Welcome to Understanding the Scriptures, where we strip away centuries of tradition and doctrine to explore the raw, unfiltered messages of ancient texts. Today, we’re tackling a big one: the concept of the Trinity—the idea that God exists as three co-equal persons: Father, Son, and Holy Spirit. We’ll examine evidence from the Bible (NKJV), the Dead Sea Scrolls, the Apocrypha, and other ancient writings that challenges this view, pointing instead to Yahovah’s absolute singularity and Yeshua’s subordination as His Messiah. No creeds, no councils, no spin—just the texts themselves, speaking plainly. Buckle up, because we’re diving deep into the words that shaped history.
We’ll start with the Hebrew Scriptures, where Yahovah’s oneness is unmistakable. Deuteronomy 6:4 declares, “Hear, O Israel: Yahovah our Elohim, Yahovah is one!” This Shema isn’t just a statement—it’s a foundational cry of monotheism, echoed in Isaiah 44:6: “Thus says Yahovah, the King of Israel, and his Redeemer, Yahovah of hosts: ‘I am the First and I am the Last; besides Me there is no Elohim.’” No co-equal persons, no division—just one Yahovah, singular and supreme. The Dead Sea Scrolls, like the Great Isaiah Scroll (1QIsa^a), preserve this text with zero ambiguity, reinforcing Yahovah’s solitary nature.
Now, let’s move to Yeshua in the New Testament. In John 14:28, Yeshua himself says, “My Father is greater than I.” Not equal—greater. This subordination pops up again in 1 Corinthians 15:28, where Paul writes that when all things are subjected to Yeshua, “then the Son himself will also be subject to Him who put all things under him, that Yahovah may be all in all.” The hierarchy is clear: Yeshua submits to Yahovah. Even in John 1:1, often cited for the Trinity, the Greek lacks a definite article before “theos” in reference to the Word, suggesting a qualitative distinction, not co-equality. The Apocrypha, like Wisdom of Solomon 9:1-2, describes Wisdom as a servant of Yahovah, not a separate divine person, aligning with Yeshua’s role as the “Word” or agent of Yahovah’s will.
The Dead Sea Scrolls add another layer. In texts like the Community Rule (1QS), there’s a strict monotheistic framework—no hint of a triune God. The War Scroll (1QM) speaks of Yahovah’s ultimate authority, with His anointed ones acting as agents, not equals. Meanwhile, other ancient writings, like the Aramaic Targums, consistently portray Yahovah as singular, with His “Memra” (Word) or “Shekinah” (Presence) as expressions of His will, not separate deities.
Contrast this with the Trinity, a concept absent from these texts and formalized centuries later at Nicaea in 325 CE. The Nicene Creed introduced ideas like “consubstantial” and “co-eternal,” but you won’t find those in Scripture. Instead, passages like Mark 12:29, where Yeshua affirms the Shema, and Philippians 2:6-11, where he’s exalted by Yahovah but not equal, paint a consistent picture: Yahovah alone is supreme, and Yeshua is His obedient servant, the Messiah sent to fulfill His plan.
We’ll unpack specific verses, cross-reference with the Scrolls and Apocrypha, and let the texts speak for themselves. No theological gymnastics—just the raw data. So, grab your Bible, and let’s get to work uncovering what these ancient words really say about Yahovah and Yeshua.
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The Bible: Old Testament
Host: We’ll start in the Old Testament, where Yahovah’s oneness is crystal clear. Deuteronomy 6:4 says, “Hear, O Israel: The Lord our God, the Lord is one.” This is the Shema—a foundational statement of faith. It’s not “one in three” or “three as one”—just one. Then, Isaiah 45:5 doubles down: “I am the Lord, and there is no other; besides me there is no God.” No partners, no persons—just Yahovah, alone.
