Let us make mankind in our image, in our likeness

Genesis 1,26

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Abraham looked up and saw three men standing nearby

Genesis 18,1-3

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Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens

Genesis 19,24 f.

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The Lord brought me forth as the first of his works

Proverbs 8,22-31

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What is his name, and what is the name of his son?

Proverbs 30,4

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Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”

Isaiah 6,8

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Wonderful Counselor, Mighty GOD, Everlasting Father, Prince of Peace

Isaiah 9,5 f.

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And now the Lord and His Spirit have sent me

Isaiah 48,16

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Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the Lord

Jeremiah 17,5

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This is the name by which he will be called: The Lord Our Righteous Savior

Jeremiah 23,5 f.

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and high above on the throne was a figure like that of a man

Ezekiel 1,26 f.

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and the fourth looks like a son of the gods

Daniel 3,24 f.

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I looked up and there before me was a man dressed in linen, with a belt of fine gold

Daniel 10,4-9

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whose origins are from the beginning and from eternity

Micah 5,1-3
 

They will look on me, the one they have pierced

Zechariah 12,10

 

 

 

Genesis 1,26

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26 Then GOD said, “Let us make mankind in our image, in our likeness (...)"

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If we were talking about a plurality within the Godhead, one would have to expect that GOD speaks of himself in the “we” form throughout the entire Holy Scripture. In fact, there are only four examples in the Old Testament where this is the case. When the Hebrew Old Testament was translated into Greek, 'ĕlôhîym (Hebrew plural: GODS) was translated theos (singular: GOD). This makes it clear that by 'ĕlôhîym the Jews meant neither many gods nor one GOD consisting of several people. The book of Job says that the angels of GOD (literally: sons of GOD), who belong to GOD's heavenly council and with whom GOD is in close communication, were present at creation and praised GOD. This detail is not mentioned in the creation account; The existence of angels, however, does (Genesis 3,24).

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Even if the Bible does not directly say that angels are created in GOD'S image, this assumption is reasonable. The expression image of GOD refers to the holiness or sinlessness of a creature. The first man, Adam, was created in GOD's image because he was without sin. Likewise, GOD once created the angels sinless. Thus, every creature endowed with will and reason, which includes both humans and angels, can be described as images of GOD. In the above verse, GOD speaks to His heavenly council of angels, whom He includes in His creation project. The angels were indirectly involved in creation, even though GOD was ultimately the one who actively created man and not the angels.

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Ps 89,7 / Job 15,8 / Isa 6,8 / Jer 23,18 + 22

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Genesis 18,1-3

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1 The Lord appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. 2 Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground. 3 He said, “If I have found favor in your eyes, my lord, do not pass your servant by."

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The Hebrew text says that GOD appeared to His servant Abraham in the form of a human. We also read that He was accompanied by two angels who also took on human form. GOD created humanity so that He could have close fellowship with us. Therefore, GOD occasionally shows himself in a visible form, even though GOD is fundamentally invisible. People to whom GOD appeared visibly were Adam and Eve, Abraham, Jacob, Moses, Samuel, Micah, Isaiah, Ezekiel, Daniel, Amos, Stephen and John. Angels and demons are also invisible to humans, but can make themselves visible at certain times. If angels and demons are able to manifest themselves visually, then even more so can GOD.

Although there were three men who approached Abraham's tent, Abraham only addressed GOD, the leader of the three, as Lord (Hebrew: adonai). In verses 1-15 Abraham, the angels and GOD speak alternately. Some scribes believe that all three men were angels who came to Abraham on behalf of GOD to speak to him in GOD's name. Similar to the angel of the LORD, they speak in the first person; as if GOD were speaking personally, even though they are GOD's envoys/ambassadors. In Genesis 19,13 the two angels declare that the LORD has sent them. The word he in verse 17 refers to one of the angels. That's why some Bible translations say one of them. Lot's answer, which begins with the word Lord (Hebrew: adon), refers to one of the angels, although he speaks to both. In the Bible, angels are often addressed as Lord (Daniel 10,16-19 / Zechariah 1,9 / Zechariah 6,4).

