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Further Topics Answering Trinity Proofs Missionary Proof: Missionaries say that a second part of the trinity is "God the Holy Spirit". (Genesis 1:2) Missionary Proof: Missionaries say that a third part of the trinity is "God the Son". (Genesis 1:3) Missionary Proof: Missionaries say that the Name of God – Elohim – always denotes plurality. (Genesis 1:26; Deuteronomy 6:4) Even Christian scholars are admitting that this verse is not indicative of a plural godhead. “Christians have traditionally seen [Genesis 1:26] as [foreshadowing] the Trinity. It is now universally admitted that this was not what the plural meant to the original author.” – Gordon J. Wenham (Word Biblical Commentary on Genesis, 1987 p.27) The Liberty Annotated Study Bible – a Bible commentary published by Liberty University – also rejects the proof of a godhead in this passage. “The plural pronoun ‘Us’ is most likely a majestic plural from the standpoint of Hebrew grammar and syntax.” – Jerry Falwell, ed. (Liberty Annotated Study Bible, 1988 p. 8) Genesis 3:22: Now the Lord God (יהוה אֱלֹהִים) said, "Behold man has become like one of us, having the ability of knowing (הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת) good and evil, and now, lest he stretch forth his hand and take also from the Tree of Life and eat and live forever." In this verse we see plainly that Hashem is again using the term “us” when he is clearly speaking to the angels. Even in the New International Version Study Bible there is an annotation regarding this very verse. It reads: “God speaks as the Creator-king, announcing His crowning work to the members of His heavenly court. [The verses that are sited are Genesis 3:22, 11:7; Isaiah 6:8; I Kings 22:19-23; Job 15:8; and Jeremiah 23:18.]” – NIV Study Bible (1985) p. 7 These verses show that the heavenly abode of Hashem is filled with the ministering angels who attend Hashem and to whom He repeatedly refers when using the plural pronoun “Us”. The Hebrew word Echad (אֶחָד) works in the same way as the English word One. It can mean a compound-unity such as the couch, three chairs, and a table is one living room set. It can also mean an absolute oneness such as one dime or one nickel. We can clearly see that Echad can refer to an absolute oneness in the following verses. Deuteronomy 17:6: By the mouth of two witnesses, or three witnesses, shall the one liable to death be put to death; he shall not be put to death by the mouth of one witness (עֵד אֶחָד). Ecclesiastes 4:8: There is one (יֵשׁ אֶחָד וְאֵין), and there is no second; yea, he has neither son nor brother, and there is no end to all his toil; neither is his eye sated from wealth. Now for whom do I toil and deprive my soul of pleasure? This too is vanity and an unhappy affair. Missionary Proof: Missionaries say that the Tanach shows us that there is more than one divine person. (Psalm 45:7; Zechariah 3:2) This verse in Zechariah refers to Ha-Satan. Remember that Ha-Satan is NOT the same being as the Christian “Satan”. Ha-Satan is an angel residing in heaven who is the accuser of mankind. He can only do the bidding of Hashem. He is not a divine being of evil as Christianity believes. However, he is a divine being in that he is an angel. The “one plucked from fire” refers to Joshua the High Priest. This is plain if you read the entire chapter. Missionary Proof: Missionaries say that the Tanach shows us that there is a second part of a trinity “God the Son”. (Psalm 2:7; II Samuel 3:18; Proverbs 30:4; Isaiah 9:6) This passage from II Samuel refers to Solomon but also shows that David in Psalm 2:7 is rightfully also called Hashem’s son. II Samuel 7:14: I will be to him a father, and he shall be to Me a son; so that when he goes astray I will chasten him with the rod of men, and with the stripes of the sons of Adam. We see that David refers to Hashem as “father” which also relates back to David being Hashem’s son. This verse from Proverbs refers to Moses. He ascended and descended to heaven at Mount Sinai. He gathered wind in his fists – meaning soot of the furnace in Egypt. He wrapped the waters in a garment at the Sea of Reeds. He established the ends of the earth through building the