"Alpha and Omega"
Alpha and Omega: Biblical Greek and Hebrew Linguistic Analysis
The Biblical Usage of Alpha and Omega
The phrase " Alpha and Omega " appears prominently in the Book of Revelation, where Christ declares Himself to be "the Alpha and the Omega, the beginning and the end" (Revelation 1:8, 21:6, 22:13). Alpha and Omega are the first and last letters of the Greek alphabet, symbolizing completeness, eternality, and divine sovereignty over all creation. (LDS Guide to Scripture, Alpha, Omega)
In the Book of Mormon, similar language appears when Christ identifies Himself to the Nephites, using comparable terms of completeness and eternality, emphasizing His role as the eternal God who encompasses all things from their inception to their completion. (3 Nephi 9:18)
Usage in the Doctrine and Covenants
The phrase "Alpha and Omega" appears extensively throughout the Doctrine and Covenants, where the Lord repeatedly identifies Himself using this divine title. These revelations provide additional context and meaning to this sacred designation:
Key Passages and Contexts
Section 19:1 - "I am Alpha and Omega, Christ the Lord; yea, even I am he, the beginning and the end, the Redeemer of the world."
Section 35:1 - "Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same today as yesterday, and forever."
Section 61:1 - "Hearken unto me, saith the Lord your God, even Alpha and Omega, the beginning and the end, even he who looketh upon the wide expanse of eternity..."
Section 75:1 - "Verily, verily, I say unto you, that ye are blessed, for you have received unto yourselves the Spirit of truth; yea, I am Alpha and Omega, the beginning and the end."
in addition to:
D&C 38:1, D&C 45:7, D&C 54:1, D&C 68:35, D&C 81:7, D&C 84:120, D&C 112:34, D&C 132:66,
The Hebrew Connection: Aleph-Tav (את)
The Hebrew equivalent to the Greek "Alpha and Omega" is found in the Aleph-Tav (את), A contracted form of the Hebrew Aleph-Vav-Tav (אוֹת ʼôwth) , representing the first and last letters of the Hebrew alphabet. This combination carries profound theological significance that extends far beyond mere alphabetical symbols and sounds, at least as the are commonly understood.
Multiple Meanings of Aleph-Tav
In Hebrew, the Aleph-Tav (את) encompasses several interconnected meanings:
Sign - A mark or indication of divine presence
Oath - A covenant or solemn promise
Witness - Testimony or evidence of truth
Mark - A distinguishing characteristic or seal
These meanings collectively point to Christ as the divine signature throughout scripture, the covenant maker, the faithful witness, and the distinguishing mark of God's work.
The Definite Direct Object Marker (DDOM)
Grammatical Function
In Hebrew grammar, את (et) serves as the Definite Direct Object Marker (DDOM), a crucial grammatical element that appears thousands of times throughout the Hebrew Tanakh. However, this word is consistently left untranslated in English versions because translators view it as serving only a grammatical function.
According to academic Hebrew grammar resources, the DDOM serves to identify the definite direct object in a sentence, clarifying which noun receives the action of the verb. As explained by unfoldingWord Hebrew Grammar, "This particle immediately precedes the term that functions as the direct object of a verb... it usually appears in places where there might be confusion. Thus, the direct object marker is not strictly necessary in Biblical Hebrew."
This was essential in ancient Hebrew because:
Ancient languages relied less on structured word order to determine grammatical relationships
The DDOM provided clarity about whether a word functioned as subject or object
Modern languages developed structured word orders that made DDOMs unnecessary
The Untranslated Presence
While את appears repeatedly in the Hebrew text, English translations omit it entirely because modern grammatical understanding doesn't require explicit object markers. However, this omission may obscure deeper theological significance embedded in the original text.
John's Revolutionary Insight
The Word in John 1:1
When John writes "In the beginning was the Word" (John 1:1), he appears to be making a deliberate reference back to Genesis 1:1. The Greek term "Logos" (Word) that John uses carries the Hebrew concept of divine speech and creative power.
