An important role among the five-types of elders given by the Messiah Yeshua (Jesus) to the church for its maturing in Him was what we call today “the evangelist.” This type of elder of the church was a traveling minister who announced the joyful news that the kingdom of God had broken into our world through the advent of the Messiah and, further, was available to all through repentance and faith in the Messiah Yeshua (Jesus).

As with all the other elders of the church, evangelists were, first of all, astute Bible teachers. They understood from Scripture, primarily the Torah and the Prophets, what the first blush of the harvest looked like in the advent of the Messiah. In the light of Scripture, they were able to interpret the times. Then they took this message to the church and its interests throughout the world.

The New Testament word for “evangelist” comes from the Hebrew word basar. Before we consider the Hebrew, we recall that the word “evangelist” is an English form of the Greek word euangelistes. The similarity between the Greek and English is striking. Our word “evangelist” is derived from the Greek.

The Greek word euangelistes, however, is not our primary word to understand what is meant by “evangelist” in the biblical text. The Greek word is a translation of the Hebrew noun mevasser. The word mevasser is an action-packed concept taken from the Hebrew verb basar. The word basar is the Hebrew word meaning “to announce cheerful news.” When the verb basar is used as a noun, it means “gospel,” “good news,” or “joyful news.” For example, “the Gospel” of Matthew is actually the Basar of Matthew, or the “Joyful News” of Matthew. Matthew is the evangelist, the mevasser of the basar.

What is the formative meaning of the word basar? Why does this word mean that is rendered as “joyful news,” or “good news”? Underneath all the letters that form the word basar is the strong sense of being glad about a report that something greatly desired has begun because its final signs have appeared.

The word is comprised of three Hebrew letters in this reverse order to the English—resh-shin-beth (renedered in English order as b-s-r).

• Beth means one or something that is “inside,” as being inside a house. He has the “inside” news. He, or she, is an insider, or is well-informed like a son or daughter in the house.
• Shin comes from the word “teeth,” and means “the point of change” or stage when the pressing of food begins between the teeth.
• Resh comes from the word “head” and means “beginning,” “first,” or “top.”

In Hebrew, when water comes to the precise moment it “begins to boil,” it is called basar. It means, “Glad news! The water is beginning to boil!” The emphasis is on the initial signs of water boiling: (1) the bubbling of the water at the bottom of the pot and (2) the rise of hot steam into the air. The water has changed its temperature to the boiling level. It says: “You can be cheerful now amidst your hunger. Cooking has begun for the meal that we will enjoy soon. It won’t be long.”

The word basar also was used in ancient Hebrew to announce that a crop was “in the first stage of ripening,” i.e., the final stage of the harvest had begun with the ripening of the firstfruits. Farmers wait patiently for their seeds to sprout, their sprouts to mature full size, their full-size plants to produce flowers, then bear green fruit, and for the green fruit to show the first signs of ripening—that stage when you can almost put your teeth into it without a green, bitter taste. It is this event when the firstfruits began to ripen that the farmer announces to his family and friends. “Rejoice! Be glad with me! The harvest is near. The firstfruits are ripening!”

This association of the word basar with the first signs of water boiling, or the first stage of the harvest ripening, gives us an important understanding of why the Gospel writers chose to use the word basar in reference to their accounts of the Messiah Yeshua (Jesus). Keeping with the first analogy, with the appearance of Yeshua of Nazareth the historical moment of all time began to boil. Using the second analogy, the ripening of the firstfruits of the kingdom of God occurred in Him. Signs of its nearness were apparent to those watching for the advent of the kingdom of God in the Messiah.

Furthermore, this ripening of the firstfruits of the harvest is something those alert to the times in the first century eagerly desired and anticipated. They had a hunger for the fullness of righteousness, peace and joy offered in the kingdom of God. Thus, we understand even better the “good news” message of Yeshua (Jesus) to Israel, “Repent and believe! The kingdom of God is near” (cf. Mark 1:14-15).

