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The Doctrine of the Trinity:
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The purpose of this and the following chapters is to demonstrate that no basis may be assumed for any countenance of this doctrine of the Trinity, in the mere appearance of the words "God" and "Lord" in the Scriptures. The word "God" is of pure Anglo-Saxon origin, having as its root meaning, "good." Dr. Adam Clarke acknowledges this primary meaning in his Commentary on Genesis. He says:
A translation in this form is to be discovered in the 80th Psalm, verses 8-10:
The margin notes the literal translation from the Hebrew as "the cedars of God." While in other languages several words are used to convey the different aspects and the different stations of the high and exalted ones; in English there is this sole word, "God" -- if the word "Deity " is excluded, which is of no more analytical or distinguishing character -- by which to denote all divine, or exalted ones; i.e., the deities of the heathen are designated by the same term "god" as the True God of the Christian religion. In the Hebrew language, there are two words entirely devoted to the Great Increate. Firstly, JEHOVAH, or more properly YAHWEH, the name by which God has chosen to be known; and secondly, SHADDAI, which is expressive of the supremacy and mightiness of God. Jehovah is translated into English by two words, LORD and GOD. In both of these words the centralising identity of the supreme Creator is lost, for they are used indiscriminately of the deities of the heathen and the God of the Christians; it would be far better if in the authorised Version of the Scriptures this "name of God" had been transferred untranslated. "Shaddai" is invariably translated "Almighty," in which word again the identity is lost; for the word "Almighty" is merely a word in common usage as a name of God, and for the designation of the ordinary powers of the universe. It should be remembered that it was in this Hebrew language that God revealed Himself; and accordingly, any peculiar phases which God limits to Himself are entirely lost in their translation by words bearing general meanings; thus partially or entirely eclipsing several phases of the revelation. In Greek, all words which in Hebrew were peculiar to God, are merged into and lost in the one word THEOS, which bears in common with the True God, the names of the heathen deities. As to the "name of God,"
the name which God first revealed to man for the deliverance of Israel: the
or JEHOVAH, or as the Revised Version more accurately translates this name in the margin to that book:
is a memorial name:
This name is descriptive of what God purposes to accomplish through that nation to whom He revealed this name as a memorial. God will accomplish what He has determined. Accordingly, this premier name of God is not a title, or means of identification as names are given in current times, but it is designatory of the Great Supreme by what He has willed to perform. God has no name properly. Names that appear designatory of this Great One are descriptive of either His attributes or His purpose. The truth of this statement will appear in the analysis of the names to be found in the Scriptures. To allow of this analysis in an orderly manner, and to enable all words used as names to pass under review, a set of tables has been compiled, in which appear all words which that eminent authority and lexicographer, Dr. Robert Young has included in his Analytical Concordance of the Bible. All these words will be examined in rotation, and the full and proper meaning ascertained in each instance. Original words translated "LORD."
The words from which "Lord" has been translated will first be reviewed: ADON Dr. Young gives as the meaning, "Lord, sir, master;" and is a word which appears a great many times in the Old Testament, but in comparatively few instances is this form of the word used to denote the Supreme God. More frequently it is used as the first quotation under this head in the summary:
but in some cases the word has been used for God Himself as in the second quotation,
However, in all these instances the reference is purely to the character of God as a "lord," a "ruler," or a "master," and no reference is discoverable where a more comprehensive meaning is at tributable. ADONAI This word is but the plural form of the preceding word, and precisely the same definition is applicable. With but very few exceptions this word may be discovered in the Authorised Version by the type used to represent it. To distinguish this word from JEHOVAH (invariably appearing in capitals), "Adonai" is printed in ordinary lower case with a capital initial letter. For example, Isa. x. 16:
is an instance where the first word is ADON and the second is ADONAI, both which appear in lower case. When reviewing JEHOVAH or YAHWEH the peculiarity of the capitals will be illustrated. Suffice it to point out that the word is used for both God and the lords of the earth: as the following will show:
No ground is discoverable in this word for basing any doctrinal significance upon at all. God, truly, is a lord, a ruler, a master, and only in this phase of His character is this word applicable. BAAL The mere perusal of the quotations in the summary will suffice to illustrate the meaning of this word: it is never applied to God Himself. GEBIR