LDS scholar Dr. Eric D. Huntsman from BYU's Religious Studies Center explains that John's Gospel deliberately "echoes the opening of the creation story when God brought forth first light and then all of creation by speaking (Genesis 1:3–2:3), John describes Jesus as the Word, representing God's will, plan, and intent as well as the means by which he communicates and interacts with his creation." However, this is evident from the very first sentence when observed in Hebrew.
Genesis 1:1 and the Hidden את
Genesis 1:1 in Hebrew reads: "בראשית ברא אלהים את השמים ואת הארץ" "In the beginning God created א ת the heavens and את the earth"
The untranslated את appears twice in this foundational verse, marking both "the heavens" and "the earth" as definite direct objects. John's reference to Christ as "the Word" suggests that these untranslated markers point to something far more significant than mere grammar.
As Dr. Huntsman notes: "Just as words are the way I communicate with another, Jesus is the way that God the Father communicates and interacts with his creation. But the Genesis 1 echo makes it more than that: Jesus is the way God effects or brings about creation, just as in Genesis 1:3 He said, 'Let there be light'—and there was light."
Theological Implications
John's identification of Christ as "the Word" establishes a profound connection:
Christ as the Creative Agent - The Word through whom all things were made
The Aleph-Tav as Divine Signature - God's mark upon His creation
Alpha and Omega Fulfillment - The complete expression of God from beginning to end
Elder Bruce R. McConkie taught: "Christ is the Word or Messenger of Salvation. Thus John's meaning is: 'In pre-existence was Christ, and Christ was with the Father, and he, the Son, had himself also attained godhood.'"
LDS sources also emphasize the light imagery connection, noting that "For those attuned to biblical echoes, this affirmation reverberates with the first great creation formula of the book of Genesis," establishing Christ as both the creative Word and the light that dispels darkness.
Christ as Author and Finisher
This linguistic and theological analysis reveals Christ as:
The Author - The originating source and creative Word
The Finisher - The completion and fulfillment of all divine purposes
The Alpha and Omega - The encompassing presence from first to last
The Aleph-Tav - The divine signature marking God's direct involvement in creation and in His Covenant,
The Hebrew את thus serves as both a grammatical marker and a theological sign, pointing readers to recognize Christ's presence and agency throughout the Hebrew scriptures. While modern translations focus on the grammatical function, the deeper significance suggests that Christ, as the Word, is the divine direct object of God's creative and redemptive work—the one through whom and for whom all things exist.
This understanding transforms our reading of Hebrew scripture, revealing Christ not as a later addition to God's plan, but as the eternal Word present from the very beginning, marked by the untranslated את that appears throughout the sacred text.
Resource Links:
Et (Aleph Tav)
1. unfoldingWord Hebrew Grammar (Biblical Academic Resource)
URL: https://uhg.readthedocs.io/en/latest/particle_direct_object_marker.html
This is an authoritative biblical Hebrew grammar resource that explains: "This particle immediately precedes the term that functions as the direct object of a verb. As the name suggests, the direct object marker indicates the direct object of some verb. It does this by directly preceding the noun or phrase that functions as the direct object of a verb. The direct object marker does not occur before every direct object, but it usually appears in places where there might be confusion. Thus, the direct object marker is not strictly necessary in Biblical Hebrew." Particle Direct Object Marker — unfoldingWord® Hebrew Grammar 1 documentation
2. Glossa: Journal of General Linguistics (Peer-Reviewed Academic Journal)
URL: https://www.glossa-journal.org/article/id/5729/
This is a highly respected peer-reviewed linguistics journal. The article explains that "The morpheme et, often analyzed as an accusative case marker, attaches to some objects but not to others. The general assumption is that the property determining its distribution is definiteness: et is obligatory with definite objects but unacceptable with indefinite ones." Hacohen | Differential Object Marking in Modern Hebrew: Definiteness and partitivity | Glossa: a journal of general linguistics
