Hebrew Roots/Trinity/The Trinity

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ORIGIN OF TRINITY DOCTRINE

Theological differences regarding “Jesus Christ” began to manifest in Constantine’s empire when two major opponents surfaced and debated whether Christ was a created being (Arius doctrine) or not created but rather coequal and coeternal to God his Father (Trinitarian doctrine). Constantine realized that his empire was being threatened by the doctrinal rift, so he began to pressure the church to come to terms with its differences.  Finally the emperor called a council at Nicea in 325 AD to resolve the dispute. Only 18% of all the bishops in the empire, attended.( 318 in all) Constantine manipulated, coerced and threatened them to be sure they voted for the Athanasius doctrine which agreed with his beliefs in Mithraism. Arius and all who supported his doctrine were condemned, his documents destroyed and the death penalty enacted for any caught with them.  The Nicean Creed was adopted but problems continued and in a few years, the Arian faction began to regain control. They became so powerful that Constantine restored them and denounced the Athanasian group. Arius’s exile was ended along with the bishops who sided with him and now the Athanasians were banished. When Constantine died (after being baptized by an Arian Bishop), his son reinstated the Arian philosophy and bishops and condemned the Athanasius group.

In the following years the two factions continued to struggle and finally the Arians were overthrown. The religious/political controversy caused widespread bloodshed and killing. In 381 AD, Emperor Theodosius (a Trinitarian) convened a council in Constantinople. Only Trinitarian bishops were invited to attend and the 150 bishops who attended voted to alter the Nicene creed to include the Holy Spirit as a part of the Godhead. The Trinity doctrine was now official for both the church and the state.by the 5th century.


THE ERROR IN THE CREEDS The Nicean creed says:

“I believe in one God: the Father Almighty, maker of heaven and earth, and of all things visible and invisible; And in one Lord Jesus Christ, the only begotten Son of God: begotten of his Father before all worlds, God our God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, through whom all things were made. . . true God of true God; .Begotten, not made, Being of one substance with the Father,

“We believe in the Holy Spirit, the Lord, the giver of Life, who proceeds from the Father and the Son. With the Father and the Son he is worshipped and glorified. ‘

Athanasius Creed says, in part:

“For there is one person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and co-eternal majesty.  “Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there as not three lords, but one Lord.”

“"The entire three Persons are co-eternal and co-equal with one another.” "He (the Son) is equal to the Father in His divinity, but inferior to the Father in His humanity.”

In pagan religions “three gods” or “trinities” was common and it satisfied the majority of people who had come from pagan backgrounds.and who were forced to adopt “Christianity" as the State religion, to adopt this concept of YHWH, as well as to continue in many other pagan traditions.

Hinduism embraced the triune godhead of Brahma, the god of creation ; Vishnu the god of maintenance and Siva the god of destruction. Of Egypt’s many trinities, the best known was Horus, Isis and Osiris.

So, according to these creeds, if we have three “Persons" who are co-equal and co-eternal in their divinity, then there are three ‘gods’ that are said to be one.

Whereas scripture says, “Hear, O Israel! YHWH our God, YHWH is one!” (Deuteronomy 6:4)

which Yeshua repeated .... “Jesus answered him, “the first of all the commandments is: Hear, O Israel, YHWH our God, YHWH is one .” “And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he.” (Mark 12:29, 32) Yeshua here is referring to God (his Father) in the third person. His only claim ever was to be the Messiah and the Son of God (Mark 8:29; 14:61) “Have we not all one Father? has not one God made us? ..... (Malachi 2:10) So, if there is only one God, then there cannot be three “Persons" who are co-equal.


THE BASIS OF TRINITARIAN ERROR The Trinitarian error was based on several wrong concepts regarding the nature of God and His manifestations. The basic error is a misunderstanding of the Hebrew word “elohim” which is used for “God’. The word “Elohim” has to do with power and might and it is not solely used for “God”, but refers to all beings upon which great power and might is conferred; such as heavenly messengers (angels), idols, judges or any other man who has received authority and power to execute judgement upon earth.