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What is striking is that none of the apostles associate a single Old Testament statement with a pre-existing Jesus. All quotes are exclusively prophetic statements and concern the (from the perspective of the time) future appearance of the Messiah. If Abraham's encounter with the three men in Mamre were a prime example of the Trinity or pre-existence of Christ, the apostles would certainly have referred to it in both their letters and their preaching.

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Gen 3,8 / Gen 15,1 / Gen 17,1 / Gen 18,1 / Gen 28,13 / Ex 24,9-11 / 1st Sam 3,10 / 1st Kng 3,5 / 1st Kng 9,2 + 11 / 1st Kng 22,19-22 / Isa 6,1-5 / Eze 1,26-28 / Dan 7,9-14 / Amos 7,7 / Acts 7,56 / Rev 5,1-8

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Genesis 19,24

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24 Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens.

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This expression is typically Semitic. Here a matter is expressed in two different ways for emphasis. Fire and brimstone came from GOD, but it was the angels mentioned in the chapter who carried out GOD's judgment on Sodom and Gomorrah. Similar formulations in connection with people can be found in various places.

 

Gen 4,23 / Gen 17,23 / 1st Kng 1,53 / 1st Kng 8,1 / 1st Kng 12,21 / Eze 11,24.

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Proverbs 8,22-31

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22 The Lord brought me forth as the first of his works, before his deeds of old; 23 When there were no watery depths, I was given birth, when there were no springs overflowing with water; 24 When there were no watery depths, I was given birth, when there were no springs overflowing with water; 25 before the mountains were settled in place, before the hills, I was given birth, 26 before he made the world or its fields or any of the dust of the earth. 27 I was there when he set the heavens in place, when he marked out the horizon on the face of the deep, 28 when he established the clouds above and fixed securely the fountains of the deep, 29 when he gave the sea its boundary so the waters would not overstep his command, and when he marked out the foundations of the earth. 30  Then I was constantly at his side. I was filled with delight day after day, rejoicing always in his presence, 31 rejoicing in his whole world
   and delighting in mankind.

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Wisdom (Hebrew: chokmâh) and prudence (Hebrew: ‛ormâh) are neither names nor descriptions of persons. In the book of Proverbs they are merely personified. This is a figurative form of expression in which human characteristics or actions are attributed to factual or abstract things. The use of this poetic stylistic device is intended to place particular emphasis on what is being said. Personalizing things was common among Jews. In the Bible, the concepts of word, wisdom, folly, doctrine, death, cities, nature, money and sin are personified. In chapter 9 there is also a personification of folly (Hebrew: kesîylûth). No one would claim that folly is an image or synonym for a real person. Wisdom and prudence are qualities of GOD that determine His actions. Nowhere does it say that wisdom is GOD. Nor is it called "LORD". The personification is intended to visually illustrate the virtuous qualities of wisdom and the role it plays in GOD's act of creation. Nowhere in the New Testament is Jesus linked to the wisdom of Proverbs 8 through a quote. In addition, in Proverbs 7,4 wisdom is referred to as a sister (Hebrew: 'âchôth). This also speaks against a connection with Jesus. Proverbs 1,20 f. says that wisdom "calls in the streets and in the gates of Israel". But nowhere do we read anything about the work of Jesus in the Old Testament. Besides, GOD is identified as Creator in Proverbs 8; not wisdom.

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Gen 4,6 f. / Jdg 9,8-15 / Job 28,22 / Pro 9,13-18 / isa 44,23 + 49,13 + 55,12 / Mt 6,24 / Joh 5,26 / 1st Cor 8,6 / 1st Tim 6,6 / Heb 4,12​

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Proverbs 30,4

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4 Who has gone up to heaven and come down? Whose hands have gathered up the wind? Who has wrapped up the waters in a cloak?
   Who has established all the ends of the earth? What is his name, and what is the name of his son? Surely you know!