YAHWEH OR JEHOVAH The great name of the eternal God, invariably applied to Himself or to messengers with direct commissions, who are declared to bear His name, as Bishop Burnet observes:
For an example of an instance of this "name bearing" the occasion when God delivered the Israelites from their bondage in Egypt might be quoted; He gave them divers laws and instructions, and to guard and to guide them He sent an angel before them, saying:
Occasionally the word Jehovah is transferred untranslated to the Authorised Version, as in the case of Psalm lxxxiii.18:
In all cases, the word "LORD," when used in translation of it has been printed in capitals:
The word itself is a symbolic memorial name, given to Moses just prior to those terrible plague visitations upon Egypt, and is descriptive of the work which God wished to assure Moses that He had determined to accomplish. The nearest translation is given in the margin of the Revised Version:
Accordingly, no basis is discoverable in this name for the doctrine of the Trinity. The word is essentially that of a supreme and simple Unity, declaring to man His work with the earth. JAH A contraction of the word JEHOVAH, and used principally for praise. The remarks passed on the previous word are applicable to this abbreviated word. MARE This word appears but four times in the whole of the Old Testament, all of which instances are quoted in the summary: the meaning is easily discoverable as "one high or exalted" from an examination of them. SEREN
RAB
SAR
SHALISH The quotations are very representative, and will illustrate the meaning. It is never applied to God Himself. RABREBAN Precisely the same comment may be passed upon this word as upon the previous words; it is not used as a name of God. This completes the examination of all words translated "lord." From this examination it must be obvious that no authority for the doctrine of the Trinity exists in the mere appearance of the word "Lord" in the Authorised Version of the Old Testament.
Original words translated "God."
The examination of the words from which God "has been translated, will proceed upon the same lines as in the case of "Lord." The first original word to notice is: EL A singular noun, which Dr. Young defines as meaning "mighty one." Gesenius gives the following definition in his Hebrew-English Lexicon: EL.-"Strong, mighty, a mighty one, a hero. In sing. (Ezek. xxxi. 11), 'the mighty one of the nations' used of Nebuchadnezzar (Isaiah ix. 5), mighty hero."
It is applied indiscriminately to the false gods of the nations and to the true God of the Bible. The first quotation in the summary confirms Dr. Young's definition; also in Exodus xv. 11 is recorded the song by which Moses, in common with the children of Israel, praised God for their victories; in the course of which the following passage occurs to illustrate the supremacy of their God over the heathen deities:
Frequently, however, the word is used of the great God Himself, but only as illustrative of His greatness. A perusal of the quotations in the summary will confirm this statement. ELAH Much the same comment may be made on this word as on the foregoing; the word is very similar indeed, and is applied to the true God and to the false gods of the nations, as the extracts in the summary have been selected to show. ELOHIM Probably no word has been the subject of so much discussion as this word. Dr. Robert Young, in general with other authorities, defines its meaning as "God, gods, objects of worship"; that is, the word is used designatory of God Himself, of the heathen gods, of angels, and also of the minor positions held among rulers of nations. One of the greatest authorities on the Hebrew language -- Gesenius -- makes the following comments under the heading of this word in the Hebrew-English Lexicon: ELOHIM-plural of ELOAH.
NOTE.-Not a few interpreters both ancient and modern have regarded Elohim as also denoting angels (see Psalm v. 6; Psalm lii.1; xcvii. 7; cxxxviii. 1), and judges (Exodus xxi. 6; xxii. 7, 8). This opinion is discussed and refuted at length in Thess. p. 95. (But Heb. i. 16, ii. 7-9, shows plainly that this word sometimes means angels, and the authority of the New Testament decides the matter.
A very comprehensive definition, precisely confirming the definition as given by Dr. Young. Whenever the word "God" as representative of "Elohim" occurs, the meaning, whether applied to the God of Israel or to the gods of the heathen, is simply "mighty ones"; as also in other instances which Gesenius gives, it has been translated "angels" and "judges"; the meaning still is purely "mighty ones." This definition illustrates the peculiar combination of words by which God has chosen to reveal Himself. Frequently the words "JEHOVAH THY ELOHIM" appear (e.g., Deut. x. 14) and apart from the meaning which Elohim bears, would be quite unintelligible. Jehovah was Israel's mighty one. In precisely the same manner as the heathen had "mighty ones," so Israel had a "mighty one," but their "mighty one" was the Eternal Creator of heaven and earth.
