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In the Beginning: A Biblical Survey of the Trinity

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“In the beginning was the Word, and the Word was with God, and the Word was God.” — John 1:1

The Nature of God

We believe in an almighty God. There is nothing God cannot do. God is outside and throughout time, space, and matter. He can do everything and anything. In the Bible, God is reflected in different ways: God the Father, the Word who became flesh in the person of Jesus Christ, and the Holy Spirit. It is amazing to see God’s reflections throughout the entire Bible, from the Old Testament to the New.

The proof of His majesty is all around us. People who have not seen the light believe that something came from nothing. This requires incredible faith to believe that from absolutely nothing, something was created, with form and function. We do not have any real-world examples of this. Thus, people who believe this don’t realize they believe in something we cannot think of an example of, and for which they have no proof. Yet the existence of God is all around us, in everything, including those things with simple or extremely complex form and function.

Manifestations of the Triune God

Now, how does this manifest itself for us humans to acknowledge and start to understand? The doctrine of the Trinity—God as one being in three persons (Father, Son, and Holy Spirit)—is more explicitly articulated in the New Testament, but scholars and theologians often point to implicit hints, foreshadowings, or pluralities in the Old Testament that align with this concept.

These include uses of plural pronouns for God, references to the “Angel of the Lord” as divine yet distinct, the personhood of the Spirit, and other passages interpreted as showing distinction within unity. Interpretations vary, and some view these as royal plurals or references to the divine council rather than as direct Trinitarian proof.

Below is a comprehensive list of Old and New Testament verses and passages commonly cited across multiple sources, grouped by book.

The Old Testament

Genesis

  • Genesis 1:1: “In the beginning, when God created the heavens and the earth—” The Hebrew word for God (Elohim) is plural in form but used with singular verbs, suggesting plurality within divine unity.
  • Genesis 1:26: “Then God said: Let us make human beings in our image, after our likeness. Let them have dominion over the fish of the sea, the birds of the air, the wild animals, and every creature that crawls on the earth.” Plural pronouns (“us,” “our”) indicate God speaking within Himself, implying multiple persons in the Godhead.
  • Genesis 2:4: “This is the story of the heavens and the earth at their creation. When the LORD God made the earth and the heavens—” Multiple names for God (Yahweh and Elohim) used together hint at diversity within the divine nature.
  • Genesis 3:22: “Then the LORD God said: See! The man has become like one of us, knowing good and evil! Now, what if he also reaches out his hand to take fruit from the tree of life, and eats of it and lives forever?” Plural “us” suggests intra-divine communication among persons.
  • Genesis 11:7: “Come, let us then go down and there confuse their language, so that no one will understand the speech of another.” Plural “us” in God’s action points to plurality.
  • Genesis 15:1–2, 7: “Some time afterward, the word of the LORD came to Abram in a vision: Do not fear, Abram! I am your shield; I will make your reward very great. But Abram said, ‘Lord GOD, what can you give me…?’ Then he said to him: I am the LORD who brought you from Ur of the Chaldeans…” The “word of the Lord” appears as a distinct yet divine entity, equated with God (interpreted by some as pre-incarnate Christ).
  • Genesis 16:9–10, 13: “The LORD’s angel said to her: Go back to your mistress and submit to her authority. I will make your descendants so numerous, added the LORD’s angel, that they will be too many to count… Thereupon she called the LORD who spoke to her: ‘You are the God who sees me…'” The Angel of the Lord speaks as God (promising offspring) and is addressed as God, showing distinction and identity (often seen as the Son).
  • Genesis 18:1, 9–22, 33: “The LORD appeared to Abraham by the oak of Mamre… They asked, ‘Where is your wife Sarah?’… The LORD said: I will definitely return to you about this time next year… When the LORD had finished speaking to Abraham, he left…” Three visitors (one identified as the Lord) interact with Abraham; seen as a theophany involving the Trinity.
  • Genesis 22:1–2, 10–19: “Some time afterward, God put Abraham to the test… ‘Take your son Isaac, your only one, whom you love…’ The angel of the LORD called to Abraham… ‘I know now how devoted you are to God, since you did not withhold from me your own beloved son.'” The Angel speaks as God in the first person, alternating with God, indicating distinct divine roles.
  • Genesis 22:11–18: “But the angel of the LORD called to him from heaven… ‘I swear by my self, declares the LORD…'” The Angel swears by Himself as the Lord, blending identities.
  • Genesis 31:11–13: “In the dream God’s angel said to me, ‘Jacob!’ and I replied, ‘Here I am!’… I am the God of Bethel…” The Angel claims to be God, showing divine interchangeability.
  • Genesis 32:24–30: “Jacob was left there alone. Then a man wrestled with him until the break of dawn… Jacob named the place Peniel, ‘Because I have seen God face to face…'” (Cross-referenced with Hosea 12:4–5: “He contended with an angel and prevailed… At Bethel he met God…”) Jacob wrestles God, described as an angel, implying a divine person distinct from the Father.
  • Genesis 48:14–16: “But Israel, crossing his hands… ‘The God in whose presence my fathers Abraham and Isaac walked, the God who has been my shepherd from my birth to this day, the angel who has delivered me from all harm, bless these boys.'” God and the Angel are paralleled as the same redeemer.