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This verse can be understood in a number of non-Trinitarian ways. The author is obviously asking a rhetorical question, which means that he knows the answer to these questions. It is obvious that verse 4 refers to GOD, the Creator. The word son (Hebrew: bên) can be used for chosen ones, kings and heirs. Israel (Exodus 4,22 f.) is also referred to as the Son of GOD; just like kings, e.g. Solomon, (2nd Samuel 7,14 / 1st Chronicles 28,6). Even if Israel is a picture of Christ, the Messiah does not necessarily have to be meant here. The statement can also refer to the people of Israel. Even if the Messiah is meant here, this does not prove that Jesus is GOD, as the term son is usually applied to humans. The apostles also nowhere in their letters address the verse in Proverbs 30 or attribute any prophetic meaning to it.

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In Proverbs 30,4 a distinction is made between GOD and His son (whoever is meant here). All of the attributes mentioned in verse 4 are attributed to GOD and not to the Son. Furthermore, the question about the son does not imply that GOD actually has a son. The answer could also be that GOD, who is the subject of verse 4, does not have a son (in the metaphysical sense) because GOD is not human. Furthermore, the questions asked by the author can also be understood as a comparison between a human being and GOD; similar to Job 38, where GOD shows Job his lowliness as a human being in relation to GOD's omnipotence and wisdom. The question would therefore be:

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Who (= which person) ascended to heaven and descended again?

 

Who (= which person) took the wind in his hands?

 

Who (= which person) bound the waters in a garment?

 

Who (which person) determined all the ends of the world?

 

What is his name (= this person)? And what is the name of his son (the son of that person who did all this)? Do you know that?

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The answer to this again rhetorical question is clear: nobody. This interpretation is supported by the fact that it says first: "Who ascended?" and only secondly, "Who descended?" Because no one was in heaven at that time. Jesus is the first and only person whom GOD raised from the dead and ascended into heaven (John 3,13).

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Isaiah 6,8

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5 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?” And I said, “Here am I. Send me!”

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Who GOD is speaking to here is not explicitly mentioned. GOD wanted to send someone to help Israel. The prophet Isaiah then offers himself as a messenger. The verse shows that GOD is the one in charge. But He is supported by others or involves others. It is obvious that GOD is speaking to His divine council at this point (verse 2), which includes the angels in heaven who serve GOD day and night (2nd Chronicles 18,18-22 / Matthew 18,10 / Hebrews 1 ,14). This assumption is also supported by the mention of seraphim (= angels) in verses 2 + 6.

 

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Isaiah 9,6

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6 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty GOD, Everlasting Father, Prince of Peace.

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The Hebrew word 'êl gibbôr, which only appears three times in the Old Testament and is translated as mighty GOD in most Bibles, can also mean mighty hero or divine hero. The same expression is used in the plural in Ezekiel 32,21 for heroes and mighty ones. This clearly means people and not GOD. In Isaiah 9 the term refers to the Messiah, the ruler appointed by GOD. The verse begins with the statement that a child (Hebrew: yeled) and a son (Hebrew: bên) will be born who will have dominion (Isaiah 9,6). The word son was a common term for a king who was anointed by GOD. Therefore the word could be understood in the sense of an heir of the throne. However, there is no indication that this child is GOD. The claim that the Jews at that time did not know that the Messiah was GOD Himself is speculative and biblically untenable. What matters is what the Scripture teaches. Both the Old and New Testaments testify against this assumption.

Verse 6 says that this child-born ruler would reign on the throne of David. GOD, who is above all men and whose kingdom is in heaven, would never sit on an earthly throne. Only the Messiah of GOD, who is also called the Son of David, can do this. Some theologians suggest Wonderful Counselor of the Heroic GOD as a translation. This is where the difference between GOD and His Messiah becomes clearest. Accordingly, the Messiah is the one who serves GOD's people with his counsel and divine wisdom; similar to Solomon.