“Elohim” is a plural form of “El". It is used in this form for singular beings to denote the expansiveness of their power - not to express a plurality of persons, but the unending quality of their power and divinity (Rom.1:20) The Almighty is so infinite that a word in the singular form cannot express His greatness, power, and might. The Hebrew language conveys the concept of the infinite presence of power and might by using the plural form of the noun with the verb in the singular grammatical form. The usage of the verb in the singular means that it is not plural persons involved in the action, but only one. Such is the case in Genesis 1:26


When “elohim" is intended to be plural, then the plural form of the verb is used and it usually refers to angels. An example of this in Genesis 35:7. We see in Hebrews 2:7a that the Hebrew “elohim” in Psalm 8:5 has been translated as “angels” Also in Hebrews 1:6b, “elohim" in Psalm 97:7b is translated as “Let all the angels of God worship Him.”.

Thus we see that the word “Elohim” can be referring to heavenly messengers. In the English, we use a word borrowed from the Greek, “angels”. In Hebrew they are more often referred to as “malachim” (messengers).

The word “elohim” is also used for other deities, or idols, as in Exodus 12:12; 20:3, Numbers 33:4 (Genesis 31:30); Judges 11:24; 1 Samuel 5:7; 1 Kings 18:24-27

The word “elohim” Can Refer to judges and kings as in Exodus 21:6; 22:8-9; Psalm 82:1, 6-7

In Exodus Exodus 4:16, and in 7:1, it is used for a man (Moses); 1 Chronicles 28:6;

The misunderstanding of the usage of the plurality in “elohim”, was interpreted by the western ‘church’ theologians who had become divorced from their Hebraic roots, to interpret the meaning of the passages where “Elohim” says, “Let us make man.... ” (Gen.1:26) and Behold, the man has become as one of us” (Gen 3:22) “Come on, we will go down . (Gen 11:7).as a plurality of Persons within the godhead itself speaking.

The Hebraic understanding of these passages is that Yahweh was speaking to His angelic hosts, the sons of God who form His divine Council. See Psalm 8:4-6; 103:20-22; Isaiah 6:8

According to Scripture, the highest order of angels are called the sons of God and are part of the heavenly hosts who form His heavenly Council that makes decisions and acts on His behalf: “I watched until thrones were set in place and the Ancient of Days was seated; .... “A thousand thousands ministered to Him; ten thousand times ten thousand stood before Him. The court was seated, and the books were opened.” (Daniel 7:9-10) See also Daniel 4:17

According to the Nicene Creed, both the Son and the holy Spirit were evaluated to be of the same essence as the Father. This was based on the statement in Philippians 2: 6 that the Son was in the “form of God” prior to His incarnation. The word “form” is “morfe” in the Greek.

In the Aramaic Peshitta text of Philippians 2:6-7, the word “d’muta” is used twice which means ‘form’, ‘image’, ‘likeness’, ‘mold’, ‘example’, or ‘pattern’. In the Peshitta of Genesis 1:26 we find the same word “d’muta” is used as in Phillipians 2:6-7: “Let us make man in our image, after our likeness (“d’mut”)…”

So we see that the Son was made in the form/image/likeness or pattern of God, as Adam was originally created. They were both created after the same pattern, yet each of a different order of beings. The Son was made so much better than the angels and man was made of a lower order to the angels, but the principle is the same. This does not validate the manner in which the Nicene Creed interprets the Son being in the “form of God”.

The Son was the “firstborn of all creation” (Col.1:15) whereas the Father is without beginning and without end He is the uncreated One, Self-existent, Eternal, Unchanging, Ever-Present One - Revelation 1:8 “I am YHWH, and there is no other; There is no other God beside Me.” Isaiah 45:5