Although not specifically mentioned, can the Trinity be shown to be Biblical? This study looks at the three Personages; their work and characteristics.
Oneness of – יְהֹוָה p1
Plurality of – יְהֹוָה p2
From Word – p3
From Ruach’s (Spirit’s) Personality – p2
From Name – p2
From Prophets/Apostles – p3
From Revelation – p4
Who is the Ruach? – p5
Who is to Judge? – p8
From Nature – p9
From Humanity – p10
References – p11
The Set Apart Trinity
The phrase the ‘Holy Trinity’ or simply ‘Trinity’ does not appear in any Bible translation (along with other well-known terms such as ‘Rapture’ and ‘Free-will’). In fact, the term ‘holy’ may have a pagan background (Roth). As such, the term is not used. Many ‘Christian’ faiths do not believe in a tri-unity of יְהֹוָה the Father, יְהֹוָה the Son and יְהֹוָה the Spirit because of this lack of direct mention. Scriptures do draw attention to the Trinity but there are several verses that are commonly, but in my opinion inconclusively, cited as referring to the Trinity e.g. “For there are three who testify: the Ruach (Spirit), and the water, and the blood; and the three agree as one.” (1 John 5:7, 8).
From the Oneness of יְהֹוָה
“Hear, Yisra’el: יְהֹוָה is our `Elohiym; יְהֹוָה is one.” (Deut. 6:4). This is called the #H8085 שְׁמַע Shama` *2412 and is one of the most important Hebrew scriptures and is even quoted by the Master. The word ‘one’ is the translation of #H259 *61 אֶחָד echad. The word ‘one’ can be either singular or a compound unity. The compound unity is when a group is gathered under a singular noun such as one team, one nation etc.
“Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.” (Gen. 2:24). Here a man and his wife come together to become ‘one flesh’ There are again many other Scriptures that describe a compound entity as being ‘one’. “For there are three who testify: the Ruach, and the water, and the blood; and the three agree as one.” (1 John 5:7, 8). In v7 the word translated as ‘one’ is the Greek word #G1520 εἷς heis. This is the number 1. The same word is repeated in v8 when talking of agreement as in the expression “of one (heis) mind”. As mentioned above, this is not conclusive as it can easily be stated as referring to any group of people acting in unison.
From the Plurality of יְהֹוָה
“In the beginning יְהֹוָה `Elohiym created the heavens and the earth.” (Gen. 1:1). The word translated as Yah is #H430 אֱלֹהִים `elohiym. This word is plural but is followed by the subject verb in the singular (www.ffoz.org). *93c elohim is, without fail, used with the verb, adjective and pronoun forms in the singular.
“Then יְהֹוָה `Elohiym said, ‘Let us make man in our image…’” (Gen. 1:26a). Here again there is a plural/singular anomaly that grammatically does not make sense. However, there are many such instances in the Bible. Throughout the Ancient Near East plurality was used to denote sovereignty or lordship as a king or master but with a plural subject verb. This is the root of the “We are not amused” quote from Queen Victoria.“… יְהֹוָה, our Master, how majestic is your name in all the earth, who has set your glory above the heavens!” (Psa. 8:1). Here there repetition of the word ‘Lord’ (יְהֹוָה /Master) again denotes plurality.
From the Word
“In the beginning was the Word, and the Word was with יְהֹוָה, and the Word was יְהֹוָה.” (John 1:1). This ‘Word’ has always been acknowledged as being Yehshuah – the Son of יְהֹוָה. The Word is translated from #G3056 λόγος Logos but is really a complex concept. The Aramaic word used here is miltha – Word, Manifestation, Instance, Substance. This is similar to other words (such as #H7965 *2401a שָׁלוֹם shalom) that Roth suggests is best left untranslated (AENT).
“All things were made through Him. Without Him was not anything made that has been made.” (John 1:3). All things were made through the Word.