Tabernacle. If the person knows one like him, they are to say who his son is and what the lineage is. Notice that the correct translation of Isaiah 9:6 speaks of the child that has already been born – that is during the time of Isaiah – not hundreds of years later. Also, the authority is already upon his shoulder. Let’s look at the Christian version of this passage. Notice that even in the Christian translation, the child is already born at the time of the scripture! However, it is incorrectly translated to say that the government will be upon his (notice the capital H) shoulder. Christianity is forcing the translation to fit their theology. As for the name, even if we go with the incorrect Christian translation, there is no problem with someone being given a name containing a Name of God. Isaiah 9:7: To him who increases the authority, and for peace without end, on David's throne and on his kingdom, to establish it and to support it with justice and with righteousness; from now and to eternity, the zeal of the Lord of Hosts shall accomplish this. Who is given this name? One who sits on David’s throne. Jesus never sat on David’s throne so he is obviously not the person who is referenced in verse 6. Missionary Proof: Missionaries say that the Tanach shows us that there is a third part of a trinity “God the Holy Spirit”. (Genesis 1:2, 6:3; Exodus 31:3; Numbers 11:17, 26; Psalm 51:11, 13; Isaiah 63:10, 11; Judges 3:10; II Samuel 10:6) Let’s look at the first spirit. Ruach (רוּחַ) can mean wind, spirit, breath, or mind. Genesis 1:2: Now the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of God (וְרוּחַ אֱלֹהִים) was hovering over the face of the water. Genesis 6:3: And the Lord said, "Let My spirit (רוּחִי) not quarrel forever concerning man, because he is also flesh, and his days shall be a hundred and twenty years." Exodus 31:3: … and I have imbued him with the spirit of God (רוּחַ אֱלֹהִים), with wisdom, with insight, with knowledge, and with [talent for] all manner of craftsmanship… Numbers 11:17: I will come down and speak with you there, and I will increase the spirit (הָרוּחַ) that is upon you and bestow it upon them. Then they will bear the burden of the people with you so that you need not bear it alone. Psalm 51:11: Hide Your countenance (וְרוּחַ) from my sins, and erase all my iniquities. Psalm 51:13: Do not cast me away from before You, and do not take Your holy spirit (וְרוּחַ קָדְשְׁךָ) from me. Isaiah 63:10: But they rebelled and grieved His Holy Spirit (רוּחַ קָדְשֹׁו), and He was turned to be their enemy; He fought with them. Isaiah 63:11: And His people remembered the days of old, [the days of] Moses; where is he who drew them up from the sea, [like] a shepherd His flock; where is he who placed within them His Holy Spirit (רוּחַ קָדְשֹֽׁו)?Ruach (רוּחַ) can mean wind, spirit, breath, or mind. The point that you are missing here is that the Ruach Elohim (רוח אלוהים) or Ruach HaKodesh (רוח הקודש) is a creation. Since the three gods of the trinity are supposedly co-eternal, then the Ruach Elohim or Ruach HaKodesh cannot be part of the trinity. The Ruach Elohim or Ruach HaKodesh is a wind. It is often manifested through noise and light. Job 33:4: The spirit of God (רֽוּחַ־אֵל) made me, and the breath of the Almighty keeps me alive. The Ruach Elohim or Ruach HaKodesh is not part of a trinity. Now let’s look at the second spirit – the Shekinah (שכינה). Numbers 11:26: Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit (הָרוּחַ) rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp. Judges 3:10: And the spirit of the Lord (רֽוּחַ־יהוה) came upon him, and he judged Israel; and he went out to war, and the Lord delivered into his hands Cushan-rishathaim the king of Aram; and his hand prevailed upon Cushan-rishathaim. I Samuel 10:6: And the spirit of the Lord (רוּחַ יהוה) will pass over you, and you will prophesy with them, and you will be turned into another man.The Shekinah (שכינה) is one aspect of Hashem but is NOT a separate god or person. The Shekinah (שכינה) is another Name for Hashem. This Name refers to a presence of Hashem and the spirit that gives prophecy. The Shekinah is not a third part of a trinity. |
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