Several further authorities may be quoted to confirm the meaning of this word. Two representative writers have been chosen: DEAN STANLEY:
CALMET:
Many are the instances which could be quoted to prove that no basis may possibly be discovered in this word to support the doctrine of the Trinity: but a few will be noted of the hundreds available, and the famous instance in Gen. i. 26 urged by Trinitarians will be examined. The gods of the heathen, "of Baalzebub, the god of Ekron" (2 Kings i. 2), "Dagon their god" (Judges xvi. 23), "Ashteroth the goddess of the Zidonians" (1 Kings xi. 5), and the "gods ascending out of the earth " (1 Sam. xxviii. 13) that the witch of Endor declared she saw; all illustrate how general this word is applied. . . In some two hundred and forty cases it is applied to heathen deities. In the account of Creation as given in Genesis this word "Elohim" is the original of the word "God." This is a plural noun, and in a few instances a plural verb occurs in conjunction with it, but in a great many cases the verb is singular. The passage referred to of Gen. i. 26 so frequently quoted in all its solitariness is:
From this expression Trinitarians assume support for their doctrine of Three Persons in the Godhead. The reason of assuming Three Persons is not apparent, for the word may convey the idea of any number. However, a close examination, even when the evidence of the almost innumerable statements against the doctrine are ignored, reveals that the verse supports no such doctrine, but is indeed a simple account of the Creation work at the hands of the angels of God. That the translation of the word "angel" from Elohim is fully authorised there can be no doubt in view of the testimony of Gesenius and the confirmation of the New Testament, which he alludes to; and if they be not accepted then the translation by the word itself in Psalm viii. 5 must finally decide the question. The work of Creation is described many times in the Old Testament. One of the most picturesque accounts is recorded in the Book of Job, chapter xxxviii.:
Obviously the "us" of Gen. i. 26, were the Elohim, and the Elohim were the "sons of God," the angels who worked God's will. Further evidence that this passage in Genesis i. 26, cannot allow of the Trinity, is apparent at the time of the Fall of Man, when the Elohim of Yahweh declare:
Who would affirm that God -- the Trinity -- knew (i.e., had experienced) evil? Truly the meaning of the word Elohim is apparent and simple; it stands for the angels of God, who now await the commands of their Creator; and of those in the future, who at the return of Jesus Christ to this earth, shall by reason of their redemption in Him, be "partakers of the divine nature" (2 Peter i. 4), and will then be "equal unto the angels" (i.e., become Elohim) (Luke xx. 36), to be the "ministers of their God" for evermore (Psalm ciii. 21). Many scholars not only affirm that this word gives no countenance to the doctrine of the Trinity at all, but ridicule the arguments for it based thereon. The following are a few instances: DR. SIR WM. SMITH, Dictionary of the Bible, Art., "Jehovah":
BISHOP COLENSO. The Pentateuch, part ii. p. 256:
KITTO, Cyclopedia of Biblical Literature, Article, "God":
SIXTUS SENENSIS, Biblotheca Sanctor, Lib. V., Annot 1:
ELOAH This word is the singular form of Elohim, and is applied to the heathen deities indiscriminately with the application to the true God of Israel. Gesenius affirms that it is used:
The comments and the extracts of the previous word may with equal force be read in reference to this word "Eloah." JEHOVAH The reader is referred to the review of this word under section "Lord." It is the name by which the Great Increate has revealed Himself, and the translation of it by the word "Lord" is quite arbitrary.
TSUR "A rock," indicative when applied to God Himself, of the great safety and surety of Israel's hope. The alternative rendering in Isaiah xliv. 8; xxx. 29, confirms this definition. SHADDAI A further word entirely devoted as a name of God is discoverable in SHADDAI, which bears the meaning of "strength, sufficient, mighty." It is invariably translated "Almighty," and is but a word designating an attribute of God.
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