A SCRIPTURE based discussion of the Trinity

Keep_Smiling_4_Jesus

@Keep_Smiling_4_Jesus November 1 If One Holy God had inspired only grammatically singular words to describe One Holy God, then my faith belief about One Holy God would agree with you. One Holy God inspired mixture of singular and plural words to describe One plural unified God.

@Wolfgang November 1 Well, you are limiting God to your limited understanding of language ... and because your knowledge of figures of speech and certain use of words for particular emphasis is lacking, you put God in your "one plural unified God" box.

@Wolfgang November 1 What you don't seem to realize that your words "one unified plural" actually show that you have plural God-persons/voices ... but NOT one God. Your God is a team, a family, a group, a choir, etc.

If Holy God inspired wording does not align well with your faith belief ideas about One God, then those words must be symbolic to you (avoids literal truth).

Who is "The First and The Last" ? How truthful are the words Jesus spoke in Revelation 22:13 ?

Isaiah 44:6-7 LEB => Thus says יהוה Yahweh, the king of Israel, and its redeemer, יהוה Yahweh of hosts: “I am the first, and I am the last, and there is no god besides me. And who is like me? Let him proclaim it! And let him declare it and set it in order for me since I established an eternal people and things that are to come, and let them tell them the things that are coming.

Revelation 22:12-16 LEB => “Behold, I am coming quickly, and my reward is with me, to repay each one according to what his deeds are! I am the Alpha and the Omega, the first and the last, the beginning and the end.” Blessed are the ones who wash their robes, so that their authority will be over the tree of life and they may enter into the city through the gates. Outside are the dogs and the sorcerers and the sexually immoral people and the murderers and the idolaters and everyone who loves and who practices falsehood. “I, Jesus, sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”

Did the Apostle Paul describe Jesus incorrectly in Philippians 2:5-11, especially existing in the form of plural אלהים God (not plan of God) ?

Philippians 2:5-11 LEB (with Hebrew words for Jewish usual translation of יהוה as Lord & אלהים as God in LXX) => Think this in yourselves which was also in Christ Jesus, who, existing in the form of אלהים God, did not consider being equal with אלהים God something to be grasped, but emptied himself by taking the form of a slave, by becoming in the likeness of people. And being found in appearance like a man, he humbled himself by becoming obedient to the point of death, that is, death on a cross. Therefore also אלהים God exalted him and graciously granted him the name above every name, so that at the name of Jesus every knee should bow, of those in heaven and of those on earth and of those under the earth, and every tongue confess that Jesus Christ is יהוה Lord, to the glory of אלהים God the Father.

Describing pre-existing spiritual form of Jesus is challenging: Jesus experienced אלהים God's Glory (John 17:5) and אלהים God's Love (John 17:24) before אלהים God created physical realm out of nothing. Humanly not know how to describe One plural אלהים God spiritual essence that existed before physical creation: includes three names in Deuteronomy 6:4 יהוה אלהינו יהוה  (We => אלהים has 1st person plural pronoun suffix)

Faithlife Corporation is offering Making Sense of the Trinity: Three Crucial Questions (Three Crucial Questions) for Free in November 2021.

Despite the common use of the phrase Father, Son, and Holy Spirit, many Christians and plenty of nonbelievers lack an understanding of the doctrine of the Trinity. This often is a barrier to faith or growth, but one that can be overcome when explored openly and thoroughly. The Trinity has much to teach us about the essence of God and our relationships with one another.

In Making Sense of the Trinity: Three Crucial Questions, Millard J. Erickson demonstrates the biblical foundation, logic, and importance of the Trinity as he answers three questions:

* Is the doctrine of the Trinity biblical?

* Does the doctrine of the Trinity make sense?

* Does the doctrine of the Trinity make any difference?

Making Sense of the Trinity is perfect for scholars, pastors, students, and theologians. The Logos edition of this volume is fully searchable and easily accessible. Scripture passages link directly to your preferred translation, and important theological concepts link to dictionaries, encyclopedias, and a wealth of other resources in your digital library.

Introduction begins:

To those outside the Christian faith, the doctrine of the Trinity seems a very strange teaching indeed. It seems to violate logic, for it claims that God is three and yet that he is one. How can this be? 

 Millard J. Erickson, Making Sense of the Trinity, 3 Crucial Questions (Grand Rapids, MI: Baker Academic, 2000), 13.

Question "How can this be?" reminds me of @Wolfgang logic:

@Wolfgang November 1 What you don't seem to realize that your words "one unified plural" actually show that you have plural God-persons/voices ... but NOT one God. Your God is a team, a family, a group, a choir, etc.

My faith believes Holy unified plural God truth is consistent with absolutely amazing attention to detail. My primary interpretation approach is literal Scripture text meaning first. Prophecy fulfillment shows literal items matching "symbolic" description. 🙏Prayers include discernment insight as prophecy is fullfilled as God perfectly allows.

Was Jesus incorrect to command disciples to be ye believing in me (Jesus) the same as be ye believing in God ?

πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε (John 14:1 SBLGNT words spoken by Jesus to disciples)

πιστεύετε - to believe - verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

εἰς - in - preposition

τὸν - the - article, accusative, singular, masculine (accusative case shows object of preposition εἰς)

θεόν, - God - noun, accusative, singular, masculine (grammatical case, number, gender agrees with article)

καὶ - also - adverb/particle, emphatic

εἰς - in - preposition

ἐμὲ - me - pronoun, personal, 1st person, accusative, singular (accusative case shows object of preposition εἰς)

πιστεύετε - to believe: verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

Christian Theology, 3rd ed. (2013) by Millard J. Erickson is available for purchase. My Logos library has Christian Theology, 2nd ed. (1998), whose 16th chapter (out of 60) has:

Chapter Summary

The Bible does not explicitly teach the trinitarian view of God, but the teachings that God is one and that three persons are God clearly imply this view. Christianity is the only major religion that makes this claim about God. Numerous attempts have been made to understand this profound truth. Some have led to distortions of this very important doctrine. While we may never fully comprehend this difficult doctrine, there are analogies that can help us understand it more fully. Properly understood, this doctrine has profound practical implications for the Christian life.

