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The Deity of Messiah Part 3: The Trinities of Christendom

The Deity of Messiah
The Three Pillars of the Godhead
By James Scott Trimm

Part 3 The Trinities of Christendom

Three Persons?

Now as shown in part one, the Aramaic “New Testament” refers to the components of the Godhead as K’NUMA (sing.)/K’NUMEH (plural). As we have learned both the Biblical and Jewish model of the Godhead contains two contrasting K’NUMEH/GAUNIN and a third K’NUMA/GAUN which was a combination or harmonization of the other two. This third K’NUMA/GAUN is the Son of Yah.

The original Aramaic followers of Yeshua maintained that there were three K’NUMEH and one PARSOPA or one KYANA. This Aramaic terminology continued to be used by the Aramaic speaking Assyrian Christians of the Church of the East (and still is).

The early Greek speaking believers used the Greek words HYPOSTASIS for K’NUMA and PROSOPON for PARSOPA. They maintained a belief in a Godhead with three HYPOSASIS (aspects, substances) and one PROSAPON (person). The earliest Greek “Church Fathers” also used these terms. However the later Greek “Church Fathers” inverted this formulation creating a Godhead of three PROSAPONS (persons) who are one in HYPOSTASIS (essence). Finally the Latin “Church Fathers” formulates a Trinity with three PERSONAS (persons) and only one SUBSTANTIA (essence. Substance).

Now by the year 362 C.E. the Roman Church had become embroiled in a crisis. The conflict in terminology was becoming a problem for Rome. Rome was promoting a Trinity with three persons (PERSONA) in one substance (SUBSTANTIA) but this formula was in conflict with the early Greek “Church Fathers”, a formulation which many Greek speaking Christians still held to. This left the Greek speaking Christians in a dispute. Some held to a Godhead with three aspects (HYPOSTASIS) and one person (PROSPOPON) while others held to a Trinity with three persons (PROSOPONS) who are one in substance/essence (HYPOSTASIS). The Ecclesiastical Council of Alexandria was held in 362 to resolve this dispute. The whole matter was wept under the rug at this council when Rome ruled that both Greek schools were using different words to say the same thing. Rome ruled that the “Old School” Greeks MEANT “PERSONA” when they used HYPOSTASIS and that they had MEANT “SUBSTANTIA” when they used the term PROSOPON. Thus Rome had succeeded in transforming the triune Godhead of three aspects in one person into three persons who are one in substance/essence.

The Mormons have taken this process a stage further. They teach a “Godhead” of three persons who are not one in essence but are one only in “purpose”. This variation brings Rome’s Trinity of three persons firmly into the territory of Tri-Theism.

So is it valid to say that there are three “persons” in the Godhead in English? It depends on what one means by “person”. There are several definitions of the word “person” in English. If you look in a Webster’s Unabridged Dictionary you will find that the first and most common definition of “person” in English is “a human being”. Certainly Elohim is not three “human beings”… in fact He is not even ONE “human being”. The last definition in the Unabridged Dictionary is “any of the three modes of the Trinity”. So one might argue that the aspects of the three pillars of the Godhead may be called “persons” by virtue of a special definition of the word in English apart from any other meaning of the word. However use of the word “person” in English creates confusion because it strongly implies agreement with the Roman Trinity of three persons who are one in essence. More accurate terms are "three pillars"; "three aspects"; "three GAUNIN"; "three K'NUMEH" or "three Tzachtzachot (splendors)".

Now the Orthodox Christian Trinity with three “persons” who are one in essence has certain problems.

In Isaiah 9:6-7 the Son (the Messiah) is called “everlasting Father” while 1Cor. 15:45; 2Cor. 3:17 and Rom. 8:9-11 taken together seem to identify the Son with the Spirit.

According to the NT we as believers are immersed in the Messiah (Rom. 6:3-4; Gal. 3:27); we have the “Spirit of Messiah” which raised Messiah (Rom. 8:9-11) in our hearts (Gal. 4:6; Eph. 3:17), which is the “Spirit of God” (1Jn. 4:12-13) or the “Holy Spirit” (1Cor. 6:19; 1Thes. 4:8). This also would seem to identify the Messiah with the Holy Spirit.

Finally Col. 2:9 states of Messiah “in him dwells all the fullness of the Godhead”.

These passages pose problems for the Orthodox Christian trinity of three “persons”.
How can the Messiah be called “everlasting Father” if they are different persons? How can the Messiah be identified with the Holy Spirit if they are different persons? And finally how can the Messiah have “all the fullness of the Godhead” dwelling within him if he is only one of three persons in the Godhead?

Absolute Oneness?

Many of these difficulties with the Orthodox Christian trinity have led to the advent of a doctrine known as “Oneness Theology” in certain Christian circles. Oneness theology teaches that the Father, the Holy Spirit and the Son are all one and the same thing.

However “Oneness Theology” has other problems. For example Messiah stated that the Father is greater than he (Jn. 14:28). But this cannot be the case if they are one and the same.

The distinction between the three K’NOMEH of the Godhead is clear in a number of other passages as well:

The Father sends the Spirit (Jn. 14:26); Messiah sends the Spirit (Jn. 15:26); the Father sends Messiah (Jn. 17:8; 20:21) and in Jn. 14-16 we read that Messiah would have to leave so that the Holy Spirit cold come.