Exodus

  • Exodus 3:1–4, 14–16: “Moses was tending the flock… There the angel of the LORD appeared to him as fire flaming out of a bush… When the LORD saw that he had turned aside to look, God called out to him… God replied to Moses: I am who am.” The Angel is identified as God and reveals the divine name YHWH, showing distinction within divinity.
  • Exodus 23:20–22: “See, I am sending an angel before you, to guard you on the way… Give him heed and listen to him, obey him and do not rebel against him; he will not forgive your sin. My authority is within him.” The Angel carries God’s name and authority, including God’s forgiveness and other attributes.
  • Exodus 33:19: “He answered: I will make all my goodness pass before you, and I will proclaim my name, ‘LORD,’ before you…” Used in the context of singular vs. plural pronouns to highlight plurality elsewhere.

Numbers

  • Numbers 6:24–26: “The LORD bless you and keep you! The LORD let his face shine upon you, and be gracious to you! The LORD look upon you kindly and give you peace!” Triple repetition of “the LORD” is seen as hinting at three persons.
  • Numbers 24:2: “As Balaam raised his eyes and saw Israel encamped, tribe by tribe, the spirit of God came upon him…” The Spirit acts personally, distinct from God.

Deuteronomy

  • Deuteronomy 6:4: “Hear, O Israel! The LORD is our God, the LORD alone!” The word for “one” (echad) implies composite unity (like a single cluster), allowing for plurality, paired with the plural Elohim.

Judges

  • Judges 2:1–4: “The angel of the LORD went up from Gilgal to Bochim and said, I brought you up from Egypt…” The Angel speaks as God in the first person.
  • Judges 3:10: “The spirit of the LORD came upon him, and he judged Israel…” The Spirit empowers as a distinct divine agent.
  • Judges 5:23: “‘Curse Meroz,’ says the angel of the LORD…” The Angel invokes a divine curse, acting as God.
  • Judges 6:11–24: “The angel of the LORD came and sat under the terebinth in Ophrah… The LORD said to him: Peace be with you!” The Angel is called the Lord.
  • Judges 13:3–22: “The angel of the LORD appeared to the woman… We shall surely die, for we have seen God.” The Angel is recognized as God.

1 Samuel

  • 1 Samuel 3:19–21: “Samuel grew up, and the LORD was with him… The LORD revealed himself to Samuel at Shiloh through his word.” The “word of the Lord” reveals God, suggesting a distinct divine revealer.
  • 1 Samuel 10:10: “As he came to Gibeah, a band of prophets met Saul, and the spirit of God rushed upon him, and he joined them in their prophetic ecstasy.” The Spirit acts personally and divinely.

2 Samuel

  • 2 Samuel 23:2–3: “The spirit of the LORD spoke through me; his word was on my tongue. The God of Israel spoke…” The Spirit speaks as God.
  • 2 Samuel 24:16: “But as the angel stretched forth his hand toward Jerusalem to destroy it, the LORD relented…” The Angel performs divine judgment.