Context and Significance of the Shema
The Shema, found in Deuteronomy 6:4, is far more than a mere verse—it’s the cornerstone of Jewish monotheism. Recited daily by devout Jews, it declares that Yahovah is singular, unique, and indivisible. The Hebrew word echad, translated as “one,” emphasizes unity and exclusivity, leaving no room for a compound nature or multiple persons within Yahovah. This is Yahovah’s self-revelation to His people: He is one, without qualification. The Old Testament consistently upholds this truth, as seen in Deuteronomy 4:35: “You were shown these things so that you might know that the Lord is God; besides him there is no other.” The Shema’s clarity and simplicity make it a powerful affirmation of Yahovah’s sole divinity.
Isaiah’s Reinforcement of Yahovah’s Singularity
Isaiah 45:5 delivers an equally uncompromising message. Yahovah Himself proclaims, “I am the Lord, and there is no other; besides me there is no God.” This isn’t poetic ambiguity—it’s a direct, divine assertion of exclusivity. Spoken in the context of Yahovah’s sovereignty over creation and history, particularly as Israel’s sole deliverer, this verse leaves no space for co-equal partners or a triune structure. The theme resounds throughout Isaiah, as in Isaiah 44:6: “I am the first and I am the last; besides me there is no god.” The Old Testament relentlessly presents Yahovah as singular and supreme, with no division of persons or shared essence.
Contrast with the Trinity Doctrine
The Christian doctrine of the Trinity asserts that God exists as three co-equal persons: the Father, the Son, and the Holy Spirit. Yet, this concept finds no footing in the Old Testament. The Hebrew Scriptures offer no hint of multiple divine persons or a shared essence among three beings. Instead, the Old Testament’s strict monotheism starkly contrasts with the Trinity, which emerged as a formal doctrine at the Council of Nicaea in 325 CE—long after these texts were written. The Old Testament’s portrayal of Yahovah as one singular being challenges any triune interpretation, highlighting that such ideas are later theological developments, not inherent to the original texts.
Additional Supporting Verses
Yahovah’s singularity is a recurring theme across the Old Testament. Consider these reinforcing passages:
Exodus 20:3: “You shall have no other gods before me.” The first commandment establishes Yahovah’s exclusivity—there are no other gods, period.
Deuteronomy 32:39: “See now that I, even I, am he, and there is no god beside me.” Yahovah again asserts His sole divinity.
Isaiah 43:10: “Before me no god was formed, nor shall there be any after me.” This not only affirms Yahovah’s uniqueness but also precludes any other divine beings, past or future.
These verses, alongside Deuteronomy 6:4 and Isaiah 45:5, form a unified testimony: Yahovah is the one and only God, without partners, persons, or equals.
Implications for Understanding the Trinity
The Old Testament’s resolute monotheism poses a challenge to the Trinity doctrine. If Yahovah is repeatedly declared to be one—singular, unique, and undivided—how can this align with the notion of three co-equal persons? The straightforward answer is that it doesn’t. The Trinity is a later theological construct, not a concept native to the Hebrew Scriptures. When we allow the texts to speak for themselves, the message is unmistakable: Yahovah is one, and there is no other. Introducing multiple persons requires imposing later doctrine onto the text, rather than deriving it from the words as they stand.
Host: So, right from the start, the Old Testament sets the stage: Yahovah is one, singular, and supreme. This foundation is critical as we move into the New Testament and examine how Yeshua fits into this picture—not as a co-equal part of a Trinity, but as the Messiah, subordinate to Yahovah.
The Bible: New Testament
Host: Now, the New Testament. You might expect a shift, but Yeshua himself reinforces the Old Testament. In Mark 12:29, he says, “The first of all the commandments is, ‘Hear, O Israel: The Lord our God, the Lord is one.’” He’s quoting the Shema, anchoring his teaching in Yahovah’s singularity.
Then, in John 17:3, Yeshua prays, “This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” Listen closely: he calls Yahovah “the only true God” and positions himself as the one sent. That’s not equality—that’s a chain of command.