Moreover as shown earlier, in Hebrews 9:14 Messiah presents himself through the Spirit to “Elohim”. This would not be possible if they were all one and the same.

In other examples:

Yeshua could not have been praying to himself in the garden when he said “let this cup pass from me; nevertheless not as I will but as you will.” (Mt. 26:39)

Is. 11:1-2 says that Messiah would have the “fear of YHWH”… did he fear himself?

In. Mt. 13:32 the Son does not know the day nor hour of his return but the Father does. They cannot be one and the same.

In Rev. 5 the Lamb takes the sealed book from the right hand of the figure on the throne… but how could this be if they are one and the same?

Finally the Messiah is frequently described as sitting or standing at the right hand of the Father (a clear allusion to Ps. 110:1, 4) how could this be if they are one and the same?

Clearly Christian “Oneness Theology” cannot stand… the Father, the Son and the Holy Spirit are not one and the same thing, they are different aspects of the one Elohim.

Conclusion: The True Understanding of the Godhead

The true understanding of the Godhead resolves all of the difficulties found in both the Orthodox Christian and Oneness Christian models.

The true understanding of the Godhead understands the Son as the combination of the Father and the Spirit and thus the Son can be identified with either. However as a combination of these two he is a third, unique and distinct aspect within the one person of the Godhead. Thus the Father, the Son and the Holy Spirit are three K’NUMEH or three GAUNIN (aspects), which are but one PARSOPA (person).

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Views: 549

Comment by gideon sevilla silva on January 9, 2013 at 4:35pm

LION ENCYCLOPEDIA OF THE BIBLE: that the early messianic never believed in the trinity. THE BOOK "THE TWO BABYLONS" regards the concept of the TRINITY as heretics largely because of its PAGAN connections.     the real trinity (three persons) in the old babylon is nimrod, semiramis and tamus, in our present babylon which is the roman catholic, the three person is JOSEPH, MARY, AND JESUS. which is called THE SAGRADA FAMILIA. But as for me, I believed in three MANIFESTATION of the Godhead which is the FATHER, SON, AND THE RUACH HAQODESH. phil. 2:11 in heb. w' kal lashon todeh kiy YHWH hu Yeshua HaMashiach lik' bod HaElohiym abiyw. 

Comment by Pedro Luis Sanchez on January 12, 2013 at 9:56pm

Dear Brother Jim:

I honestly believe we should rejectonce and for all the binitarian or trinitarian spirit that still dewells among believers. We should stick to the Word that says that there is only One True Elohim, The Father and One Anointed or Mashiaj, Yeshua.

Hebrews 2:11 states that both The Mashiaj, who sanctifies and the ones being sanctified emanate from The One, this is The Father.

The term AVI-AD, translated Eternal Father, should be understood as Perpetual Father, meaning a father that is everlasting but has had a begining. The Father did not have a begining. Moreover the basic meaning of AD is witness, so it could also read the Witness of The Father.

Hebrews one tells us that there have been many ways on which Elohim had chosen to manifest himself in the past and "only in this last days" he had chosen to manifest through a son.

So, this idea of pre-existance is pretty much a greek concept who pictures a Supreme god Zeus with a lessen god- son Hermes. The jewish thinking is that The Father is The Place, He is greater than anything whatsoever and therefore cannot be literally in the companion of anything for that would mean to admit that He is not great enough.

All there is are manifestations of Elohim, who had manifested himself through malajim, prophets and now through His Mashiaj, who is called His Servant and our brother.

1Peter 1:20 tells us that he was foreknown since the foundation of the world and Revelation 13:8 says that he was slain at the beginning of the aion. This means his pre-existance was only understood as he being in the Mind of Elohim since the begining, not a god besides Him or in association with the Only One.

Shema Israel, YHWH is One.


Comment by Pieter Jooste on January 13, 2013 at 6:01pm

But they were blinded in their understanding. For until this day when the ancient Covenant is read, that veil rests upon them … And until this day when Moshe is read, a veil is put over their heart: But when any man from them should turn to YHWH, the veil is lifted from him. … But all of us, with open faces, behold the magnificence of YHWH as in a mirror: and we are being changed into that likeness, from glory to glory, as by YHWH, the Spirit.


Comment by James Trimm on February 17, 2013 at 8:09pm

I think you may be confusing Monotheism with Unitarianism....

Comment by James Trimm on February 18, 2013 at 4:03pm

You are mistaking the etymology of a word with the meaning of a word, a common error.

Comment by James Trimm on April 3, 2013 at 11:20am

I think you have confused Monotheism with Unitarianism.... they are not the same.

Comment by James Trimm on April 3, 2013 at 9:11pm

First of all the writings of Max Weber are not inspired, so we do not accept something as true, just because Max Weber said so.  I think pretty much everyone accepts that Hinduism is polytheistic.  Mormons who truly believe that there are three gods who are one only in purpose, are polytheistic, and I think a serious analysis would demonstrate that.  However many Mormons do not actually believe that, many do not realize that their church teaches that.  

The fact is that Monotheism ant Unitarianism mean different things.

My position is essentially identical to that laid out in the Zohar.  Is it your position that Judaism is not monotheistic?


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