In summary, what can we say about the word basar, usually rendered in English as “gospel” or “good news”? It means the deep colorful signs of the ripening stage of something critically important has begun that will eventually reach fullness to extend and sustain one’s life. We, therefore, rejoice in faith in the first of the last signs of the kingdom of God. Ripening has begun, and it began in Messiah Yeshua (Jesus). Fullness is now on the way when all things shall be made complete, including our participation in the full revelation of God’s glory. Here are the elements of the basar:

• Signs of the kingdom’s nearness appeared in the first coming of Messiah beginning what is known as “the last days” before the end-time harvest of humanity
• Everyone not ready for the end-time harvest should seize this moment and repent and turn to God through faith in the Messiah—time is of the essence
• Everyone who eagerly awaits the end-time harvest through faith in the Messiah are given the Holy Spirit as a deposit to guarantee what is to come
• Those receiving the kingdom become aliens and strangers to this world’s rule
• The signs of the kingdom of God prompt us to live in joy, righteousness and peace in the Holy Spirit while anticipating the complete revelation of the kingdom of God
• All who share in the joy of expectation and endure to the end-time harvest time shall participate in the fullness of the kingdom of God in Messiah Yeshua (Jesus)

Understanding the word “evangelist,” or, in Hebrew, mevasser. By simply adding the prefix mem to the word basar we get the noun mevasser, or “evangelist.” The sound of the letter “b” softens to sound like a “v.”

In some cases in the Hebrew language, as this one, when you add the letter mem as a prefix to a verb it describes the principle activity of a person. The noun is action-based. Adding the mem in the front is like us adding the suffix -er to the end of a verb in English. For example, take our infinitive “to report.” The verb is “report.” By adding -er at the end of the verb we turn it into a noun. It becomes “reporter.” He, or she, is, therefore, about “reporting.” The reporter is inseparable from the action of the verb “report”—a reporter actively reports.

The evangelist, or mevasser, therefore, is inseparable from the word that gives him or her identity and meaning—the verb basar. Remember that the verb basar (“to announce good news”) is also used as a noun for “joyful news.” The mevasser is the reporter of the joyful news that the kingdom of God has begun to break into our lives through the redemptive work of the Messiah.

In English, we could call the evangelist a “gospeler,” a “joyful news bringer,” or a “good news reporter.” He announces the joyful message that something good has begun and will continue unstoppable unto fullness is achieved so we may participate in it fully. For example, an evangelist may say to us: “Something good began for you in the Messiah’s first coming, and something even better is going to happen to you when He returns again for the end-time harvest.”

Another Jewish name for a messenger, or reporter, is maggid. Sometimes the Hebrew word for evangelist—mevasser—is exchanged, or confused, with the Hebrew word maggid. In modern Rabbinic Judaism we will often find the title maggid given to an itinerant preacher who travels about to give uplifting reports and stories to Jews. He may be more popular than a rabbi in attracting audiences for his story-telling style. He is not generally known as a mevasser, but may act as one if he has joyful news.

The word maggid is found in the Old Testament in ten places.

Genesis 41:24 (first occurrence)

[Of Pharaoh’s dream] “… and the thin ears swallowed
the seven good ears. Then I told it to the magicians, but
no one was a maggid to me.”

Psalm 19:1

The heavens tell the glory of God
and the expanse is a maggid [a teller]
of the work of his hands.

Psalm 147:19

[Yahweh] is a maggid of his words to Jacob,
of his statutes and his judgments to Israel.

Isaiah 45:19

I have not spoken in secret in some dark land.
I did not say to the offspring of Jacob,
“Seek me in a waste place.”
I, the LORD, speak righteousness,
I, maggid of uprightness.

Jeremiah 51:31

Runner calls to fast runner,
and maggid calls to maggid
to tell the king of Babylon
that his city has been captured from end to end,
the river crossings seized,
the marshes set on fire,
and the soldiers terrified.

Zechariah 9:12

Return to the stronghold, O prisoners who have the hope.
This day a maggid announces that I will restore you double.