And check out 1 Corinthians 15:28: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” Yeshua hands it all back to Yahovah and submits. Subordination, not co-rulership.
Yeshua’s Affirmation of the Shema
In Mark 12:29, Yeshua directly quotes the Shema from Deuteronomy 6:4, declaring, “The Lord our God, the Lord is one.” This is not a casual reference—it’s a deliberate reinforcement of the foundational monotheism of the Old Testament. By prioritizing this commandment above all others, Yeshua anchors his entire ministry in the singularity of Yahovah. He doesn’t modify or expand the concept of God; instead, he upholds the strict monotheism of his Jewish heritage. This continuity between the Old and New Testaments is critical, as it shows that Yeshua’s teachings do not introduce a triune God but rather affirm the existing understanding of Yahovah as one.
The Distinction in John 17:3
In John 17:3, Yeshua’s prayer makes a clear distinction between himself and Yahovah: “This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” Here, Yeshua identifies Yahovah as “the only true God” and positions himself as the one sent by God. This language is not ambiguous—it establishes a hierarchy. Yeshua is the Messiah, the agent of Yahovah, not a co-equal part of a divine Trinity. If Yeshua were part of a triune God, there would be no need for such a distinction. Instead, he emphasizes that eternal life comes from knowing both Yahovah, the only true God, and himself, the one sent to fulfill Yahovah’s will.
Subordination in 1 Corinthians 15:28
Paul’s writing in 1 Corinthians 15:28 further clarifies the relationship between Yeshua and Yahovah: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” This verse describes a future where Yeshua, after having all things placed under his authority, will himself be subjected to Yahovah. The imagery is one of delegation and submission, not co-rulership. Yeshua’s role is temporary and subordinate, with the ultimate authority resting solely with Yahovah. This hierarchical structure directly challenges the Trinity’s concept of three co-equal persons sharing the same essence and authority.
Additional Supporting Verses
The New Testament consistently portrays Yeshua as subordinate to Yahovah. Consider these additional passages:
John 14:28: Yeshua explicitly states, “The Father is greater than I.” This straightforward declaration of inequality contradicts the idea of co-equality within the Trinity.
Philippians 2:6-11: While Yeshua is exalted by Yahovah, it is because of his obedience, and even in his exalted state, he remains under Yahovah’s authority. The passage emphasizes that every knee will bow to Yeshua “to the glory of God the Father,” reinforcing the hierarchy.
Matthew 24:36: Yeshua admits that only the Father knows the day and hour of the end times, not the Son. This limitation of knowledge further underscores Yeshua’s subordination.
These verses, alongside those already mentioned, paint a consistent picture: Yeshua is not equal to Yahovah but is instead His obedient servant and Messiah.
Addressing Counterarguments: John 1:1
Some might point to John 1:1—“In the beginning was the Word, and the Word was with God, and the Word was God”—as evidence for the Trinity. However, a closer look at the Greek text reveals nuance. The phrase “the Word was God” lacks a definite article before “God” (theos), which can be translated as “the Word was divine” or “the Word was a god,” suggesting a qualitative distinction rather than identity. This aligns with the idea of Yeshua as the agent or expression of Yahovah’s will, not as a co-equal person within a Trinity. The verse establishes Yeshua’s unique role but does not equate him with Yahovah in essence or authority.
The Absence of the Trinity in the New Testament
It’s worth noting that the term “Trinity” never appears in the Bible, and the concept as defined by later church councils is not explicitly taught in the New Testament. The writers of the New Testament, being Jewish, were deeply rooted in the monotheism of the Old Testament. They would not have introduced a radically different understanding of God without clear explanation, yet no such explanation exists in the texts. The Trinity doctrine was formalized at the Council of Nicaea in 325 CE, centuries after the New Testament was written, suggesting it was a later theological development rather than an inherent part of the original teachings.