Study Questions

• Why is the doctrine of the Trinity so unique among the various religions of the world?

• Why does forming a position on the Trinity require all the skills involved in systematic theology?

• Explain the biblical evidence for the deity of three.

• In which book of the Bible do we find the strongest evidence of a coequal Trinity? Explain why this is so.

• How do the various historical views of the Trinity influence society today? How may they be disputed?

• What are the essential elements of the doctrine of the Trinity? How do they help our understanding and deepen our faith?

• What do analogies contribute to our understanding?

In the doctrine of the Trinity, we encounter one of the truly distinctive doctrines of Christianity. Among the religions of the world, the Christian faith is unique in making the claim that God is one and yet there are three who are God. Although it seems on the surface to be a self-contradictory doctrine and is not overtly or explicitly stated in Scripture, nevertheless, devout minds have been led to it as they sought to do justice to the witness of Scripture.

The doctrine of the Trinity is crucial for Christianity. It is concerned with who God is, what he is like, how he works, and how he is to be approached. Moreover, the question of the deity of Jesus Christ, which has historically been a point of great tension, is very much wrapped up with our understanding of the Trinity.

The position we take on the Trinity will also answer several questions of a practical nature. Whom are we to worship—Father only, Son, Holy Spirit, or the Triune God? To whom are we to pray? Is the work of each to be considered in isolation from the work of the others, or may we think of the atoning death of Jesus as somehow the work of the Father as well? Should the Son be thought of as the Father’s equal in essence, or should he be relegated to a somewhat lesser status?

Formulating a position on the Trinity is a genuine exercise in systematic theology, calling forth all the skills discussed in the opening chapters. Since the Trinity is not explicitly taught in Scripture, we will have to put together complementary themes, draw inferences from biblical teachings, and decide on a particular type of conceptual vehicle to express our understanding. In addition, because the formulation of the doctrine has had a long and complex history, we will have to evaluate past constructions against the background of their period and culture, and to enunciate the doctrine in a way that will be similarly appropriate for our age.

We will begin our study of the Trinity by examining the biblical basis of the doctrine, since this is fundamental to all else that we do here. Then we will examine various historical statements of the doctrine, noting particular emphases, strengths, and weaknesses. Finally, we will formulate our own statement for today, attempting to illustrate and clarify its tenets in such a way as to make it meaningful for our time.

 Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 346–348.

Keep Smiling 😊

[Deleted User]

If Holy God inspired wording does not align well with your faith belief ideas about One God, then those words must be symbolic to you (avoids literal truth).

The words convey literal truth ... and God does so via (a) words which are used in their normal literal meaning or (b) words which - for the purpose of emphasis (!) - are used as part of a figure of speech.

I suggest to learn something about figures of speech as used in Scripture. Figures of Speech Used in the Bible by E.W. Bullinger is available in Logos library ( https://www.logos.com/product/1951/figures-of-speech-used-in-the-bible-explained-and-illustrated ).

From the description on the Logos website:

In his book, Bullinger describes in great detail 217 distinct figures of speech. Each idiom includes the pronunciation and etymology, as well as passages of Scripture in which it appears along with a full explanation. Throughout the work Bullinger covers nearly 8,000 passages with idioms in them in this extensive resource which covers 1,104 pages in print.

How literally do you interpret scripture? When you go to study a passage do you exegete the figures of speech or do you assume they are taken literally? If you recognize a possible figure of speech in a passage do you follow the principles of interpreting that type of figure? E. W. Bullinger’s classic work, Figures of Speech Used in the Bible, exhaustively describes and illustrates each figure of speech as it is found is scripture carefully explaining how each one has certain guidelines for proper interpretation. This helps ensure that you are not interpreting by a rigid literalism nor speculatively reading all kinds of meaning into a passage outside of the normal boundaries for interpreting that particular figure of speech.

And btw, I am not talking about symbolizing or spiritualizing text ...

Keep_Smiling_4_Jesus

@Keep_Smiling_4_Jesus November 2 If Holy God inspired wording does not align well with your faith belief ideas about One God, then those words must be symbolic to you (avoids literal truth).

@Wolfgang November 2 The words convey literal truth ... and God does so via (a) words which are used in their normal literal meaning or (b) words which - for the purpose of emphasis (!) - are used as part of a figure of speech.

@Wolfgang November 2 I suggest to learn something about figures of speech as used in Scripture. Figures of Speech Used in the Bible by E.W. Bullinger is available in Logos library ( https://www.logos.com/product/1951/figures-of-speech-used-in-the-bible-explained-and-illustrated ).

Searching Bullinger for <jn14.1> finds one result:

Repetitio; or, Repetition

Repetition of the same Word or Words irregularly in the same Passage

This name is generally given as an alternative to the figure of Geminatio or Epizeuxis. But as that figure already has several names, and there is another form of repetition which seems to be without a name, we have appropriated Repetitio (i.e., Repetition), to that form which comes under none of the figures already enumerated.

A word or words are repeated, not in immediate succession, as in Epizeuxis; not at the beginning, middle, or end of sentences (as in those just treated); not at definite intervals; but frequently in the same passage and irregularly for the sake of emphasizing and calling attention to it.

The name clearly defines the nature of the figure, which may frequently be met with. We append a few examples:—

Ezek. 36:23–29.—Here the words “you” and “your” are very frequently thus repeated, giving great emphasis to the whole of this precious promise for Israel in the latter day. The use of this figure strongly forbids the interpretation of this passage to any but Israel (verses 22, 32).

John 14:1–4.—The repetition of the pronouns “I” and “you” emphasizes the fact that nothing is to come between the Lord and the hearts of His people, so that His promised return may be the object ever before them.

 Ethelbert William Bullinger, Figures of Speech Used in the Bible (London; New York: Eyre & Spottiswoode; E. & J. B. Young & Co., 1898), 263.