“Then יְהֹוָה `Elohiym said…” (Gen. 1:3-31). יְהֹוָה `Elohiym spoke …and it was.
“He sends His word, and heals them, And delivers them from their graves.” (Psa. 107:20). יְהֹוָה sends forth His Word (Son) to heal both physically and spiritually during the Master’s ministry on earth. After His Exaltation, it was the Ruach who is sent to convict and save.
“So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it.” (Isa. 55:11). יְהֹוָה sent forth His Word and it did not return void. יְהֹוָה’s Word is an extension of His nature; an expression of His will, being alive and effective.
From the Ruach’s (Spirit’s) Personality
“But they rebelled and grieved the Ruach HaKodesh (His Set Apart Spirit); So He turned Himself against them as an enemy, And He fought against them.”(Isa. 63:10). Yisra`el’s rebellion grieved the יְהֹוָה’s Ruach. “You who are named the House of Ya`akov: Is the Ruach of the יְהֹוָה restricted?” (Micah 2:7a). יְהֹוָה’s Ruach becomes impatient. “You also gave Your good Ruach to instruct them,…”(Neh. 9:20a). יְהֹוָה has given his Ruach to teach and lead His people. “The Ruach of the יְהֹוָה spoke by me, And His word was on my tongue.” (2 Sam. 23:2). יְהֹוָה’s Ruach speaks. These are just some of the Scriptures that assign personal qualities to the Spirit of יְהֹוָה. The Ruach is always mentioned as a Personality (He as is the Son and Father on numerous occasions) and never described in terms of ‘it’.
From a Name
“And behold, you will conceive in your womb and bring forth a Son, and shall call His name Yehshuah.”(Luke 1:31). Jesus is a transliteration from the Greek #G2424 Ἰησοῦς Iesous with the ‘J’ replacing the ‘I’ in the 17th Century. There are many ministries that teach this name was derived from the Greek deity, Zeus. It does not appear in the earliest manuscripts and must be considered a ‘tradition of the Fathers.’ These manuscripts have the Hebrew #H3091 יְהוֹשׁוּעַ Yehshuah (יְהֹוָה saved/is salvation). A name has always been associated with the nature or characteristic of a person. I would have been referred to as Ron the cook, myson as Jon the cook’s son. It can be see that a name is more than a means of differentiating one person from another.
“Therefore יְהֹוָה Himself will give you a sign: behold, a maiden shall conceive, and bear a son, and shall call His name Immanu`el.” (Isa. 7:14). The prophet Yeshayahu tells of a young woman (virgin) giving birth to a Son and He was to be called #H6005 *1640d עִמָּנוּאֵל Immanuel ‘with us is יְהֹוָה’. Mattiyahu (Matthew) quotes the prophecy of Yeshayahu relating the birth of Yehshuah to Emmanuel (Matt. 1:23) which is a transliteration of the Hebrew Immanu`el.
“For the יְהֹוָה your `Elohiym is `Elohiym of `elohiym and Master of masters…” (Deut. 10:17a). “ And He has on His robe and on His thigh a name written KING OF KINGS AND MASTER OF MASTERS.” (Rev. 19:16). In Deut. 10:17 יְהֹוָה is called the Master of masters and in Rev. 19:16 the Word (Messiah) is called the Master of masters. Therefore both יְהֹוָה and Messiah must be Yah.
“…To me every knee shall bow, every tongue shall swear allegiance.” (Isa. 45:23b ESV). יְהֹוָה through His prophet tells of the End Times when every person has to appear before Him. “Therefore יְהֹוָה also highly exalted Him, and gave to Him the Name which is above every name; that at the Name of Yehshuah every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Yehshuah the Messiah is Master, to the glory of יְהֹוָה the Father.” (Phil. 2:9-11). At the End Times all will appear before יְהֹוָה. It may be that Father and the Son are side by side when this takes place but both cannot be called Master.