An advertisement on a Jewish website on how to become a maggid reads as follows:

The Jewish community needs spiritual storytellers, as in
former times, when traveling maggidim gave the
congregation added uplift. The key to sacred storytelling is
from the heart, but there are skills to learn--how to find
stories to tell, understand a story's depths, adapt it for telling
and memorize parts, how to begin and end a tale, use voice
and gestures, add humor, and draw stirring lessons—
to engage, captivate, delight, and elevate your listeners.

The Jewish Encyclopedia has a section devoted to the subject of the maggid. Interestingly, no section is devoted to the mevasser, the evangelist. It is omitted. Also omitted is the word basar, our word for “good news,” or “gospel.” Its definition and explanation of a maggid reads in part:

Itinerant preacher, skilled as a narrator of stories. A preacher
of the more scholarly sort was called darshan and usually
occupied the official position of rabbi. The title of maggid
mesharim (= “a preacher of uprightness”)
probably dates from the sixteenth century. There always have
been two distinct classes of leaders in Israel—the scholar and
rabbi, and the preacher or maggid. That the popular
prophet was sometimes called maggid is maintained
by those who translate maggid mishneh Zech. ix. 12, by “the
maggid repeats” (Löwy, Bekoret ha-Talmud,
p. 50). Like the Greek sophists, the early maggidim
based their preaching on questions addressed to them by the
multitude. Thus the Pesikta, the first collection of set
speeches, usually begins with yelammedenu rabbenu
(“let our master teach us”). An excellent example is the
Passover Haggadah, which is introduced by four questions; the
reciter of the answer is called maggid. When there
were no questions the maggid chose a Biblical text,
which was called the petichah (“opening”).

The root word for maggid is interesting. It is the word nagad which means “to draw a line.” By transference, it came to mean either “to show,” “to announce,” “to tell” or “to testify.” In one sense it is similar to the word mevasser in that an announcement is made. However, with the maggid, the proclamation may be either positive or negative, good news or bad news, and the bad news could mean strong discipline, even punishment. The maggid is a news reporter, or informer, with time-sensitive information.

When the informer [hammaggid] said to me,
“Behold, Saul is dead,” and he himself acted like an evangelist
[kimavasser – “bringer of joyful news”] to
please me [lit., “in my eyes”], I seized him and killed him in
Ziklag, which was the reward I gave him for his ‘joyful news’
basarah.” (2 Samuel 4:10)

Whereas the word mevasser always means “bringer of joyful news” that cheers the hearers, it is not so with a maggid. The maggid may make a favorable or unfavorable announcement or report. Mostly, it is not an announcement about the kingdom of God at all. The joyful news of the kingdom of God’s availability now and approaching fullness is the whole theme of the mavesser.

If the maggid does not herald good news, he announces bad news, or good and bad news mixed together. In some ways he is like the old town crier—or the six o’clock news anchor person—who gives the good with the bad, and the bad with the good. In other ways, he is an accomplished story-teller.

But there is more to the role of the maggid than being a news reporter or story-teller. Judgment may be called for, and the maggid sometimes will call for it to be done. If the news is bad such that the maggid has “to draw a line” by his message and identify a contrary person or group, he becomes the one who opposes. When he opposes, the weight of his argument may include the request or need for a judgment with the power to punish, even with the lashes of a leather whip. The related word negad actually means “to lash,” or “to punish” with a leather strap.

In Aramaic, we find that the word nagda’, taken from the same root word as the Hebrew word negad, was associated with “a leather strap used to punish,” or “to lash.” If a scholar was condemned, a vote must be held to approve it. Otherwise, the word of the maggid was sufficient to cause a physical lashing with a nagda’. This powerful person known as a maggid could be welcomed as much as feared.

The word maggid was also associated with the meaning of one who leads on a path or through a pass, as in the desert. He was to be followed. We see this in the related word nagada’ which means “leader.” Similarly, the word migdah means “guidance,” or “leading string” and comes from nagad.