John 14:1-7 LEB => “Do not let your hearts be troubled. You believe in God; believe also in me. In my Father’s house there are many dwelling places; but if not, I would have told you, because I am going away to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to myself, so that where I am, you may be also. And you know the way where I am going.” Thomas said to him, “יהוה Lord, we do not know where you are going. How are we able to know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you know him and have seen him.”

To me, Bullinger's Repetition of pronouns in John 14:1-7 could include "me" & "my" along with "I" and "you"

Jewish Rabbi Jesus came to fulfill Torah teaching, whose 613 commands include: Exodus 20:3-6 LEB => “There shall be for you no other gods before me. “You shall not make for yourself a divine image with any form that is in the heavens above or that is in the earth below or that is in the water below the earth. You will not bow down to them, and you will not serve them, because I am יהוה Yahweh your אלהים God, a jealous אלהים God, punishing the guilt of the parents on the children on the third and on the fourth generations of those hating me, and showing loyal love to thousands of generations of those loving me and of those keeping my commandments.

Repeating question: Was Jesus incorrect to command disciples to be ye believing in me (Jesus) the same as be ye believing in God ?

πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε (John 14:1 SBLGNT words spoken by Jesus to disciples)

πιστεύετε - to believe - verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

εἰς - in - preposition

τὸν - the - article, accusative, singular, masculine (accusative case shows object of preposition εἰς)

θεόν, - God - noun, accusative, singular, masculine (grammatical case, number, gender agrees with article)

καὶ - also - adverb/particle, emphatic

εἰς - in - preposition

ἐμὲ - me - pronoun, personal, 1st person, accusative, singular (accusative case shows object of preposition εἰς)

πιστεύετε - to believe: verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

If believe The Father and Jesus are One יהוה, then "Be ye believing" in Jesus is "Be ye believing" in אלהים God.

If believe the man Jesus cannot be אלהים God, then "Be ye believing" in Jesus the same as אלהים God violates part of the Ten Commandments, which gives the jealous אלהים God reason to punish (from elevating the man Jesus to be believed as אלהים God). If the man Jesus cannot be אלהים God, then what words of Jesus can be trusted ? (certainly not John 14:1 command "Be ye believing" in Jesus the same as אלהים God).

Keep Smiling 😊

[Deleted User]

@Keep_Smiling_4_Jesus wrote...

Repeating question: Was Jesus incorrect to command disciples to be ye believing in me (Jesus) the same as be ye believing in God ?

Where did Jesus say or command that his disciples should believe the same concerning him (Jesus( and God (Jesus' Father in heaven) ?? Why os it seemingly impossible for you to read and understand most simple and plain sentences and text??

Your inclusion above of you Logos search for Bullinger and John 14:1 shows that you apparently did NOT understand my earlier comment and encouragement about learning about figures of speech and how such are used in the Bible at all ....

The point remains: YOU have a man-God / God-man; you have a choir of three persons/voices as your God .... Scripture does NOT !

Truth

If you set up a straw man and knock it down, you are a Don Quixote.

[Deleted User]

If you set up a straw man and knock it down, you are a Don Quixote.

A`re you again speaking about yourself?

Keep_Smiling_4_Jesus

@Keep_Smiling_4_Jesus November 2  wrote...

Repeating question: Was Jesus incorrect to command disciples to be ye believing in me (Jesus) the same as be ye believing in God ?

πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε (John 14:1 SBLGNT words spoken by Jesus to disciples)

πιστεύετε - to believe - verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

εἰς - in - preposition

τὸν - the - article, accusative, singular, masculine (accusative case shows object of preposition εἰς)

θεόν, - God - noun, accusative, singular, masculine (grammatical case, number, gender agrees with article)

καὶ - also - adverb/particle, emphatic

εἰς - in - preposition

ἐμὲ - me - pronoun, personal, 1st person, accusative, singular (accusative case shows object of preposition εἰς)

πιστεύετε - to believe: verb, present, active, indicative, 2nd person, plural "Be ye believing" (present = continuous action in present time)

If believe The Father and Jesus are One יהוה, then "Be ye believing" in Jesus is "Be ye believing" in אלהים God.

If believe the man Jesus cannot be אלהים God, then "Be ye believing" in Jesus the same as אלהים God violates part of the Ten Commandments, which gives the jealous אלהים God reason to punish (from elevating the man Jesus to be believed as אלהים God). If the man Jesus cannot be אלהים God, then what words of Jesus can be trusted ? (certainly not John 14:1 command "Be ye believing" in Jesus the same as אלהים God).

@Wolfgang November 3 Where did Jesus say or command that his disciples should believe the same concerning him (Jesus( and God (Jesus' Father in heaven) ??

Where question reminded me of the parable of the sower where one with hard soil (heart) asks: "Where is the seed ?" after birds (our spiritual adversary) has taken (stolen) seed away.

@Wolfgang November 3 Why os it seemingly impossible for you to read and understand most simple and plain sentences and text??

Humanly wonder how much Scripture is simply hidden (stolen) from your view because you believe ONE God should be interpreted as ONE voice, instead of correctly interpreting ONE as unified spiritual essence/nature (changing view for three voices in אלהים God from tritheism to Tri-Unity).

@Wolfgang November 3 Your inclusion above of you Logos search for Bullinger and John 14:1 shows that you apparently did NOT understand my earlier comment and encouragement about learning about figures of speech and how such are used in the Bible at all ....

Bullinger figure of speeches has John 14:1 only once (Repetition). Curious what figure(s) of speech you see in John 14:1-7 ?

John 14:1-7 LEB => “Do not let your hearts be troubled. You believe in God; believe also in me. In my Father’s house there are many dwelling places; but if not, I would have told you, because I am going away to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to myself, so that where I am, you may be also. And you know the way where I am going.” Thomas said to him, “יהוה Lord, we do not know where you are going. How are we able to know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you know him and have seen him.”

@Wolfgang November 3 The point remains: YOU have a man-God / God-man; you have a choir of three persons/voices as your God .... Scripture does NOT !