Implications for Understanding the Trinity
When read without the lens of later doctrine, the New Testament consistently presents Yahovah as the one true God and Yeshua as His subordinate Messiah. Verses like Mark 12:29, John 17:3, and 1 Corinthians 15:28, along with others, reinforce a hierarchical relationship, not a co-equal Trinity. The absence of any explicit teaching on the Trinity in the New Testament, combined with Yeshua’s own affirmations of Yahovah’s singularity, challenges the idea that the Trinity is a biblical concept. Instead, it points to a later theological construct imposed on the texts.
Host: So, the New Testament doesn’t pivot away from the Old Testament’s monotheism—it doubles down. Yeshua himself affirms Yahovah’s singularity and his own role as the sent one, not as a co-equal part of God. This sets the stage for us to explore how the Dead Sea Scrolls and other ancient texts further reinforce this picture.
Dead Sea Scrolls: A Challenge to the Trinity
Let’s explore the Dead Sea Scrolls, a collection of ancient Jewish texts discovered near Qumran, dating from the 3rd century BCE to the 1st century CE. These writings, composed before and during Yeshua’s time, provide a window into the religious thought of Second Temple Judaism. Unlike later Christian developments, such as the Trinity doctrine formalized at the Council of Nicaea in 325 CE, the Scrolls consistently reflect a strict monotheism, emphasizing Yahovah as the singular, supreme God with no division into multiple persons. By examining key texts like the Community Rule (1QS) and the War Scroll (1QM), we can see how their portrayal of God challenges the idea of a triune Godhead.
The Community Rule (1QS): Yahovah’s Sole Authority
The Community Rule, a foundational text for the Qumran sect, outlines the beliefs and practices of this devout Jewish community. In 1QS 3:25-26, we read:
“For God has established the spirits in equal measure until the final end, and has set everlasting hatred between their divisions.”
This passage highlights Yahovah’s singular authority over the spiritual realm. Here, God alone is depicted as the creator and governor of the spirits of light and darkness, setting the boundaries of their existence and conflict. There’s no indication of multiple divine persons sharing in this act of creation or governance—no Father, Son, or Holy Spirit collaborating as co-equal entities. Instead, the text reinforces Yahovah’s undivided sovereignty, a hallmark of Jewish monotheism. The Qumran community’s focus on God’s singular role leaves no room for a triune structure, aligning with the Hebrew Scriptures’ declaration: “The Lord is one” (Deuteronomy 6:4).
The War Scroll (1QM): Praising the One God
The War Scroll, which describes an apocalyptic battle between the forces of light and darkness, further emphasizes Yahovah’s singularity. In 1QM 10:8-9, the text declares:
“You are the God of our fathers, and we will praise your name forever. We are the people of your inheritance.”
This praise is directed solely to Yahovah, identified as the God of Israel with one name and one focus. The language is unequivocal: there’s no mention of a Son or Holy Spirit as part of the Godhead, nor any hint of a shared divine essence. The War Scroll presents Yahovah as the sole object of worship and the ultimate authority in the cosmic struggle, consistent with the Scrolls’ broader monotheistic framework. This absence of triune imagery stands in stark contrast to the Trinity, which posits three distinct yet co-equal persons within one God.
Strict Monotheism Across the Scrolls
The monotheistic emphasis isn’t limited to these two texts. Throughout the Dead Sea Scrolls—whether in the Thanksgiving Hymns (1QH), the Damascus Document (CD), or the Great Isaiah Scroll (1QIsa^a)—Yahovah is consistently portrayed as the one and only God. For instance, the Great Isaiah Scroll preserves passages like Isaiah 45:5:
“I am the Lord, and there is no other; besides me there is no God.”
This unchanging affirmation of Yahovah’s singularity, echoed across the Scrolls, reflects the theological landscape of the time. The Qumran sect, living contemporaneously with Yeshua and the early Christian movement, shows no trace of a multi-personal Godhead, suggesting that such a concept was foreign to Jewish thought in this period.