From the Prophets/Apostles
“Our Redeemer, יְהֹוָה of hosts is His name, the Set Apart One of Yisra`el.” (Isa. 47:4). The title of Redeemer is used for Messiah Yehshuah whilst The ‘יְהֹוָה of Hosts’ is יְהֹוָה Tz`vaot.
“Listen to me, O Ya`akov, and Yisra`el my called: I am he; I am the first, I also am the last. (Isa. 48:12). “I am the Alpha and the Omega, beginning and end, saith the Lord, who is, and who was, and who is coming — the Almighty.” (Rev. 1:8 YLT). יְהֹוָה called the nation of Yisra`el is also declaring that He is the Alpha and Omega, a title Yehshuah calls Himself in His Revelation to Yochanan.
“Then the יְהֹוָה will go out and fight against those nations, as when He fought in the day of battle. His feet will stand in that day on the Mount of Olives, which is before Yerushalayim on the east…” (Zech. 14:3-4a). “who also said, “You men of the Galil, why do you stand looking into the sky? This Yehshuah, who was received up from you into the sky will come back in the same way as you saw Him going into the sky. Then they returned to Yerushalayim from the mountain called Olivet, which is near Yerushalayim, a Shabbat day’s journey away.” (Acts 1:11, 12). At the very end of history, יְהֹוָה is said to return on the Mount of Olives (Zech.) and Messiah Yehshuah is said to return on the Mount Olivet (Acts), then the יְהֹוָה and Yehshuah must be one and the same. There is no indication in Zech. Or Acts that יְהֹוָה will accompany the Messiah on His return to earth.
“Tooma (Thomas) answered Him, ‘My Master and my `Elohiym!’” (John 20:28). When Yehshuah appeared to Tooma in the upper room, Tooma called Yehshuah Master (#G2962 κύριος kyrios) and Yah (#G2316 θεός theos). All believers must accept that what the Bible Chroniclers wrote down was accurate and that the Apostle Tooma did refer to the Master as his `Elohiym. There is no record of the others in that room from being outraged at the blasphemy of Tooma. This means that all the observant Jews gathered together recognised that the Master was indeed יְהֹוָה in human form.
“Blessed be the יְהֹוָה and Father of our Master Yehshuah the Messiah, who according to His great mercy became our Father again to a living hope through the resurrection of Yehshuah the Messiah from the dead,” (1 Pt. 1:3). “For as the Father raises the dead and gives them life, even so the Son also gives life to whom He desires.” (John 5:21). “It is the Ruach who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.”(John 6:63). Yochanan says that the Father, Son and Spirit all give life. “If you know that He (Yehshuah) is righteous, you know that everyone who practices righteousness is born of Him.” (1 John 2:29). “…and that which is born of the Ruach is spirit.” (John 3:6b). Each of these verses talks of the Believer being ‘born again’or ‘from above’ and the Agent by which this is made possible. If Father and the Son and the Ruach causes us to be born again then these must be synonymous.
“And think you so in yourselves, as Y`shua the Mashiyach also thought; who, as he was in the likeness of Elohiym, did not regard it as sinful to be the coequal of Elohiym; yet, disinherited himself and assumed the likeness of a servant, and was in the likeness of men and was found in fashion as a man; and he humbled himself and became obedient to death, even the death of the stake” (Phil. 2:5-8 AENT). Sh`aul warned the Assembly at Philippi of the danger that some were considering others as inferior. Therefore, the supreme example of humility of Messiah was quoted. To become as Man, Messiah laid aside His divinity. In order that this was possible, He must have been divine, coequal with יְהֹוָה.
From The Book of Revelation
“And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. (Rev. 21:22 ESV). יְהֹוָה and the Lamb are both said to be the Temple. It does not say that they are both in the Temple, nor does it say Temples.