Messianic Christology by Arnold G. Fruchtenbaum includes Other Lines of Evidence, which has:

The Unity of the Godhead

The Shema—Deuteronomy 6:4

Everything which has been said so far rests firmly on the Hebrew language of the Scriptures. If we are to base our doctrine on the Scriptures alone, we have to say that on the one hand they affirm God’s unity, while at the same time they tend towards the concept of a compound unity allowing for a plurality in the Godhead.

This idea of plurality within the Godhead is consistently rejected by Judaism despite all of the evidence discussed so far, and invariably the argument returns to Deuteronomy 6:4 as final evidence of the singular nature of God.

“Shema Yisroel Adomi Elohenu Adonai Echad.”

6:4 “Hear, O Israel! The Lord is our God, the Lord is one! (nasb)

Deuteronomy 6:4, known as the Shema, has always been Israel’s great confession. It is this verse more than any other which is used to affirm the fact that God is one and to contradict the concept of plurality in the Godhead. But is it a valid use of this verse?

It should be pointed out, first of all, that the very words “our God” are actually in the plural in Hebrew—literally “our Gods.” The main argument, however, lies in the word “one,” which is the Hebrew word echad. A quick glance through the verses in the Hebrew text where this word is used will show that the word echad does not mean an “absolute one,” but a “compound one.”

For example, in Genesis 1:5, the combination of evening and morning comprise one [echad] day. In Genesis 2:24, a man and a woman come together in marriage “and the two shall become one [echad] flesh.” In Ezra 2:64, we are told that the whole assembly was as one [echad], though of course, it was composed of numerous people. Ezekiel 37:17 provides a rather striking example where two sticks are combined to become one [echad]. Thus, use of the word echad in Scripture shows it to be a compound unity, not an absolute unity.

There is a Hebrew word which does mean an absolute unity and that is the word yachid. This word is used in numerous places with the emphasis being on the meaning of “only one.” If Moses had intended to teach God’s absolute oneness as opposed to His compound oneness, this would have been a far more appropriate word to have used. In fact, Maimonides noted the strength of yachid and chose to use it in his “Thirteen Articles of Faith” in place of echad. However, Deuteronomy 6:4, the Shema, does not use yachid in reference to God.

 Arnold G. Fruchtenbaum, Messianic Christology: A Study of Old Testament Prophecy Concerning the First Coming of the Messiah (Tustin, CA: Ariel Ministries, 1998), 108.

Logos Bible Search for <Lemma = lbs/he/יָחִיד> in Lexham Hebrew Bible finds three יחיד yachid (only) occurrences in Torah, The Books of Moses:

Genesis 22:1-19 LEB => And it happened that after these things, אלהים God tested Abraham. And he said to him, “Abraham!” And he said, “Here I am.” And he said, “Take your son, your יחיד only child, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains where I will tell you.” And Abraham rose up early in the morning and saddled his donkey. And he took two of his servants with him, and Isaac his son. And he chopped wood for a burnt offering. And he got up and went to the place which אלהים God had told him. On the third day Abraham lifted up his eyes, and he saw the place at a distance. And Abraham said to his servants, “You stay here with the donkey, and I and the boy will go up there. We will worship, then we will return to you.” And Abraham took the wood of the burnt offering and placed it on Isaac his son. And he took the fire in his hand and the knife, and the two of them went together. And Isaac said to Abraham his father, “My father!” And he said, “Here I am, my son.” And he said, “Here is the fire and the wood, but where is the lamb for a burnt offering?” And Abraham said, “אלהים God will provide the lamb for a burnt offering, my son.” And the two of them went together. And they came to the place that אלהים God had told him. And Abraham built an altar there and arranged the wood. Then he bound Isaac his son and placed him on the altar atop the wood. And Abraham stretched out his hand and took the knife to slaughter his son. And the angel of Yahweh called to him from heaven and said, “Abraham! Abraham!” And he said, “Here I am.” And he said, “Do not stretch out your hand against the boy; do not do anything to him. For now I know that you are one who fears אלהים God, since you have not withheld your son, your יחיד only child, from me.” And Abraham lifted up his eyes and looked. And behold, a ram was caught in the thicket by his horns. And Abraham went and took the ram, and offered it as a burnt offering in place of his son. And Abraham called the name of that place “יהוה Yahweh will provide,” for which reason it is said today, “on the mountain of יהוה Yahweh it shall be provided.” And the angel of יהוה Yahweh called to Abraham a second time from heaven. And he said, “I swear by myself, declares יהוה Yahweh, that because you have done this thing and have not withheld your son, your יחיד only child, that I will certainly bless you and greatly multiply your offspring as the stars of heaven, and as the sand that is by the shore of the sea. And your offspring will take possession of the gate of his enemies. All the nations of the earth will be blessed through your offspring, because you have listened to my voice.” And Abraham returned to his servants, and they got up and went together to Beersheba. And Abraham lived in Beersheba.

FYI: יחיד yachid was assigned Hebrew Strongs # 3173

Keep Smiling 😊

[Deleted User]

@Keep_Smiling_4_Jesus wrote

If believe The Father and Jesus are One יהוה, then "Be ye believing" in Jesus is "Be ye believing" in אלהים God.

If believe the man Jesus cannot be אלהים God, then "Be ye believing" in Jesus the same as אלהים God violates part of the Ten Commandments, which gives the jealous אלהים God reason to punish (from elevating the man Jesus to be believed as אלהים God). If the man Jesus cannot be אלהים God, then what words of Jesus can be trusted ? (certainly not John 14:1 command "Be ye believing" in Jesus the same as אלהים God).

Your "IF ..." statements are based on unbiblical false assumptions. Bases on those errors you then draw false conclusions ... (but of course are unwilling to go by the actual Bible text)

@Wolfgang November 3 Where did Jesus say or command that his disciples should believe the same concerning him (Jesus( and God (Jesus' Father in heaven) ??

@Keep_Smiling_4_Jesus Where question reminded me of the parable of the sower where one with hard soil (heart) asks: "Where is the seed ?" after birds (our spiritual adversary) has taken (stolen) seed away.

A rather lousy copout and attack on the person because of your unwillingness to actually check your ideas against scripture text.

@Wolfgang November 3 Why os it seemingly impossible for you to read and understand most simple and plain sentences and text??

