Sarah conceived and bore a son to Abraham in his old age, at the appointed time OF WHICH GOD HAD SPOKEN TO HIM."

And who appeared to Isaac at Genesis 26:2? "And the Lord appeared to him and said, "Do not go down to Egypt, stay in the land of which I shall tell you." Now look at Genesis 26:3, "Sojourn in this land and I will be with you and bless you, for to your and to your descendants I will give all these lands, and I will ESTABLISH THE OATH WHICH I SWORE TO YOUR FATHER ABRAHAM."

Where did God swear this oath to Abraham? Look at the whole chapter of Genesis 22 specfically verses 11-18. It was the angel of the Lord/Jesus Christ who swore the oath and He is identified as, what did you say, "God introduced Himself in the first person singular as "The Being." In fact, even the New Testament backs up this first person singular being swearing the oath by Himself at Hebrews 6:13,14, "For when GOD made the promise to Abraham, SINCE HE COULD NOT SWEAR BY NO ONE GREATER, HE SWORE BY HIMSELF. saying, "I will surely bless you; and I will surely multiply you." If you believe that it was an angel that swore the oath on Gods behalf than why does the text say God swore the oath BY HIMSELF AND THERE IS NO ONE GREATER, especially angels ?

 

[Johann]

I understand your opinion but the fact remains Judaism is a monotheist religion that rejects the trinity to this day, right?

Jesus was a Jew born under the law, required to be a monotheist. There is not evidence he ever stopped being Jewish.

No opinion-a fact.
J.

 

[Johann]

Here is where you are wrong, totally dead wrong. "Plurality" does not equal 3.

This is why your posts have to contain dozens of verses. You cobble together something invoking artificial synthesis.

The Shema state that God is one and alone. It does not state that god is 3-in-1. period.

Maybe a study on Echad and Yachid with the help of Dr. Michael Brown would be helpful brother.
J.

 

[Wrangler]

Who did you think the angel of the Lord was in the O.T. that was called YHWH and worshiped by them ?

I reject the premise of the question. What verse do you claim YHWH was masquerading as the Angel of the Lord?

As far as worshipping goes, it is an error in Christiandom that asserts only God was worshipped in Scripture.

 

[Wrangler]

Ever made a study on the Angel of the-with the Definite Article-Lord?

Yes.

You are actually not the only one who studied the Bible.

 

[Johann]

Yes.

You are actually not the only one who studied the Bible.

Still study-it is my vocation.
There is a difference between "a" malack and "the malack"-yes?

 

[Wrangler]

Do you really think I am here to blaspheme or misrepresent the holy Scriptures?-We all make mistakes-no doubt about that-but

No, I believe you are very sincere. And I appreciate acknowledging we all make mistakes.

What you are doing is disingenuous-you take excerpts of what I have posted-a piece of the whole-and misrepresent the whole post.

My apologies. I generally don’t have the time to reply point by point to long posts.

If I find one thing of interest I focus on that enough to reply. King posts inherently make it more difficult to respond to.

This is an online forum and not an academic term paper, after-all. Right?

 

[Wrangler]

Maybe a study on Echad and Yachid with the help of Dr. Michael Brown would be helpful brother.
J.

I am Groot.

Hebrews teaches us that God’s Anointed is greater than any angel. How much more so is God, himself.

 

[Johann]

No, I believe you are very sincere. And I appreciate acknowledging we all make mistakes.

My apologies. I generally don’t have the time to reply point by point to long posts.

If I find one thing of interest I focus on that enough to reply. King posts inherently make it more difficult to respond to.

This is an online forum and not an academic term paper, after-all. Right?

Hermeneutical style-impossible to give one or two liners-correct?
J.

 

[Wrangler]

Still study-it is my vocation.
There is a difference between "a" malack and "the malack"-yes?

It depends on the context.

Just out of curiosity, how do you differentiate ‘the Angel of the Lord’ with other angels? To my understanding, these are synonymous terms. The contrast would be to what we call demons.

 

[Johann]

It depends on the context.

Just out of curiosity, how do you differentiate ‘the Angel of the Lord’ with other angels? To my understanding, these are synonymous terms. The contrast would be to what we call demons.

Indicative of the fact you have not read my posts-plural brother-and there's more. THE Malack is not the same as A Malack-not if you are familiar with Hebrew and etymologies.

Here is a fact-people do word studies but not the basic building blocks of grammar-the morphology and Syntax-as it stands written in Scriptures.

There are good, basic Koine Greek studies online-such as, what is a Genitive, Aorist, Middle, Passive, Perfect, Gnomic Perfect, Present etc...and why it is so important to look up Definite Articles-in Hebrew, and Greek.

From the LXX
ειπεν [V-AAI-3S] δε 1161[PRT] αυτη 846[D-DSF] ο 3588[T-NSM] αγγελος 32[N-NSM] κυριου 2962[N-GSM] αποστραφητι 654[V-APD-2S] προς 4314[PREP] την 3588[T-ASF] κυριαν 2959[N-ASF] σου 4771[P-GS] και 2532[CONJ] ταπεινωθητι 5013[V-APD-2S] υπο 5259[PREP] τας 3588[T-APF] χειρας 5495[N-APF] αυτης 846[D-GSF]

And the Messenger of YAHWEH said to her, Return to your mistress and submit yourself under her hand.
Gen 16:10 And the Messenger of YAHWEH said to her, I will exceedingly multiply your seed, so that it shall not be numbered for multitude.
Gen 16:11 And the Messenger of YAHWEH said to her, Behold! You are with child and shall bear a son; and you shall call his name Ishmael, because YAHWEH has listened to your affliction.

Gen 16:10 וַיֹּ֤אמֶר H559 vai·Yo·mer said לָהּ֙ H0 lah מַלְאַ֣ךְ H4397 mal·'Ach And the angel יְהוָ֔ה H3068 Yah·weh, of the LORD הַרְבָּ֥ה H7235 har·Bah unto her I will multiply אַרְבֶּ֖ה H7235 'ar·Beh exceedingly אֶת־ H853 'et- זַרְעֵ֑ךְ H2233 zar·'Ech; thy seed וְלֹ֥א H3808 ve·Lo will be too יִסָּפֵ֖ר H5608 yis·sa·Fer that it shall not be numbered מֵרֹֽב׃ H7230 me·Ro.

וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ

And the Malach Hashem said unto her, I will multiply thy zera exceedingly, that it shall not be numbered for multitude.


Who is this Angel of the Lord?

I am privileged-since this is how I have studied for years, and still study.

Let me know if you are interested in doing grammatical studies-not for the fainthearted my brother.
Johann.