“He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on His throne.” (Rev. 3:21). Messiah sits down with the Father on His throne. “Immediately I was in the Ruach. Behold, there was a throne set in heaven, and One sitting on the throne.” (Rev. 4:2). Yochanan (John) sees a throne in heaven with someone sitting on it. “When the living creatures give glory, honour, and thanks to Him who sits on the throne, to Him who lives forever and ever,” (Rev. 4:9). יְהֹוָה `Elohiym sits on the throne.“…To Him who sits on the throne, and to the Lamb be the blessing, the honour, the glory, and the dominion, forever and ever! Amein!” (Rev.5:13b).
“After these things I looked, and behold, a great multitude…standing before the throne and before the Lamb…They cried with a loud voice, saying, ‘Salvation be to our `Eloha, who sits on the throne, and to the Lamb!’” (Rev. 7:9, 10). “He showed me a river of water of life, clear as crystal,
proceeding out of the throne of `Eloha and of the Lamb,” (Rev. 22:1). “There will be no curse any more. The throne of `Eloha and of the Lamb will be in it, (Rev. 22.3a). There is only mention of one throne. “and His servants serve Him.” (Rev.22:3b). The personal pronouns used in this passage are in the singular.
Who is the Ruach?
“In the beginning יְהֹוָה `Elohiym created the heavens and the earth. Now the earth was formless and empty. Darkness was on the surface of the deep. The Ruach of יְהֹוָה `Elohiym was hovering over the surface of the waters.” (Gen. 1:1, 2). “You send forth your Ruach: they are created. You renew the face of the ground.” (Psa. 104:30). The Ruach here, is the אֱלֹהִים רוּחַ #H7307 *2131a Ruwach (can mean also wind, breath or occasionally mind. The Ruach denotes through breath, action and life cf Gen. 2:7). + #H430 *93c `Elohiym. There is no theological explanation in the Scripture as to whether יְהֹוָה `Elohim exists. These first verses are based upon the common knowledge that יְהֹוָה has existed, exists and will always exist.
“When יְהֹוָה saw that he turned aside to see, יְהֹוָה called to him out of the midst of the bush, and said, ‘Moshe! Moshe!’ He said, ‘Here I am.’ יְהֹוָה said to Moshe, ‘I AM WHO I AM,’ and He said, ‘You shall tell the children of Yisra`el this: “I AM has sent me to you.’” (Exod. 3:4, 14). In the discourse at the ‘burning bush’ יְהֹוָה is called both Lord (#H3068 יְהֹוָה יְהֹוָה) and Yah (#430 אֱלֹהִים `elohiym). Both of these words are translated into Greek by the LXX (Septuagint) as κύριος kyrios.
“Now יְהֹוָה is the Ruach and where the Ruach of יְהֹוָה is, there is liberty.” (2 Cor. 3:17). As #G4151 πνεῦμα pneuma is also called #G2962 κύριος kyrios therefore the Ruach must also be יְהֹוָה. The Ruach can be considered as the Active Agent in the work of יְהֹוָה `Elohim (Horton), not as a power to accomplish the task but as the Overseer of the work.
“The overseer also of the Levites at Yerushalayim was `Uzzi the son of Bani, the son of Hashavyah, the son of Mattanyah, the son of Mikha, of the sons of Asaf, the singers, over the business of the house of יְהֹוָה. For there was a command from the king concerning them, and a settled provision for the singers, as every day required.” (Neh. 11:22, 23). Overseer #H6485 פָּקַד *1802 paqad is a primitive root meaning to visit with hostile or friendly intent, number, reckon, punish or appoint. In this passage from Nechemyah (Nehemiah), `Uzzi was sent by the king in order to ensure that the task of singing was carried out exactly in accordance with the king’s orders. In this respect, `Uzzi had all the authority of the king in that he carried both the word and the power of the king expecting the task to be completed as instructed. `Uzzi would have had the authority to reward or punish those according to their diligence in obeying the king’s orders. “so shall my word be that goes forth out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:11). How much more so will the task be completed when יְהֹוָה `Elohim speaks a command. He speaks and sends forth His Word (Messiah) and Power (Ruach) and His will is accomplished.