Nehemiah

  • Nehemiah 9:20: “Your good spirit you bestowed on them, to give them understanding; your manna you did not withhold from their mouths…” The Spirit is sent by God as a distinct instructor.
  • Nehemiah 9:30: “You were patient with them for many years, bearing witness against them through your spirit, by means of your prophets…” The Spirit warns through prophets, distinct from God.

Psalms

  • Psalm 45:7–8: “Your throne, O God, stands forever… Therefore God, your God, has anointed you with the oil of gladness…” Addresses one as God, anointed by another God, implying Father and Son.
  • Psalm 110:1: “The LORD said to my Lord: ‘Sit at my right hand, while I make your enemies your footstool.'” YHWH speaks to Adonai (another divine Lord), showing interaction between persons.

Isaiah

  • Isaiah 6:3: “One cried out to the other: ‘Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!'” Triple “holy” is seen as corresponding to three persons.
  • Isaiah 6:8: “Then I heard the voice of the Lord saying, ‘Whom shall I send? Who will go for us?'” Shifts from singular “I” to plural “us.”
  • Isaiah 48:12, 16: “Listen to me, Jacob, Israel, whom I called! I, it is I who am the first, I who am also the last… And now the Lord GOD has sent me, and his spirit.” The eternal speaker (first and last) is sent by the Lord God and His Spirit.
  • Isaiah 63:10: “But they rebelled and grieved his holy spirit; So he turned on them like an enemy…” The Holy Spirit can be grieved, indicating a distinct personhood from God.
  • Isaiah 63:11–12: “Then they remembered the days of old, of Moses, his servant… He who put his holy spirit in their midst; Whose glorious arm was the guide at Moses’ right…” The Holy Spirit is placed by God among the people as a distinct divine presence.

Jeremiah

  • Jeremiah 1:4–7: “The word of the LORD came to me: … But the LORD answered me…” The “word” speaks as the Lord, yet distinct.

Ezekiel

  • Ezekiel 11:5: “Then the spirit of the LORD fell upon me, and he said to me: Say: Thus says the LORD…” The Spirit speaks personally as a divine messenger.

Daniel

  • Daniel 7:13–14: “As the visions during the night continued, I saw coming with the clouds of heaven One like a son of man… To him was given dominion and glory and kingship…” The Son of Man receives divine worship and eternal dominion, attributes of God.

Hosea

  • Hosea 11:9: “I will not give vent to my blazing anger, I will not destroy Ephraim again; For I am God and not a man, the Holy One present among you…” Used in the context of singular pronouns contrasting with plural elsewhere.

Zechariah

  • Zechariah 1:12: “Then the angel of the LORD replied, ‘LORD of hosts, how long will you be without mercy for Jerusalem…?'” The Angel intercedes with the Lord.
  • Zechariah 3:1–2: “Then he showed me Joshua the high priest standing before the angel of the LORD… The LORD said to the satan, ‘May the LORD rebuke you, satan…'” The Angel speaks as the Lord.
  • Zechariah 12:8: “On that day the LORD will shield the inhabitants of Jerusalem… like the angel of the LORD at their head.” The Lord and Angel are paralleled in protection.

The New Testament

Matthew

  • Matthew 3:16–17: “After Jesus was baptized, he came up from the water and behold, the heavens were opened [for him], and he saw the Spirit of God descending like a dove [and] coming upon him. And a voice came from the heavens, saying, ‘This is my beloved Son, with whom I am well pleased.'” All three persons are active at Jesus’ baptism: the Son is baptized, the Spirit descends, and the Father speaks from heaven.
  • Matthew 28:19: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit.” The singular “name” encompasses the three distinct persons, emphasizing unity in the baptismal command.