Historical Context: Before the Trinity
The Dead Sea Scrolls predate the formalization of the Trinity doctrine by centuries. The Council of Nicaea introduced terms like “consubstantial” and “co-eternal” to define the relationship between the Father, Son, and Holy Spirit—concepts entirely absent from the Scrolls. This temporal gap is significant: the Scrolls reveal a pre-Christian Jewish theology rooted in strict monotheism, with no indication that God’s nature included multiple persons. Even divine agents, such as angels or the anticipated Messiah, are depicted as subordinate to Yahovah, not as co-equal deities. This historical context suggests that the Trinity emerged as a later theological development, not as a belief inherent to the earliest Jewish or Christian communities.
Challenging the Trinity Doctrine
The Scrolls’ consistent portrayal of Yahovah as one supreme God directly challenges the Trinity. If the Jewish community that produced these texts—living during Yeshua’s era—had no concept of a triune God, it raises doubts about whether such a doctrine aligns with the biblical foundations of Judaism and early Christianity. The absence of triune language or theology in the Scrolls implies that early Jewish Christians, steeped in this monotheistic tradition, would have understood Yeshua as the Messiah and servant of Yahovah, not as a co-equal person within the Godhead. This perspective aligns with certain New Testament passages (e.g., John 17:3, where Yeshua calls the Father “the only true God”) and contrasts with later Trinitarian interpretations.
Conclusion: A Testament to Yahovah’s Singularity
The Dead Sea Scrolls offer a powerful testament to the strict monotheism of Second Temple Judaism. Texts like the Community Rule and War Scroll underscore Yahovah’s sole authority and singular identity, leaving no room for the Trinity. As ancient witnesses to the religious thought of Yeshua’s time, the Scrolls challenge the notion of a triune God by revealing a theological framework where Yahovah alone is God. This sets a foundation for further exploration of other ancient texts, like the Apocrypha or Aramaic Targums, which similarly affirm a monotheistic view of the divine.
Apocrypha: A Testament to God’s Singularity
The Apocrypha, a collection of Jewish texts written between the Old and New Testaments (approximately 400 BCE to 100 CE), offers a consistent witness to the singularity of God, echoing the monotheistic theology of the Hebrew Scriptures. These writings, though not part of the canonical Hebrew Bible, were widely read and respected by Jewish communities and early Christians. Like the Old Testament and the Dead Sea Scrolls, the Apocrypha "sings the same song" of Yahovah as one, supreme, and indivisible. Key passages such as Sirach 1:8 and Wisdom of Solomon 2:13 highlight this understanding, providing no support for the later Christian doctrine of the Trinity.
Sirach 1:8: One Lord, One Throne
In Sirach (also known as Ecclesiasticus), a wisdom text attributed to Jesus ben Sirach, the oneness of God is clearly affirmed. Sirach 1:8 declares:
“There is one wise and greatly to be feared, the Lord sitting upon his throne.”
This verse is striking in its simplicity and power. It presents God as the sole source of wisdom and authority, reigning alone on His throne. The imagery leaves no room for multiple persons or a triune nature—there is one Lord, one throne, and one God. The surrounding verses (Sirach 1:1-10) reinforce this by describing how all wisdom originates from this singular God, who created it and distributed it among His works. There is no suggestion of a shared divine essence or multiple entities within the Godhead, aligning perfectly with the Old Testament’s monotheistic declarations (e.g., Deuteronomy 6:4: “The Lord our God, the Lord is one”).
Wisdom of Solomon 2:13: A Righteous Figure and a Singular God
The Wisdom of Solomon, another significant Apocryphal work, further upholds the concept of a singular God. In Wisdom of Solomon 2:13, a righteous figure is described:
“He professes to have knowledge of God, and calls himself a child of the Lord.”