“For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls.” (1 Pt. 2:25).” Here, Sha`ul cannot mean literally that Believers have gone to be with Messiah. It is my belief that the Apostle is saying that Believers have been brought or lead back to Messiah by the work of the Ruach. “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me.” (Psa. 23:4). When writing this Psalm, David was reassured that יְהֹוָה was with him to correct (by the rod) and guide (by the staff). Either way it was to know and follow the will of יְהֹוָה `Elohim.
|“and I will ask the Father, and another Comforter He will give to you, that he may remain with you — to the age;” (John 14:16 YLT). I believe in this passage that the Master is telling His disciples that יְהֹוָה will send #G243 ἄλλος allos another but of a different kind #G3875 παράκλητος paraklētos Advocate. In this passage, the Master has been telling the disciples how He has instructed them by word and example but must soon leave them. However, they will not be left all alone, but the Father will send someone to replace the Master, to do the same work but in a different way. This Helper and Friend will carry on the Master’s work when He has gone until the end of the present dispensation (Bernard)
It may be that the word παράκλητος paraklētos is a mis-transliteration of the Aramaic PRQ (to end) and L+A (the curse). This ‘curse’ is that which causes Man to fall into sin and part of the Ruach’s work is to empower Man to withstand temptation (Roth).
It is my opinion that the work of the Ruach falls into two distinct phases: 1) from Creation until Pentecost (Pre-Pentecost) and 2) from Pentecost until the end of the age (Post-Pentecost).
“But the Ruach of יְהֹוָה came on Gid`on; and he blew a shofar; and Avi-Ezer was gathered together after him.” (Judg. 6:34). The terminology generally used for this period can be summed up in the word ‘(up)on’. The Ruach came down and rested upon individuals in order that they accomplish a specific task. However, it was of a temporary nature.
“The Ruach of יְהֹוָה shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of יְהֹוָה” (Isa. 11:2). “The Ruach of יְהֹוָה `Elohiym is on me; because יְהֹוָה has anointed me to preach good news to the humble…” (Isa. 61.1a). “Yehshuah, when He was immersed, went up directly from the water: and behold, the heavens were opened to Him. He saw the Ruach of יְהֹוָה descending as a dove, and coming on Him.” (Matt. 3:16). Even for the Master, the Ruach came upon Him as was prophesised in the Tanakh.
“And they were all filled with the Ruach HaKodesh, and began to speak with other tongues, as the Ruach gave them utterance.” (Acts 2:4). Before the Day of Pentecost the Master had ascended into heaven and was glorified (Acts 1.10) therefore Father was able
to send down the Ruach. This signified a change in the activity of the Ruach.
“But you are not in the flesh but in the Ruach, if it is so that the Ruach of יְהֹוָה dwells in you…” (Rom. 8:9a). Instead of a temporary resting upon a person, the Ruach was sent to take up a permanent residence within Believers.
“I will put my Ruach in you, and you shall live, and I will place you in your own land: and you shall know that I, יְהֹוָה, have spoken it and performed it, says יְהֹוָה.” (Eze. 37:14). This was also prophesied in the Tanakh.
“Then Yehshuah was led up by the Ruach into the wilderness to be tempted by the devil.” (Matt. 4:1). Father does not leave a Believer to wonder aimlessly.
“However when He, the Ruach of truth, has come, He will guide you into all truth, for He will not speak from Himself; but whatever He hears, He will speak. He will declare to you things that are coming.” (John 16:13).
“When they had prayed, the place was shaken where they were gathered together. They were all filled with the Ruach HaKodesh, and they spoke the word of יְהֹוָה with boldness.” (Acts 4:31). “When Sha`ul had laid his hands on them, the Ruach HaKodesh came on them, and they spoke with other languages and prophesied.” (Acts 19:6). “In the same way, the Ruach also helps our weaknesses, for we don’t know how to pray as we ought. But the Ruach Himself makes intercession for us with groanings which can not be uttered.” (Rom. 8:26). The Ruach empowers Believers to preach, prophesy, speak in tongues and to pray.