3. Linguistics Stack Exchange (Academic Discussion Platform)
URL: https://linguistics.stackexchange.com/questions/20553/is-there-any-declension-in-hebrew
A scholarly discussion explaining: "As a general rule, Hebrew employs what is known as the Definite Direct Object Marker (or DDOM), which is the untranslatable את (et). So long as the object of the verb is a direct object and so long as it is definite, it should be preceded by this particle. Should, but isn't always. In poetry, for example, it is frequently omitted. Otherwise, the object is indicated through word order alone." inflection - Is there any declension in Hebrew? - Linguistics Stack Exchange
4. BiblicalHebrew.org (Academic Biblical Hebrew Resource)
This academic resource specifically addresses Genesis 1:1: "In Biblical Hebrew, אֵת functions as the definite direct object marker, which means it marks the noun that receives the action of the verb when the noun is definite. Without אֵת, the sentence could be ambiguous, as Biblical Hebrew lacks accusative case endings like Latin or Greek. The אֵת clarifies that 'the heavens' and 'the earth' are the direct objects of the verb בָּרָ֣א ('created')." The Use of the Definite Direct Object Marker אֵת in Biblical Hebrew (Genesis 1:1) | Biblical Hebrew
John's Reference to Genesis 1:1
1. BYU Religious Studies Center - Eric D. Huntsman
Source: https://rsc.byu.edu/new-testament-history-culture-society/gospel-john
Dr. Eric D. Huntsman, a professor in the Department of Ancient Scripture at BYU, provides extensive scholarly analysis: "Echoing the opening of the creation story when God brought forth first light and then all of creation by speaking (Genesis 1:3–2:3), John describes Jesus as the Word, representing God's will, plan, and intent as well as the means by which he communicates and interacts with his creation. Set 'in the beginning,' the Logos Hymn establishes that even before his birth, Jesus was with God, divine, and the source of light (1:1–5)." The Gospel of John | Religious Studies Center - BYU
2. LDS Living - Academic Commentary
This source notes: "The opening words of the Gospel of John are formed from an early Christian hymn that extols Christ as the Word of God, as equal to God, and as the Creator. There is a clear allusion to Genesis 1:1, and the message may be to emphasize a new day of creation. By referring to Jesus as the Word, John immediately engages the idea that He is the word of God's mouth and the divine word that orders the universe." Why Is Jesus Called "the Word" in John 1? (+ More Insights for Your "Come, Follow Me" Study) - LDS Living
The article also includes commentary from Elder Bruce R. McConkie: "Christ is the Word or Messenger of Salvation. Thus John's meaning is: 'In pre-existence was Christ, and Christ was with the Father, and he, the Son, had himself also attained godhood.'" Why Is Jesus Called "the Word" in John 1? (+ More Insights for Your "Come, Follow Me" Study) - LDS Living
3. BYU Studies - Academic Analysis
Source: https://byustudies.byu.edu/further-study-lesson/john-1/
This BYU Studies article explains: "The Gospel of John is filled with other images of light, the most memorable being Christ's simple declaration, 'I am the light of the world' (John 8:12). For those attuned to biblical echoes, this affirmation reverberates with 'Let there be light,' the first great creation formula of the book of Genesis." John 1 - BYU Studies
4. Church Educational System Manual
The official CES manual states: "The creative force here called the 'Spirit of God,' which acts upon the elements to shape and prepare them to sustain life on earth can be the same as is termed in the Doctrine and Covenants in one context the 'Light of Christ.' That that power was exerted by the Son, under the command of the Father, is evident also in such scriptures as John 1:1–4 and Hebrews 1:1–2." Genesis 1–2: The Creation
5. Eric Huntsman Interview - FromtheDesk.org
Source: https://www.fromthedesk.org/eric-huntsman-gospel-of-john-intro/
Dr. Huntsman provides additional insight: "Just as words are the way I communicate with another, Jesus is the way that God the Father communicates and interacts with his creation. But the Genesis 1 echo makes it more than that: Jesus is the way God effects or brings about creation, just as in Genesis 1:1 He said, 'Let there by light'—and there was." Eric Huntsman: An Intro to the Gospel of John - FromtheDesk.org