John

  • John 1:1–3, 14: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be… And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth.” The Word (Son) is eternal, distinct from God (Father), yet fully God and creator.
  • John 10:30: “The Father and I are one.” Jesus affirms oneness with the Father while maintaining distinction.
  • John 14:16–17, 26: “And I will ask the Father, and he will give you another Advocate to be with you always, the Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you… The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that [I] told you.” The Son requests the Father to send the Spirit as another Advocate, showing interpersonal relationships and the Spirit’s personhood.
  • John 15:26: “When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.” The Spirit proceeds from the Father and is sent by the Son to testify about him.
  • John 16:7–15: “But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you. And when he comes he will convict the world in regard to sin and righteousness and condemnation: sin, because they do not believe in me; righteousness, because I am going to the Father and you will no longer see me; condemnation, because the ruler of this world has been condemned. I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming. He will glorify me, because he will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.” The Son sends the Spirit, who glorifies the Son and shares what belongs to the Father, illustrating shared essence and distinct functions.

Acts

  • Acts 5:3–4: “But Peter said, ‘Ananias, why has Satan filled your heart so that you lied to the holy Spirit and retained part of the price of the land? While it remained unsold, did it not remain yours? And when it was sold, was it not still under your control? Why did you contrive this deed? You have lied not to human beings, but to God.'” Lying to the Holy Spirit is equivalent to lying to God, thereby confirming the Spirit’s full divinity.

Romans

  • Romans 8:9–11: “But you are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness. If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.” The Spirit is interchangeably called the Spirit of God and the Spirit of Christ, showing unity among the persons.
  • Romans 9:5: “theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all be blessed forever. Amen.” Christ is identified as God over all (though punctuation interpretations vary).

1 Corinthians

  • 1 Corinthians 3:16: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” Believers are God’s temple because the divine Spirit indwells them.
  • 1 Corinthians 12:4–6: “There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone.” Gifts from the same Spirit, service to the same Lord (Son), workings by the same God (Father).

2 Corinthians

  • 2 Corinthians 13:13: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the holy Spirit be with all of you.” A Trinitarian blessing invoking grace, love, and fellowship from the three persons.

Ephesians

  • Ephesians 4:4–6: “one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” Unity emphasized: one Spirit, one Lord (Son), one God and Father.

Colossians

  • Colossians 2:9: “For in him dwells the whole fullness of the deity bodily,” The full divinity of God dwells in Christ.

Hebrews

  • Hebrews 1:8: “Your throne, O God, stands forever and ever; and a righteous scepter is the scepter of your kingdom.” The Father addresses the Son as “O God,” affirming the Son’s deity.

1 Peter

  • 1 Peter 1:2: “in the foreknowledge of God the Father, through sanctification by the Spirit, for obedience and sprinkling with the blood of Jesus Christ: may grace and peace be yours in abundance.” Salvation involves the Father’s foreknowledge, the Spirit’s sanctification, and the Son’s blood.

1 John

  • 1 John 5:7–8: “So there are three that testify, the Spirit, the water, and the blood, and the three are of one accord.” Three witnesses (including the Spirit) agree as one.

Jude

  • Jude 20–21: “But you, beloved, build yourselves up in your most holy faith; pray in the holy Spirit. Keep yourselves in the love of God and wait for the mercy of our Lord Jesus Christ that leads to eternal life.” Building faith through prayer in the Spirit, in God’s love, awaiting the Son’s mercy.

Conclusion

Ultimately, this sweeping survey of scripture demonstrates that the doctrine of the Trinity is not a later theological invention, but the gradual self-disclosure of God across history. What begins in the Old Testament as implicit whispers—seen in the plural “Let us,” the mysterious Angel of the Lord, and the hovering Spirit—culminates in the New Testament’s explicit revelation of the Father, Son, and Holy Spirit working in perfect unison. This continuity confirms that the God who stands outside time, space, and matter has always existed in a complex, relational unity. By connecting these ancient foreshadowings with their fulfillment in Christ, the text invites us to recognize that the “majesty all around us” is the handiwork of a Triune God who is both distinct in personhood and indivisibly One.

My heart is full of gratitude for your time today. May abundance and clarity flow into your life in wonderful ways.

Shalom, peace be with you.

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