This verse appears in a passage about the persecution of the righteous by the ungodly, and it likely refers to a faithful Jew or a prophetic figure who stands firm in his devotion to God. The key point here is the backdrop: a singular God, not a trio. The righteous figure claims to know and serve one Lord, identifying himself as a “child of the Lord”—a relationship that implies dependence on and reverence for a single divine being. There is no hint of a triune Godhead; instead, the text assumes a monotheistic framework consistent with Jewish theology of the period.
Additionally, the Wisdom of Solomon often speaks of wisdom as a divine attribute (e.g., Wisdom 7:22-27), describing it as a reflection of God’s glory and power. However, it never portrays wisdom as a distinct person within the Godhead, further supporting the idea of God’s singularity.
Broader Apocryphal Support for Monotheism
Beyond these two passages, other Apocryphal texts reinforce the same monotheistic theme:
1 Maccabees: This historical narrative of the Jewish revolt against Hellenistic oppression repeatedly emphasizes loyalty to the one true God of Israel. For instance, in 1 Maccabees 2:50, Mattathias calls his sons to “give your lives for the covenant of our ancestors,” a covenant rooted in devotion to Yahovah alone.
The Prayer of Manasseh: A short penitential prayer attributed to King Manasseh, this text addresses “O Lord Almighty, God of our ancestors,” seeking forgiveness from one God, with no indication of a triune nature.
These writings, like Sirach and the Wisdom of Solomon, consistently present God as a singular entity, offering no theological basis for the Trinity.
Conclusion: No Room for Three
The Apocrypha, composed during the intertestamental period, reflects the Jewish understanding of God as one, sovereign, and indivisible. Sirach 1:8’s depiction of “one wise and greatly to be feared, the Lord sitting upon his throne” and Wisdom of Solomon 2:13’s righteous figure who serves a singular God leave no room for three persons in the Godhead. Together with other Apocryphal texts, they affirm a strict monotheism that challenges the later development of the Trinity doctrine, providing a clear and unified testimony to Yahovah’s absolute singularity.
More New Testament Insights: Yeshua’s Distinction and Subordination
Host: Let’s dive back into the New Testament for some additional insights that question the Trinity doctrine. These verses, when examined closely, reveal a relationship between Yeshua (Jesus) and Yahovah (God) that emphasizes distinction and subordination rather than co-equality. Let’s explore three key passages: John 1:1, John 14:28, and 1 Timothy 2:5.
John 1:1: A Distinction in the Beginning
The first verse we’ll look at is John 1:1, which says:
“In the beginning was the Word, and the Word was with God, and the Word was beside God.”
At first glance, this might seem to support the Trinity, suggesting that Yeshua (the Word) is fully God. However, the phrase “the Word was with God” introduces a critical distinction. If the Word is Yeshua and he is “with” God, then he cannot be the same as God—there’s a relationship between two separate entities here. In Greek, “with God” (πρὸς τὸν θεόν, pros ton theon) implies being alongside or in the presence of God, not being identical to Him.
Additionally, the final clause, “the Word was beside God,” lacks definite article before “God” in Greek (θεὸς, theos, without “ὁ,” ho). This can be translated as “the Word was divine” or “the Word was a god,” suggesting a qualitative difference rather than an absolute identity with Yahovah. Far from proving a co-equal Trinity, John 1:1 portrays Yeshua as a divine figure distinct from and subordinate to the one true God, Yahovah.
John 14:28: “The Father is Greater Than I”
Next, let’s turn to John 14:28, where Yeshua himself says:
“You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I.”
This is a straightforward declaration from Yeshua: “The Father is greater than I.” The Greek word for “greater” (μείζων, meizōn) clearly indicates superiority in rank or authority. If the Trinity doctrine were true, claiming that the Father, Son, and Holy Spirit are co-equal, this statement would make no sense. Instead, Yeshua acknowledges his subordination to the Father, reinforcing a hierarchy where Yahovah holds supreme authority, and Yeshua acts as His obedient servant and Messiah.