@Keep_Smiling_4_Jesus Humanly wonder how much Scripture is simply hidden (stolen) from your view because you believe ONE God should be interpreted as ONE voice, instead of correctly interpreting ONE as unified spiritual essence/nature (changing view for three voices in אלהים God from tritheism to Tri-Unity).

Why then are you using supposedly Jewish based speculating to present what is supposedly hidden as if you had some God-given insights ?

Your 3 voices God-choir is just not found in Scripture, only in your private theology .... Eh, which of your 3 God-voices is actually spoken of in those hundreds or thousands of places where God is acting and speaking in the singular?

Keep_Smiling_4_Jesus

@Keep_Smiling_4_Jesus November 2

If believe The Father and Jesus are One יהוה, then "Be ye believing" in Jesus is "Be ye believing" in אלהים God.

If believe the man Jesus cannot be אלהים God, then "Be ye believing" in Jesus the same as אלהים God violates part of the Ten Commandments, which gives the jealous אלהים God reason to punish (from elevating the man Jesus to be believed as אלהים God). If the man Jesus cannot be אלהים God, then what words of Jesus can be trusted ? (certainly not John 14:1 command "Be ye believing" in Jesus the same as אלהים God).

@Wolfgang November 10 Your "IF ..." statements are based on unbiblical false assumptions. Bases on those errors you then draw false conclusions ... (but of course are unwilling to go by the actual Bible text)

Notably lacking in @Wolfgang reply in "A SCRIPTURE based discussion" is Scripture showing any unbiblical false assumption(s) for me. Again, your words "(but of course are unwilling to go by the actual Bible text)" simply describes you & your rejection of what Jewish Rabbi Jesus said in John 14:1 to Jewish disciples of Jesus at the last Pesach (Passover) before Holy human body of Jesus was sacrificed as an unblemished sin offering.

What figure of speech describes πιστεύετε "Be ye believing" beginning & ending the John 14:1 phrase spoken by Jesus ?

Eight Koine Greek Bible words were spoken by Jewish Rabbi Jesus to Jewish disciples of Jesus in John 14:1

πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε (John 14:1 SBLGNT)

πιστεύετε - to believe - verb, present, active, indicative/imperative, 2nd person, plural "Be ye believing" (continuous action in present time)

εἰς - in - preposition

τὸν - the - article, accusative, singular, masculine (accusative case shows object of preposition εἰς)

θεόν, - God - noun, accusative, singular, masculine (grammatical case, number, gender agrees with article)

καὶ - also - adverb/particle, emphatic

εἰς - in - preposition

ἐμὲ - me - pronoun, personal, 1st person, accusative, singular (accusative case shows object of preposition εἰς)

πιστεύετε - to believe: verb, present, active, indicative/imperative, 2nd person, plural "Be ye believing" (continuous action in present time)

@Wolfgang November 3 Where did Jesus say or command that his disciples should believe the same concerning him (Jesus( and God (Jesus' Father in heaven) ??

@Keep_Smiling_4_Jesus November 4 Where question reminded me of the parable of the sower where one with hard soil (heart) asks: "Where is the seed ?" after birds (our spiritual adversary) has taken (stolen) seed away.

@Wolfgang November 10 A rather lousy copout and attack on the person because of your unwillingness to actually check your ideas against scripture text.

One more time for your words "your unwillingness to actually check your ideas against scripture text." really describing yourself (my reply on November 4 included John 14:1 three times: original biblical Greek scripture text, modern English transaction, & a figure of speech).

@Wolfgang November 3 Why os it seemingly impossible for you to read and understand most simple and plain sentences and text??

@Keep_Smiling_4_Jesus Humanly wonder how much Scripture is simply hidden (stolen) from your view because you believe ONE God should be interpreted as ONE voice, instead of correctly interpreting ONE as unified spiritual essence/nature (changing view for three voices in אלהים God from tritheism to Tri-Unity).

@Wolfgang November 10 Why then are you using supposedly Jewish based speculating to present what is supposedly hidden as if you had some God-given insights ?

Reflective question: why are you using your one spiritual impression (came to mean God only has one voice to you) for Bible interpretation ?

Thankful to be learning Jewish culture and context that One plural אלהים God is helping me to grow in Holiness (opening my eyes & heart to love ❤️ God). My intense desire is to Be Holy as אלהים God is Holy ❤️. Bible was written by Jews or humans familiar with Jewish culture & customs.

@Wolfgang November 10 Your 3 voices God-choir is just not found in Scripture, only in your private theology .... Eh, which of your 3 God-voices is actually spoken of in those hundreds or thousands of places where God is acting and speaking in the singular?

All three voices can choose to simultaneously speak together as One God. Scripture has mix of singular and plural words inspired by One unique God to describe One unique God. Some Biblical passages uniquely identify each God voice while other passages have God voices unified as One.

My prayers 🙏 often express Thanks to One Holy God. Sometimes my prayers specifically Thank one of God's voices (as each voice is unique).

Human singular voice analogy is three part choir of three persons singing the same words harmoniously so voices blend together to create a marvelous musical expression. Unity of One unique plural אלהים God is spiritually different than three human persons (or three gods).

Keep Smiling 😊

[Deleted User]

Notably lacking in @Wolfgang reply in "A SCRIPTURE based discussion" is Scripture showing any unbiblical false assumption(s) for me. Again, your words "(but of course are unwilling to go by the actual Bible text)" simply describes you & your rejection of what Jewish Rabbi Jesus said in John 14:1 to Jewish disciples of Jesus at the last Pesach (Passover) before Holy human body of Jesus was sacrificed as an unblemished sin offering.

Nothing lacking on my part as you mention the very scriptures. Problem is that you keep adding to Scripture ...

What figure of speech describes πιστεύετε "Be ye believing" beginning & ending the John 14:1 phrase spoken by Jesus ?

I mrntioned that you show a general lack of understanding figures of speech and how they are used in Scripture ... nothing specific to John 14:1. But your comment shows again what I had mentioned to be the case ...