Remember that the biblical word for “evangelist” of the kingdom of God in Messiah is not so much the maggid whose words can be joyful or fearful, favorable or bitingly opposed. The evangelist of the Messiah given to the church for her maturing is filled with cheerful news. The news the mevasser brings is not funny, nor is it a mere collection of stories, nor is it a humorous sermon to cause one to laugh. Instead, it is kingdom-focused filled with genuine, joyful news that the kingdom of God has broken into our world through the saving work of the Messiah Yeshua (Jesus) and is soon to be finished.

Announcing the first showing of the harvest. What we’ve learned is that the message of the evangelist, or mevasser, is singularly focused on the announcement of the kingdom of God’s availability now in its firstfruits, namely, the Messiah, and that is to come in fullness at the return of the Messiah. The first display of the end-time harvest and kingdom fullness has occurred.

The color of the firstfruit, so to speak, is already changed from immature green to its ripe, edible stage. The harvest of the fullness of the kingdom of God is nearly at hand. It began with the appearing of Messiah. He brought about the transition from green fruit of expectation to the ripening fruit of joyful anticipation. You see its ripeness in his life, his message, his resurrection and his ascension. He will come back at the fullness of time when the harvest is ripe.

Three strong statements. If we were to analyze the work of an evangelist, three strong statements may be made:

• First, evangelists are sign-watchers looking for the first blush of the harvest even before the first fruits appear in their ripened stage.
• Second, they are time-observers, dutifully recording and reporting the event of the harvest’s first blush.
• Third, they are sent to testify to the historical event of the blushing of the end-time harvest.

They run with their joyful message throughout the land. They travel far, wide and quickly. They do it with urgency so their hearers may reassess and recalculate their lives in light of the last days of the ripening period of the world harvest of souls. Their message causes their listeners to become alert and ready for the Harvest Master to return.

Yeshua (Jesus) gave evangelists to the church. Evangelists minister to the church. They also minister to receptive people outside the church who wish to hear cheerful news of God’s kingdom breaking into our world. Evangelists speak the words of Yeshua to their audiences, offering the kingdom of God to all who repent and turn to God in faith in Messiah Yeshua (Jesus).

Their message of cheerful news is so important that they must take their message to the church and greater community where people live who are receptive. They look for receptive people. Receptivity is important to the work of evangelists. They find people who need and want to know that the kingdom of God has broken into history, into our time and into our lives. They tell about Yeshua (Jesus) as the first sign the kingdom has broken in. They tell about the signs of the kingdom and how they affect us now as we anticipate the full harvest that is rapidly approaching.

What are the signs of the kingdom of God breaking in? Evangelists, true evangelists, know as they did in the first century after the resurrection and ascension of our Lord. In the first century, evangelists were diligent Torah students as evangelists today must be thoroughly trained Bible students in order to fulfill their role as gifts to the church. They should know well the signs that tell us that the kingdom of God has broken into our world here and now and will be revealed fully at the end-time harvest. As gifts to the mature the church, evangelists remind the church what these signs are and how important they are to our living joyful lives with their cheerful news.

This list of the signs of the kingdom of God in the context of first century Messianic expectations is not exhaustive. What is important is that it reflects the variety of opinions within Judaism during the late Second Temple Era when Yeshua (Jesus) of Nazareth was born. These are signs that were believed among various groups of Jews at this time that point to Yeshua (Jesus) as Messiah and to “the rule of God” [malchut – often rendered as “kingdom”) in Him. Evangelists [mevasserim] announced these signs as the beginning of “the last days” of the closing in time for the end-time harvest when the kingdom of God is fully revealed with the second coming of the Messiah Yeshua (Jesus).