“that I should be a servant of Messiah Yehshuah to the Gentiles, ministering as a priest the Good News of יְהֹוָה, that the offering up of the Gentiles might be made acceptable, sanctified by the Ruach HaKodesh.” (Rom. 15:16). The Ruach sets apart Believers for יְהֹוָה’s service.
“But to us, יְהֹוָה revealed them through the Ruach. For the Ruach searches all things, yes, the deep things of יְהֹוָה.” (1 Cor. 2:10). The Ruach reveals Father through the Son.
“For to one is given through the Ruach the word of wisdom, and to another the word
of knowledge… to another faith… to another gifts of healings to another workings of miracle; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages. But the one and the same Ruach works all of these, distributing to each one separately as He desires.” (1 Cor. 12:8-11). The Ruach has many weapons in His arsenal and are available to all Believers according to the service and work required. A Believer may be endowed with one, some or all in varying degrees depending upon the calling.
“and He will sit as a refiner and purifier of silver, and He will purify the sons of Levi, and refine them as gold and silver; and they shall offer to יְהֹוָה offerings in righteousness.” (Mal. 3:3). This is the act of removing the dross from a Believer’s life. This refining process is to make the material more expensive but more fitting to the role it was made for. Gold is found in very small quantities in ore. In order to make it more useful, it undergoes many physical and chemical processes in order to make it pure. However, gold is of little use (except for bullion reasons) and is then given over to the craftsman who makes it into something of beauty or useful causing it to increase greatly in worth.
|“But the fruit of the Ruach is love, joy, shalom, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law.” (Gal. 5:22, 23). The
ultimate goal of the Ruach is to produce, in the Believer, a life that is more Messiah-like that
shows itself in the display of the Fruits of the Ruach.
Who is to judge? Father or Son?
Is there a conflict on who is to judge?
“then hear you in heaven, and do, and judge your servants, condemning the wicked…” (1 Kgs. 8:32a). “יְהֹוָה administers judgment to the peoples. Judge me, יְהֹוָה, according to my righteousness, And to my integrity that is in me.” (Rev. 7:8). יְהֹוָה shall judge the people. “I said in my heart, ‘יְהֹוָה will judge the righteous and the wicked; for there is a time there for every purpose and for every work.’”(Ecc. 3:17). “Then shall the trees of the wood sing for joy before יְהֹוָה; For He comes to judge the earth.” (1 Chr. 16:33). “Let them sing before יְהֹוָה, For He comes to judge the earth. He will judge the world with righteousness, And the peoples with equity.” (Psa. 98:9). יְהֹוָה shall judge all the earth – #H0776 *167 אֶרֶץ `eretz can mean the planet earth, land, country or in this particular case, all the inhabitants.
“If anyone listens to my sayings, and does not believe, I do not judge him. For I came not to judge the world, but to save the world.” (John 12:47). “I charge you therefore before יְהֹוָה and the Master Yehshuah the Messiah, who will judge the living and the dead at His appearing and His kingdom:” (2 Tim. 4:1). The Master says that He, as the Messiah, will judge when He returns to usher in His Kingdom. “…They lived, and reigned with Messiah for the thousand years.” (Rev. 20:4c). Nowhere does it state that יְהֹוָה Father will have a Kingdom although there is the Kingdom of Heaven but this is generally in reference to that place that where the King rules. This could easily mean in a person’s life as much as Heaven. “For as the Father has life in Himself, even so He gave to the Son also to have life in Himself. He also gave Him authority to execute judgment, because He is a son of man.” (John 5:26, 27).