Human singular voice analogy is three part choir of three persons singing the same words harmoniously so voices blend together to create a marvelous musical expression. Unity of One unique plural אלהים God is spiritually different than three human persons (or three gods).

I thought God in His Word communicated so that humans could understand what was revealed .... I guess, I am just not "God" enough to make such a claim as you do here with your "spiritually different" ... you must be on a divine spirit superhuman plane

Keep_Smiling_4_Jesus

@Keep_Smiling_4_Jesus November 10 Notably lacking in @Wolfgang reply in "A SCRIPTURE based discussion" is Scripture showing any unbiblical false assumption(s) for me. Again, your words "(but of course are unwilling to go by the actual Bible text)" simply describes you & your rejection of what Jewish Rabbi Jesus said in John 14:1 to Jewish disciples of Jesus at the last Pesach (Passover) before Holy human body of Jesus was sacrificed as an unblemished sin offering.

@Wolfgang November 10 Nothing lacking on my part as you mention the very scriptures. Problem is that you keep adding to Scripture ...

Jewish principle is stringing pearls, quite similar to Sola Scriptura (scripture explains scripture). Noted no scripture counterpoints to my original language understanding of Jewish Scripture word usage (have noted your dislike for Hebrew words that disagree with your faith belief ideas).

@Keep_Smiling_4_Jesus November 10 What figure of speech describes πιστεύετε "Be ye believing" beginning & ending the John 14:1 phrase spoken by Jesus ?

@Wolfgang November 10 I mrntioned that you show a general lack of understanding figures of speech and how they are used in Scripture ... nothing specific to John 14:1. But your comment shows again what I had mentioned to be the case ...

From many comments, have received impression of "figures of speech" being your escape excuse explaining away unity of One plural e-lo-HEEM אלהים God: e.g. plural of majesty "we are not amused"

Worn-out humour. ‘We are not amused’; so Queen Victoria baldly stated a fact that was disconcerting to someone; yet the thing was very likely amusing in its nature; it did not amuse the person whose amusement mattered, that was all. The writer’s Queen Victoria is his public, & he would do well to keep a bust of the old Queen on his desk with the legend ‘We are not amused’ hanging from it. His public will not be amused if he serves it up the small facetiae that it remembers long ago to have taken delight in. We recognize this about anecdotes, avoid putting on our friends the depressing duty of simulating surprise, & sort our stock into chestnuts & still possibles. Anecdotes are our pounds, & we take care of them; but of the phrases that are our pence we are more neglectful. Of the specimens of worn-out humour exhibited below nearly all have had point & liveliness in their time; but with every year that they remain current the proportion of readers who ‘are not amused’ to those who find them fresh & new inexorably rises.

 H. W. Fowler, “Worn-out Humour,” A Dictionary of Modern English Usage (Oxford; London: The Clarendon Press; Humphrey Milford, 1926), 734–735.

Found historical insight for "we are not amused"

An example of this is found in the oft-quoted words of Britain’s Queen Victoria when she saw an imitation of herself by Alexander Grantham Yorke. The Queen responded, “We are not amused.”

 David A. Reed and John R. Farkas, Mormons: Answered Verse by Verse, electronic ed. (Grand Rapids: Baker Book House, 1992), 40.

Possibly Queen Victoria saw imitation of herself not enjoying being an imitation in the Queen's presence. Also could have been humour reaction (spoken tongue in cheek).

Searching Bullinger's Figure of Speeches for Genesis 1:26 found:

Hendiadys; or, Two for One

Two words used, but one thing meant

Hen-dī´-a-dy̆s, from ἕν (hen), one, διὰ (dia), by, δίς (dis) two (from δύο, two). Lit., one by means of two. Two words employed, but only one thing, or idea, intended. One of the two words expresses the thing, and the other (of synonymous, or even different, signification, not a second thing or idea) intensifies it by being changed (if a noun) into an adjective of the superlative degree, which is, by this means, made especially emphatic.

The figure is truly oriental, and exceedingly picturesque. It is found in Latin as well as in Hebrew and Greek, and is very frequently used in both Old and New Testaments.

The two words are of the same parts of speech: i.e., two nouns (or two verbs) always joined together by the conjunction “and.” The two nouns are always in the same case.

. . .

1. Nouns

Gen. 1:26.—“Let us make man in our image, after our likeness”: i.e., in the likeness of our image. Not two things but one, though two words are employed.

 Ethelbert William Bullinger, Figures of Speech Used in the Bible (London; New York: Eyre & Spottiswoode; E. & J. B. Young & Co., 1898), 657,659.

Search for "we are not amused" in my Logos library also found:

The Trinity in Genesis

In Genesis 1:26, God (Heb. Elohim) refers to Himself in the plural: “Let Us make man in Our image, according to Our likeness.” The plural recurs again in Genesis 3:22: “Then the Lord [Heb. Yahweh] God said, ‘Behold, the man has become like one of Us, to know good and evil.’ ” And once again in Genesis 11:7: “Come, let Us go down and there confuse their language.”

The use of the plural to describe God has not failed to attract Christian exegetical attention throughout the years. Commenting on Genesis 1:26, St. Augustine said, “because [man] is made in the image of the Trinity, consequently it was said, ‘in Our image.’ ” Commenting on Genesis 3:22, St. Ephraim the Syrian wrote, “By saying, ‘He has become like one of Us,’ [the writer] symbolically reveals the Trinity.” These Fathers have had their share of modern counterparts throughout the years who have also suggested the plural as indicating the Trinitarian nature of God.

There is, however, a need for careful nuance as we interpret this passage. The original writer is not advancing an overt Trinitarianism. There is no suggestion that he knew God was three as well as one, and the plural found here is rarely found again outside of these passages in Genesis where God speaks in power and judgment. (Isaiah 6:8 is the only other example: “Whom shall I send, / And who will go for Us?”) The God of Israel is portrayed as a single Person, not a Trinity, for the revelation of the true Trinitarian nature of the Godhead would await the Incarnation of the Son of God. Most likely these plural references are what some have called the “plural of majesty,” or the “plural of fullness,” and are used to indicate His immense sovereignty. Even in English, the monarch expresses sovereignty by making decrees using the personal plural (as in Queen Victoria’s famous, “We are not amused”). We note the same linguistic phenomenon in the Quran, where Allah often speaks in the plural, without any suggestion of a Trinity of Persons.