1. Return of the once-quenched Spirit with restoration of prophecy
2. Messiah’s Davidic lineage
3. Anointing of the Messiah (HaMashiach)
4. Return of “voice of heaven” (bat kol)
5. Urgent mission: Israel’s repentance
6. The Torah & Prophets “filled up” in Messiah: the Word [Memra] in flesh
7. The pure (tahor) in heart: the remnant of the unclean (tamei) (Mt 5; Mk 7)
8. Authority granted to forgive sins
9. Lord of Sabbath [Shabbat] (cf. Living Torah in number 5)
10. Intimate address of God from formal to Abba ["Daddy"]
11. Assault and plundering of Satan’s house: healings and exorcisms
12. Messiah comes on a donkey or a white charger: he came riding a donkey
13. The “cutting” (by Messiah’s crucifixion) of the “renewed” covenant which transformed the three covenant signs of the Abrahamic, Mosaic and Davidic covenants into one: circumcision of flesh to circumcision of the heart, Sabbath day holy to every day holy, and the temple of stone to temple of flesh
14. Holy Spirit poured out on faithful, writing Torah on their hearts of flesh (circumcision of hearts)
15. Return of God’s “voices of brilliant fire” (koloth lapidim) to rest on faithful who, by the prompting of the indwelling Holy Spirit (Ruach haKodesh), respond in “tongues” (lashonoth) of praise, prayer and thanksgiving in their own spirit (b’rucha)
16. The remnant church [kahal] in the world: the church of the firstborn (Heb. 12:23)

Did evangelists exist before Yeshua gave them to the church? After all, they are first spotters of the signs of the end-time harvest, then time-keepers of its event, and announcers to God’s people that the end-time harvest is rapidly approaching. How can they announce the cheerful news before the resurrection and ascension of the Messiah?

One way they were anticipated in Hebrew culture was in the work of the New Moon watchers. We see a similarity in the announcement of the New Moon each month in ancient Israel. The Hebrew calendar was a lunar calendar, not a solar calendar as is ours today. The beginning of each month was precisely at the moment the New Moon appeared.

Spotters carefully watched the moon at night as it waned into the slightest corona and seemed to disappear. At the very critical moment that the New Moon spotters saw with their eyes that the moon had begun to wax again, the time was dutifully recorded and signals, including flares, along with human messengers were immediately dispatched to make the announcement throughout all Israel. The new month had begun. The first sign of its occurrence had appeared. The announcing of its coming was at hand.

These announcers of the New Moon, like evangelists, were sign-watchers, in their case they were waiting and looking for the right sign at the exact moment the New Moon appeared. Like evangelists, they were time-keepers, dutifully recording the event. Third, they were dispatched at the right moment to announce to all Israel, including those in the dispersion who were scattered among the nations, that the New Moon had appeared and the new month was in force.

Bible passages where the evangelist is mentioned. We may now consider the four Bible passages in Hebrew where the plural word evangelists”[mevasserim] is mentioned:

Romans 10:8-13

But what does it say? “The word is near you; it is in your
mouth and in your heart,” [cf. Dt. 30:14] that is, the word
of faith of which we are evangelists [
‘asher ‘anchinu mevasserim]: that if you confess
with your mouth, “Yeshua [Jesus] is Lord” and believe in your heart
that God raised him from the dead, you will be saved. For
it is with your heart that you believe and are justified, and it
is with your mouth that you confess and are saved. As the
Scripture says, “Anyone who trusts in him will never be put
to shame” [cf. Isaiah 28:16]. For there is no difference
between Jew and Gentile—the same Lord is Lord of all and
richly blesses all who call on him, for “everyone who calls
on the name of the Lord will be saved” [cf. Joel 2:32].”

Two observations are in order. First, the apostle Paul lists himself among the evangelists. So we see that the work of an apostle and the work of an evangelist may be done by the same person. Actually, we will see this to be the case with prophets, pastors and teachers as well. Most all of the elders at different times and situations seem to do the work of an evangelist.

Second, did you notice the frequency by which Paul, in describing the message of the evangelists, mentioned the Old Testament? First, he quoted from the Torah in Deuteronomy 30:14 which is the starting place for teaching truth. Then he cites the section of the Bible known as the Prophets in Isaiah 28:16 and Joel 2:32. Such was the custom in teaching the Word of God. Evangelists were no exception. Their knowledge of the Scriptures was essential in proclaiming their cheerful message of the offer of God’s kingdom in Messiah. First century evangelists were well-studied, well-learned students of the Bible. They had to be if they were to earn their right to speak to the church of the first century.

