The Hebrew letters aleph and tav (את) appear right before "God" in Genesis 1:1 as a hidden, encoded reference to Jesus Christ, since he calls himself "the Alpha and the Omega" in Revelation

Genesis 1:1 in Hebrew reads, roughly transliterated, bereshit bara elohim et hashamayim ve'et ha'aretz: "in the beginning God created [et] the heavens and [et] the earth." The word et, spelled with the first and last letters of the Hebrew alphabet (aleph-tav, את), sits right before both "the heavens" and "the earth." Popular teachers in Hebrew-roots and Messianic circles have argued this is a deliberate, hidden signature of Christ: the "Alpha and Omega" (Revelation 1:8, 22:13) encoded into the very first verse of the Bible, since aleph and tav are literally the first and last letters of the Hebrew alphabet the way alpha and omega are the first and last of the Greek.

The grammar tells a different story. Et is the Hebrew definite direct object marker: a particle with no meaning of its own that flags the noun following it as the object of the verb. It is not translated into English (or any other language) for the same reason English doesn't translate "to" when marking an infinitive: it's structural, not semantic. According to standard Hebrew grammars (such as Gesenius' Hebrew Grammar and Bruce Waltke and Michael O'Connor's An Introduction to Biblical Hebrew Syntax), et appears in the Masoretic Text of the Hebrew Bible on the order of 7,000 times. It precedes ordinary nouns constantly (cities, animals, garments, enemies) with zero theological content. In Genesis 1 alone it appears repeatedly: before "the light" (1:4), before "the two great lights" (1:16), before "every living creature" (1:21), and so on. If aleph-tav before a noun secretly identified that noun with Christ, then Genesis 1 would be declaring the sun, the fish, and the cattle to all be hidden references to Jesus, which is not a claim even the proponents of the theory make.

The theory also runs into the fact that et attaches to whatever the object of the sentence is, not to God. In Genesis 1:1, God (Elohim) is the subject doing the creating; the aleph-tav particles mark "the heavens" and "the earth," the things being created, as the grammatical objects. That is the opposite of what the popular teaching claims, which typically presents the aleph-tav as sitting beside or referring to God himself. Hebrew scholars across the theological spectrum (from evangelical grammarians to Jewish text scholars, who have read et as a direct object marker for over two thousand years of continuous transmission and commentary, going back through the Masoretes to the Second Temple period) treat this as settled, uncontroversial syntax, not a puzzle awaiting a Christological solution. The wordplay between "aleph to tav" and "alpha to omega" is a genuinely interesting coincidence of alphabetic structure across two different language families, but coincidence of structure is not evidence of authorial intent, and nothing in the Hebrew text itself signals that et is functioning as anything other than what it functions as everywhere else: grammatical furniture.