“…to יְהֹוָה the Judge of all, to the spirits of just men made perfect,” (Heb. 12:23b). The word Yah/`Eloha is #G2316 θεός Theos 2) the Yahhead, Trinity. If we want to know what Heaven (the place and condition where all Believers will spend eternity) will be like, just refer to all those Scriptures that refer to Creation and the Garden of Eden. In all of these `Eloha is referred by the plural `Elohiym. This cannot mean more than one Yah, so it must refer to the Trinity. My belief is that once time has ceased and eternity begins at the final judgement, there will be no requirement for the Trinity to operate in all three of the Persons. There is no sin and we will have the Living Word of יְהֹוָה (Messiah) so the Ruach HaKodesh will not operate as throughout History. We will have free access to Father so an Intercessor will not be needed. Therefore, when Scripture says Father or Son will judge, this will in fact be the case as the Trinity/`Elohiym will be our Judge.
“I saw the heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True. In righteousness He judges and makes war…His name is called “The Word of יְהֹוָה…on his thigh a name written, ‘KING OF KINGS, AND MASTER OF MASTERS.’” (Rev. 19:11, 13, 16). These are all fulfilled in Messiah.
“יְהֹוָה will be King over all the earth/inhabitants. In that day יְהֹוָה will be one, and His name one.” (Zech. 14:9). Interestingly, both יְהֹוָה will be One and His Name will be One. “He has names written and a name written which no one knows but He Himself.”(Rev. 19:12b). However, we are told that He had a Name that no man knew. It is my belief that at the culmination of History, `Elohiym will reveal the new Name of v12 by which He will be known as throughout eternity.
“Do you not know that the set apart ones will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? Do you not know that we will judge angels? How much more, things that pertain to this life?” (1 Cor. 6:2, 3). “I saw thrones, and they sat on them, and judgment was given to them.” (Rev. 20:4a). Believers will judge the earth and the angels. It looks like Believers will have work to do as did Adam in the Gan Eden.
“For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Yahhead, so that they are without excuse,” (Rom. 1:20). Through His Creation, יְהֹוָה `Elohiym has shown the mysteries of His Yahhead, giving man no excuse not to know that He exists. The most common substance known to man is water. It is also the most critical substance for man’s survival. Indeed, it is even more critical than food. יְהֹוָה has made this substance to have unique properties:
a) it is the substance that ‘wets’ or coats most fully upon immersion;
b) it fills a container to a higher level than its brim due to the convex meniscus (it rises slightly above the rim) whereas other substances have a concave or slightly lower level than the brim;
c) capillary attraction causes water to be drawn up against gravity.
d) it is easy noticeable solid (ice), liquid (water) and vapour (steam) states at environmental temperatures and pressures.
This last statement d) shows that there is one substance that can exist in three different states. It is the same substance but each state has different properties. Even at the triple point of water (where solid, liquid and vapour co-exist, the individual water molecules cannot exist in more than one state at any moment in time. It is easy to see the effects of each state and know the individual uses under normal conditions. My belief is that יְהֹוָה has given this most vital of substances, and its unique properties, as Creation’s revelation of the Trinity, the very essence of יְהֹוָה `Elohiym is in all three Persons.
“In the beginning יְהֹוָה `Elohiym created the heavens and the earth.” (Gen. 1:1). All Creation consists of a space-matter (mass/energy) – time continuum.
a) Space – the word heaven corresponds to the modern meaning of space; that in which the earth is suspended.
b) Matter – this is juxtaposed against the heaven and refers to all matter/energy that is suspended in space;
c) Time – is also the modern accepted passage of existence.
All the above three are totally different entities but are mutually dependent upon each other. None exist without the other. Again there is the concept of a trinity formed in nature for man to observe that is indicative of the Set Apart Trinity (Morris 2009).
“And יְהֹוָה `Elohiym said, Let us make man in our image, after our likeness…” (Gen. 1:26a).