If the Old Testament were simply human literature, no different from other literature of the ancient Near East, that would be the end of it. But Christians affirm that as well as being human literature, it is also the Word of God, and carries meaning deeper than that intended by its authors (compare 1 Pet. 2:10–12). Thus St. Ephraim said that the Trinity is revealed “symbolically”—or, as we should say, prophetically. The author of Genesis might simply have meant to show the fullness of God’s majesty. We Christians know that this fullness subsists in three divine Persons, Father, Son, and Holy Spirit, and we find this Trinitarian fullness hidden in the divine plurals of Genesis.

This later Christian perspective allows us to see even deeper into the historical text and to read it in a Trinitarian way. Obviously, the God of Israel is the Father of our Lord Jesus Christ. It is the Father who was worshipped by Israel in the Old Testament days—the Temple was the House of Yahweh, and Christ says that the Temple is also His Father’s House (John 2:16)—thus the Father is that Yahweh who was worshipped in the Old Testament. We affirm this identity of Yahweh with the Father in the Creed when we say, “I believe in one God, the Father Almighty.”

But the Father is revealed, manifested, and known only in His Son. Just as a man is known through his mind and word and reason, so the Father is known through His Word, His divine Logos. “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18). Christ is thus the visible “image of the invisible God” (Col. 1:15). It follows then that all revelations of the Father are through the Son (which is why the Incarnation of God was the Incarnation of the Son, and not of the Father or the Spirit). When God appeared in an Old Testament theophany, it was the divine Logos who appeared, as the revelatory image of the Father. That is why St. John says that Isaiah “saw [Christ’s] glory and spoke of Him” (John 12:41). When did Isaiah see Christ’s glory? At his vision of the glory of God in the Temple, narrated in Isaiah 6:1ff: “I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple.” Isaiah saw the thrice-holy Yahweh of Hosts. Yet St. John says that Isaiah saw Christ, for Yahweh, God the Father, manifests Himself through His divine Logos. The Fathers were not wrong to see all Old Testament theophanies as manifestations of the divine Logos.

This vision continues to be expressed in our Orthodox hymnography as well: Kassia, in her famous hymn sung on the Bridegroom Matins of Holy Week, writes of Jesus, “Once Eve heard Your footsteps in Paradise in the cool of the day.” She is referring, of course, to Yahweh’s approach to the erring Eve and Adam in the Garden of Eden after their fall, when they heard His footsteps and went and hid themselves (Gen. 3:8). Kassia identifies this Yahweh with Christ, continuing in the biblical tradition that sees the Father, Yahweh, God of Israel, manifesting Himself through His coeternal Son.

Is the Trinity in the Old Testament? Exegetically, no. “Symbolically” (to use St. Ephraim’s word), yes. Taught by the New Testament about the unity of the Father and the Son, we can look back into the Old Testament and trace His preincarnate footsteps.

 Lawrence R. Farley, The Christian Old Testament: Looking at the Hebrew Scriptures through Christian Eyes (Chesterton, IN: Ancient Faith Publishing, 2012), 19–22.

along with Jewish Rabbi thoughts about biblical language usage:

Gobbledygook

Trinitarians are often accused of theological gobbledygook when they say that, since God is one and three at the same time, God is both “Creator” and “Creators” at the same time. But this is exactly what the Hebrew text does. The same words for “Creator” and “Maker” are used in both their singular and plural forms.

Plural Pronouns

What about plural pronouns? Does God ever speak in the first person plural by using such terms as “Us,” “We,” and “Our?” If the authors of the Bible were Unitarian in belief, then we would not expect to find God speaking in the plural. But if Trinitarianism is true, then that is exactly what we would expect to find in the Bible.

The evidence is clear that plural pronouns are used in reference to God in the following passages:

Then God said, “Let Us make man Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth. And God created man in His own image, in the image of God He created him; male and female He created them. (Gen. 1:26–27)

First, the word “make” (נַעֲשֶׂה) in the phrase “Let us make man” is a plural verb. The Hebrew grammar cannot be ignored. The main verb as well as the pronouns are all plural. This would indicate that God is the “Us” and “Our” who is speaking.

Second, that the plural pronouns refer to God and not to angels is clear from the singular nouns “image” and “likeness.” Man is not created in the two images or two likenesses—God’s and the angels. We are created in the image and likeness of God.

Third, this is also demonstrated by the repetition of the word “image” in verse 27. If the “image” in which man was created was reflective of angels as well as God, it would not have been rendered in the singular, but in the plural.

Fourth, some anti-Trinitarians have attempted to dismiss the passage as an example of the plural of majesty (pluralis majestaticus), much like Queen Victoria of England who is reported to have said, “We are not amused.”

The only problem with this argument is that there was no plural of majesty in the Hebrew language during biblical times. Rabbi Tzvi Nassi, a lecturer in Hebrew at Oxford University, explains:

Every one who is acquainted with the rudiments of the Hebrew and Chaldee languages, must know that God, in the holy Writings, very often spoke of Himself in the plural. The passages are numerous, in which, instead of a grammatical agreement between the subject and predicate, we meet with a construction, which some modern grammarians, who possess more of the so-called philosophical than of the real knowledge of the Oriental languages, call a pluralis excellentiae. This helps them out of every apparent difficulty. Such a pluralis excellentiae was, however, a thing unknown to Moses and the prophets. Pharaoh, Nebuchadnezzar, David, and all the other kings, throughout תיניכ (the Law, the Prophets, and the Hagiographa) speak in the singular, and not as modern kings in the plural. They do not say we, but I, command; as in Gen. 41:41; Dan. 3:29; Ezra 1:2, etc.

An Amazing Hoax

During the nineteenth century debates between Unitarians and Trinitarians, the principle of pluralis majestaticus was revealed to be a hoax popularized by the famous Jewish scholar Gesenius. It became clear that he used it as a ruse de guerre against Christianity.