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Mighty GOD (Hebrew: 'êl gibbôr) can also be understood as a so-called theophoric name (= a name bearing GOD). In Hebrew culture, the names given to people have meaning. Theophoric names are given to people to proclaim a truth about who GOD is or what relationship GOD has to the person or to Israel (and therefore to humanity). When studying theophoric names, it becomes clear that the name says nothing about the essence or character of the person who bears the name. For example, the name Jehu, the king of Israel who wiped out Baal worship in the northern kingdom of Israel (2nd Kings 10,18-28), means: He is Yahweh, although Jehu was not Yahweh. The name Bithiah, who was a daughter of Pharaoh, means daughter of Yahweh, even though she was not a literal daughter of Yahweh.

 

The purpose of theophoric names is to bring fame and attention to the bearer of the name. The name 'êl gibbôr can therefore also be translated as GOD is powerful. This does not make the bearer of the name a powerful GOD, but points to the fact that GOD is powerful, as the signs and wonders that GOD did through Jesus attest. Another translation is GOD is a mighty warrior; which GOD proved extremely impressively, among other things, in the destruction of the Assyrian army (2nd Kings 19,35). In Exodus 15,3 'êl gibbôr means Yahweh is a man of war. The name Gabriel (= strong man of GOD) is made up of the words strong man / strong hero (Hebrew: gever) and GOD (Hebrew: 'êl). No one would claim that the angel Gabriel was GOD. The same applies to the angel Michael, whose name means Who is like GOD?

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The name Eternal Father (Hebrew: ab ad) can also be understood in a theophoric sense. It is intended to remind us that the only true GOD is a father to us. He takes care of us and always has our well-being in mind. There are Jews living in Israel today who bear this name, just as there are Jews living in Israel today who are called Immanuel. None of these people believe that they are the Eternal Father or a GOD incarnate. In addition, according to the Nicene Creed, the Father and Jesus are two different persons of the same deity who are different from each other. Therefore, Eternal Father cannot mean that the Messiah is GOD the Father, as this would make Father and Son one and the same person, which is Modalism.

 

Another possible translation of the name is: Father of eternity or father of the coming age, which Jesus became by giving us access to eternal life through his death on the cross. The Hebrew word ad refers to something that lasts a long time or forever, or something that lasts for one or more ages. The specific meaning depends on whether it refers to GOD (Psalm 103,19) or to transient things such as people (Daniel 6,4) or things (Habakkuk 3,6). Just as GOD is eternal, the coming age of the new earth will also be eternal or imperishable. There are therefore several ways to translate Isaiah 9,5 in a non-Trinitarian way:

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5 Wonderful Councelor, divine / strong hero, father of eternity....

 

5 Wonderful Councelor, GOD is mighty...

 

5 Wonderful Councelor of the mighty / heroic GOD...

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Isaiah 48,16

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16 Come near me and listen to this: “From the first announcement I have not spoken in secret; at the time it happens, I am there.” And now the Lord and His Spirit have sent me.

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First of all, it should be noted that the original Hebrew text contained no verse markings, no punctuation marks and therefore no quotation marks. Therefore, it is necessary to examine carefully where GOD begins to speak and where He stops speaking. Verse 2 says that GOD declared the former things long ago. Also in Isaiah 45,18-19 GOD says that He has not spoken in secret. From this it can be concluded that GOD is also the one who speaks in the first part of Isaiah 48,16. However, GOD's speaking ends in the middle of the verse.

 

The second part of verse 16, which says: "And now the LORD sends me", indicates another person, as the new introduction in verse 17 also indicates. The context of the chapter provides information about who the second person with whom GOD is in dialogue is. In verse 1, GOD speaks to Jacob or Israel, whom He calls. In verse 12 Israel is again named as the addressee. GOD calls His servant Israel (verses 1-16a) and Israel answers (verse 16b). A similar wording is found in Isaiah 49,1-5, where it has a prophetic meaning in connection with the Messiah. Isaiah 48,16 can also be understood in the context of the Messiah; However, it refers to his future work and not as proof of a pre-existence of the Messiah. Isaiah 42,1 says that GOD has put His Spirit upon His servant. Therefore Isaiah 48,16 can also be translated as And now the LORD sends me and His spirit. In other words: GOD sends Israel or the Messiah through His Spirit. This verse is therefore not proof of the Trinity.

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