1 Corinthians 1:22-23

Jews demand miraculous signs and Greeks look for wisdom,
but we are evangelists [va‘anchinu mevasserim] of Messiah,
the Crucified [hannitzlav]: a stumbling block
to Jews and foolishness to Gentiles, but to those whom
God has called, both Jews and Greeks, Messiah the power
of God and the wisdom of God.

Notice that evangelists are neither sign-givers for the Jews nor wise men for the Gentiles. Instead, they report on the Messiah the Crucified. The Hebrew text shows that it is not “Messiah crucified” that is the main message where Yeshua is left on the cross, but, rather, “the Messiah the Crucified,” a title that looks to Him as the Risen Lord who was once crucified and died, but now lives forever at the right hand of his Father. This is the message of the evangelist—the Lord who was crucified, is risen and presides over all things. This is the joyful news that the signs of the kingdom of God are ripening for the end-time harvest.

Ephesians 4:11

It was he [Messiah] who gave some to be apostles, some to
be prophets, some to be evangelists [mevasserim],
and some to be pastors and [some to be] teachers, to prepare
God's people for works of service, so that the body of Messiah
may be built up until we all reach unity in the faith and in
the knowledge of the Son of God and become mature, attaining
to the whole measure of the fullness of Messiah.

This five types of kingdom representatives the Messiah gives his church are human gifts given after He ascended and sat down at our Father’s right hand. These are current day gifts until the kingdom of God comes in fullness with the return of the Messiah Yeshua (Jesus). They are gifts that represent the kingdom of God and Lordship of the Messiah to the church, the flock of God.

Colossians 1:28

We are evangelists [mevasserim] admonishing and teaching
everyone with all wisdom so that we may present everyone
perfect in Messiah.

Again, we see the work of the evangelist includes admonishing and teaching everyone with all wisdom. The evangelist must be able to teach the Bible in the wisdom of God. It is more than preaching good news, it is teaching the cheerful message that “the green has gone out of the harvest,” that the kingdom of God is soon to appear in fullness. This itinerate human gift the Messiah gives from his kingdom to the church is what we call an evangelist.

While we have cited the four times where the word “evangelist” is mentioned in the plural, as a class of ministers, we turn now to the Scripture verses where the Scripture mentions “evangelist” [mevasser] in the singular:

2 Samuel 18:26

Then the watchman saw another man running; and the
watchman called to the gatekeeper and said, “Behold, a
man running by himself.” And the king said, "This one
also is a bringer good news.”

Or, “this one is also an evangelist [mevasser].” This is the first occurrence of the Hebrew word for an evangelist in the Bible.

Isaiah 40:9

Get yourself up on a high mountain, O Zion, bearer
of good news [mevassereth]. Lift up
your voice mightily, O Jerusalem, bearer of good news
[mevassereth]. Lift it up, do not fear.
Say to the cities of Judah, “Here is your God!”

The phrase “bearer of good news” appears twice. It refers to Zion and to Jerusalem as being evangelists. The phrase is simply one word in Hebrew—mevassereth. It is feminine for evangelist whereas mevasser is masculine.

Isaiah 41:27 (The Douay-Rheims American Edition, 1899)

The first shall say to Zion:
Behold they are here,
and to Jerusalem I will give an evangelist [mevasser].

Isaiah 52:7

How lovely on the mountains
are the feet of an evangelist [mevasser]who announces peace,
an evangelist of good news who announces salvation
and says to Zion, “Your God reigns!”

Nahum 1:15

Behold, on the mountains
the feet of an evangelist [mevasser] who announces peace!
Celebrate your feasts, O Judah;
Pay your vows.
For never again will the wicked one pass through you;
He is cut off completely.

Luke 2:10

But the angel said to them,
“Do not be afraid.
I am an evangelist [mevasser of good news]
of great joy that will be for all the people.”

Here the angel of the Lord is revealed as an evangelist of good news to the shepherds keeping their flocks by night at the time of the birth of the Lord Yeshua (Jesus). Obviously the angel of the Lord is itinerant, that is, he is traveling away from his home. His message is joyful news to recipients awaiting the Messiah to come.