The fundamental error resided in the attempt to take a modern monarchical idiosyncrasy and read it back into an ancient text when such an idiosyncrasy was unknown at that time. Richard Davies in 1891 pointed out, “Indeed, this royal style is unknown in Scripture.”

What is astounding is that, one hundred years later, the anti-Trinitarians are still using this hoax to dodge the significance of the use of plural pronouns in reference to God. They seem to be totally ignorant of the fact that it is a recent grammatical invention and, thus, cannot be read back into ancient times or texts.

We must also point out that anti-Trinitarians now apply the principle of pluralis majestaticus to all plural words of God when the principle really only relates to direct discourse, i.e., “Us” and “Our” passages. It is even invoked as a way to explain away the significance of the plural word אֱלֹהִים in such places as Genesis 1:1. But since Genesis 1:1 is not a direct discourse, the appeal to a supposed “plurality of majesty” is nothing more than a ruse.

 Robert A. Morey, The Trinity: Evidence and Issues (Iowa Falls, IA: World Pub., 1996), 93–95.

@Keep_Smiling_4_Jesus November 10 Human singular voice analogy is three part choir of three persons singing the same words harmoniously so voices blend together to create a marvelous musical expression. Unity of One unique plural אלהים God is spiritually different than three human persons (or three gods).

@Wolfgang November 10 I thought God in His Word communicated so that humans could understand what was revealed .... I guess, I am just not "God" enough to make such a claim as you do here with your "spiritually different" ... you must be on a divine spirit superhuman plane

Simply your choice what to believe & love most. If you really want to know & love יהוה Yahweh אלהים God the most, then יהוה Yahweh אלהים God can teach you: Psalm 119:33-40 LEB => Teach me, O יהוה Yahweh, the way of your statutes, and I will keep it to the end. Give me understanding, that I may keep your law and heed it with my whole heart. Cause me to walk in the path of your commands, for I delight in it. Incline my heart to your testimonies, and not to dishonest gain. Turn away my eyes from looking at what is worthless; revive me in your ways. Fulfill your word to your servant, which is to bring about a reverence for you. Turn away my disgrace that I dread, for your ordinances are good. Look, I have longed for your precepts; revive me in your righteousness.

John 14:15-31 LEB (with Hebrew word for Jewish usual translation of יהוה as Lord in LXX) => “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, in order that he may be with you forever—the Spirit of truth, whom the world is not able to receive, because it does not see him or know him. You know him, because he resides with you and will be in you. “I will not leave you as orphans; I am coming to you. Yet a little time and the world will see me no longer, but you will see me; because I live, you also will live. On that day you will know that I am in my Father, and you are in me, and I am in you. The one who has my commandments and keeps them—that one is the one who loves me. And the one who loves me will be loved by my Father, and I will love him and will reveal myself to him.” Judas (not Iscariot) said to him, “יהוה Lord, why is it that you are going to reveal yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves me he will keep my word, and my Father will love him, and we will come to him and will take up residence with him. The one who does not love me does not keep my words, and the word that you hear is not mine, but the Father’s who sent me. These things I have spoken to you while residing with you. But the Advocate, the Holy Spirit, whom the Father will send in my name—that one will teach you all things, and will remind you of everything that I said to you. “Peace I leave with you; my peace I give to you—not as the world gives, I give to you. Do not let your hearts be troubled, and do not let them be afraid. You have heard that I said to you, ‘I am going away, and I am coming to you.’ If you loved me, you would have rejoiced that I am going to the Father, because the Father is greater than I am. And now I have told you before it happens, so that when it happens, you may believe. I will no longer speak much with you, for the ruler of the world is coming, and he has no power over me. But so that the world may know that I love the Father, and just as the Father has commanded me, thus I am doing. Get up, let us go from here!

When my thoughts & actions are Holy, am immensely Thankful to experience Holy אלהים God's Loving ❤️ presence (Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Humility, Self-Control) as described in Matthew 11:25-30 LEB (with Hebrew word for Jewish usual translation of יהוה as Lord in LXX) => At that time Jesus answered and said, “I praise you, Father, יהוה Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to young children. Yes, Father, for to do so was your gracious will. All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wants to reveal him. Come to me, all of you who labor and are burdened, and I will give you rest. Take my yoke on you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to carry and my burden is light.”

When my thoughts & actions are unholy, then quietly Holy yoke of אלהים God's Loving ❤️ presence disappears from me. 🙏Praying to Become Holy as אלהים God is Holy so can hear & obey אלהים God always 🙏(am a work in progress who Rejoices in steps toward Holiness while needing אלהים God's help to Become Holy as אלהים God is Holy). Growing in אלהים God's Holiness allows temptations to become more subtle/obnoxious. 1 Corinthians 10:6-13 LEB (with Hebrew word for Jewish usual translation of אלהים as God in LXX) => Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, “The people sat down to eat and drink, and stood up to play,” nor commit sexual immorality, as some of them committed sexual immorality, and twenty-three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. Temptation has not come upon you except what is common to humanity. But אלהים God is faithful, who will not permit you to be tempted beyond what you are able, but will also make a way out together with the temptation, so that you may be able to endure it.

Keep Smiling 😊

[Deleted User]

From many comments, have received impression of "figures of speech" being your escape excuse explaining away unity of One plural e-lo-HEEM אלהים God: e.g. plural of majesty "we are not amused"

No excuses on my part used or needed ... proper understanding of figures of speech as used by the author of the biblical text is needed and seemingly quite often missing on your part.

Searching Bullinger's Figure of Speeches for Genesis 1:26 found:

Hendiadys; or, Two for One

Two words used, but one thing meant

This is another example of your misguided thinking on how to recognize figures of speech used in the text ... "just do a logos search" ...

Yes, the use of "likeness" & "image" utilizes the figure hendiadys, but what does that have to do with your ideas of "plurality or plural one God"?

All your lengthy Jewish sources explanations muddle the truth rather than clarify the biblical truth.

And, yes, I am not quoting some more verses ... as it is not needed.

Truth