“Now may the `Elohiym of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Master Messiah Yehshuah.” (1 Thess. 5:23). Spirit (#G4151 πνεῦμα pneuma), soul (#G5594 ψυχή psukha) and body (#G4983 σῶμα soma). יְהֹוָה `Elohiym has made man with 3 distinct parts; spirit, soul and body. It is my belief that this, in Adam, was a perfect reflection of the Trinity. The body (flesh) is Messiah, the soul (personality or mind) is the Father and the Spirit is the Spirit. However, at the Fall imperfection (sin) entered man
“All Scripture is given by inspiration of יְהֹוָה, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” (2 Tim. 3:16). In the absence of a clear statement regarding the Trinity, it is necessary to extract the truth through diligent research, prayer and being open to the leading of the Ruach HaKodesh. Sometimes יְהֹוָה does not come straight out with it but requires Believers to search, dig, delve and contemplate His Scriptures.
a) From the oneness of Yah, the grammar does not eliminate the possibility of the compound unity of יְהֹוָה. In the plurality of יְהֹוָה, the grammar leads to the consideration that the combined use of `Elohiym and echad implies the compound unity.
b) The יְהֹוָה, the Word and the Ruach could be interchanged.
c) The use of the personal pronouns in regard to the spirit contra-indicates an impersonal force.
d) Yeshayahu’s prophecy directly states that the expected Messiah would be יְהֹוָה.
e) Tooma declaration again directly states that the Messiah was יְהֹוָה.
f) Messiah’s Revelation to John shows that there is only one throne and one occupant.
g) As all Believers accept that Scripture cannot contradict itself then any apparent disagreement must be the result of mis-translation or poor exegesis. As there will be Judgement at the end of time, Believers must search Scriptures to reconcile by whom judgement takes place.
h) Nature itself indicates the tri-unity of that which sustains all life.
At the beginning of Creation, יְהֹוָה had to manifest Himself as Father, Son and Ruach in order that sinful Man could approach a three-times Kadosh יְהֹוָה and not instantly struck down. This enabled the full work of יְהֹוָה to be carried out. There is only one Name – יְהֹוָה – and the name of the Master – Yehshuah – contains this Name (Yah is salvation).
In eternity future, when there will be no role for the Son and Ruach, יְהֹוָה will once again become One (Echad). The role of the Son is to reveal יְהֹוָה to Mankind. Salvation was accomplished by His death, resurrection and exaltation. The Son now intercedes on behalf of Man and to bring prayers to יְהֹוָה. The role of the Ruach is to convict Man of sin, to reveal the Son to Mankind, to teach and empower for a set apart life and to reach non-Believers. In eternity future, Man will have direct access into the heavenly throne room and prayers will no longer be necessary. There will be no sin, unsaved people, illness or strife. All things will have been made known to Man. Therefore there will be no role for the Ruach.
Bernard J.H., D.D. (1928) The International Critical Commentary, Most Rev. & Rt. Hon. St. John Vol.II, T&T Clark, Edinburgh.
Brown B., Driver S.R. The Brown-Driver-Briggs Hebrew and & Briggs C.A. (2005) English Lexicon, Hendrickson, Peabody, Mass.
Harris R.L., Archer Theological Wordbook of the Old G.J. Jr., Waltke B.K. Testament, Moody,Il . (1980)
Horton S.M. (1981) What The Bible Says About The Holy Spirit, Gospel Publishing House, Springfield, Mi.
Morris H.M. (2009) The Genesis Record, Baker Books, Grand Rapids, MI.
Roth A.G. (2011) Aramaic English New Testament, 4th. Ed., Netzari Press, USA.
Strong J.(1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J.(1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
AENT “Scripture taken from the Aramaic English New Testament Copiyright 2008. Used by permission of Netzari Press.”
ESV “Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.”
HNV The Hebrew Names Version is based off the World English Bible, an update of the American Standard Version of 1901. This version of the Bible is in the public domain.
YLT The Young’s Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God’s word. This version of the Bible is in the public domain.