Luke 3:18

So with many exhortations as an evangelist [mevasser] of good news,
he exhorted the people.

Here the prophet John the Baptist (Immerser) is shown as an evangelist who exhorts, or charges the people. As noted before, this is not unexpected of prophets who may prophesy as well as exhort the people with joyful news of the kingdom of God breaking into our world through the life and ministry of Messiah Yeshua (Jesus).

Matthew 9:35

Jesus went through all the towns and villages teaching in
their synagogues as an evangelist of good news of the
kingdom [mevasser besorath hamalekuth] and healing every disease and sickness.

The itinerant nature of the evangelist is clearly seen in this Scripture. Yeshua [Jesus] traveled to towns and villages where an established house of study and worship existed. There he taught “as an evangelist of good news of the kingdom” and demonstrated through healings that the kingdom was made available in Him.

Acts 3:20

And he shall send Yeshua the Messiah
which before was an evangelist [mevasser] unto you.

Romans 10:15

And how can they testify [yaggidu – “they proclaim”]
unless they are sent?
As it is written, “How beautiful are the feet of evangelist of peace,
evangelist of good news [mevasser shalom mevasser tov]” [cf. Isaiah 52:7].

The words “sent” and the reference to “feet” support the idea of an evangelist as an itinerant preacher of the joyful news of the ripening harvest when the kingdom of God is fully revealed. Note as well the persistent use of Old Testament Scriptures to describe the work and message of an evangelist. In this case, Isaiah 52:7 is quoted.

Remember the more common Rabbinic word for evangelist—maggid? The word “they testify” [yaggidu] is a verb form of maggid. Here an evangelist, a mevasser, is shown to be one who testifies of the truth giving the idea of no deviation.

1 Corinthians 9:16

For if I am an evangelist [mevasser],
that gives me no ground for boasting.
For necessity is laid upon me.
Woe to me if do not [announce] the good news [‘avasser]!”

Galatians 1:23

They only heard the report: “The man who formerly persecuted us
is now an evangelist [mevasser] of the good news [bisrath]
of the faith he once tried to destroy.”

Paul clearly was an apostle [shaliach]. He was also an evangelist of the kingdom revealed in Messiah Yeshua (Jesus). He did the work of an evangelist in his apostleship as well.

2 Timothy 4:1, 5

In the presence of God and of Messiah Yeshua [Jesus]
who will judge the living and the dead, and in view of
his appearing and his kingdom, I give you this charge:
preach the Word … be sober in all things, endure hardship,
do the work of the evangelist [hamevasser],
fulfill your ministry.”

In Hebrew, the text says “the evangelist,” not “an evangelist.” The article “the” gives the role of evangelist greater significance.

The whole context of Paul’s charge to Timothy has to do with the present reality of God’s kingdom in the Messiah and the future fullness of his kingdom.

Meanwhile, we see a broader role than an announcer of cheerful news of the breaking in of the kingdom. Timothy was also a pastor (shepherd-ruler) in Ephesus, a church that had experienced faulty teaching by misguided teachers and had made bad choices. He is told: “Discharge all the duties of your ministry” (4:5b). When necessary, take the church to task when it is wayward, disobedient, or fails to be alert to the times. He had pastoral duties to discharge as well as the work of an evangelist.

Summary of the role of an evangelist. An evangelist is first and foremost a kingdom gift of the Messiah to the church. They are listed among the elders, i.e., the five types of elders, or human gifts given to the church by the Messiah. They are well-trained Bible students who know the Old and New Testaments and can show the revelation of Messiah in both. They possess revelation knowledge of the kingdom of God and announce to the church and world the tell-tale signs of the ripening of the end-time harvest of souls. They are more than “preachers” as often interpreted in various Bible versions. Likewise, they are more than the Jewish maggid. They are specialized in announcing the signs of the kingdom and their present-day implications on our future in the end-time harvest of souls. They hold the line of tension between the ancient future of the kingdom of God. They travel church to church.