This verse alone poses a significant challenge to the idea of a triune Godhead, as it explicitly denies the co-equality central to Trinitarian theology.
1 Timothy 2:5: One God, One Mediator
Finally, let’s examine 1 Timothy 2:5:
“For there is one God, and there is one mediator between God and men, the man Christ Jesus.”
This verse draws a clear line between “one God” (Yahovah) and “one mediator” (Yeshua). The structure is simple but powerful: there is one supreme God, and Yeshua is the intermediary between that God and humanity. The phrase “the man Christ Jesus” further emphasizes Yeshua’s human role, distinguishing him from the divine Yahovah.
If Yeshua were part of a co-equal Trinity, why would Paul separate the roles so distinctly? Instead, this passage reflects a monotheistic framework where Yahovah is the sole God, and Yeshua serves a subordinate function as the mediator. This hierarchical relationship undermines the Trinity’s claim of three persons sharing the same divine essence.
Challenging the Trinity Doctrine
When we put these verses together, a consistent picture emerges:
John 1:1 shows Yeshua (the Word) as distinct from Yahovah, with a divine yet separate role.
John 14:28 confirms Yeshua’s subordination, with the Father explicitly described as greater.
1 Timothy 2:5 reinforces a clear hierarchy, with one God (Yahovah) and one mediator (Yeshua).
Rather than supporting a co-equal Trinity, these passages present Yeshua as a unique, exalted figure who is nonetheless under Yahovah’s authority. This aligns with the Jewish monotheism of the time and challenges the later development of the Trinity doctrine, which emerged centuries after the New Testament was written.
Additional Supporting Evidence
For further confirmation, consider these verses:
Matthew 24:36: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” Yeshua’s limited knowledge compared to the Father again highlights his subordination.
Philippians 2:9-11: “Therefore God has highly exalted him… to the glory of God the Father.” Yeshua’s exaltation comes from Yahovah and serves Yahovah’s glory, not his own.
Host: So, when we let the New Testament speak for itself, we see Yeshua portrayed not as a co-equal part of a Trinity, but as a distinct, subordinate figure fulfilling Yahovah’s will. This sets the stage for exploring how other ancient texts, like the Dead Sea Scrolls or Apocrypha, might echo this understanding. What do you think—ready to dig deeper?
Wrapping It Up
Host: So, what do we see? The Bible, Dead Sea Scrolls, Apocrypha—all point to Yahovah as the one true God, with Yeshua as His subordinate agent. No three-in-one, no co-equal Trinity—just a consistent monotheism where Yahovah reigns alone, and Yeshua serves under Him.
This exploration challenges us to reconsider long-held beliefs and look at the texts with fresh eyes. The evidence from these ancient writings invites us to question the origins of the Trinity doctrine and its place in early Jewish and Christian thought. It’s a reminder that truth often lies in the details, waiting to be uncovered by those willing to dig deeper. The clarity of Yahovah’s singularity and Yeshua’s role as His Messiah shines through, unclouded by later theological constructs.
What do you think? Does this shift your perspective? Let us know in the comments. Thanks for joining us on Understanding the Scriptures. Keep digging into these texts—they’ve got a lot to say.
Closing Prayer
Host: Before we go, let’s take a moment for a closing prayer.
Heavenly Father, Yahovah, we come before You with humble hearts, grateful for the wisdom and truth found in Your Word. Thank You for guiding us through these ancient texts, revealing Your singular majesty and the role of Your servant, Yeshua. Help us to continue seeking Your truth with open minds and hearts, free from the constraints of tradition. May we always honor You as the one true God, and may Your light shine through us as we share what we’ve learned. In Yeshua’s name, we pray. Amen.
[Closing Music Fades In]
Host: Until next time, keep seeking truth. Shalom.
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