It is an all-too-common assumption that the concept of the Trinity is a purely Christian idea. But the idea of a God being a three-in-one unity actually has its roots in foundational Judaism and in the Hebrew Scripture. The Old Testament contains numerous prophecies and narratives that, while not explicitly mentioning the Trinity, suggest a multiplicity within the Godhead that is consistent with this doctrine.

Before reading this verses, in's important to understand the plurality of Gods Nature in the Old Testament and how it's sets up the idea the God could be three in one.

There are many verses that show that The God of The Old Testament was a being comprised of multiple persons, yet is one God.

Getting Some Context

Before we can't get into the Trinity in the Bible we first need to understand the word Elohim and what it means and how it is used.

What Is Elohim?

The Hebrew word Elohim is the third word of the Hebrew Scriptures (Genesis 1:1). Elohim comes from a root that means “strength, might, or power.” “Elohim” is the most common word for “God” and is used over 2300 times in the Scriptures. “Elohim” is plural and can be literally translated as “gods.”, “Eloah” is the singular form of “Elohim,” but it is used much less frequently – only 250 times. A good example of Elohim meaning "Gods" can be seen in Exodus 12:12:

Exodus 12:12 - ESV

12. For I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast; and on all the gods (elohim) of Egypt I will execute judgments: I am the LORD.

Elohim is not a term that exclusively refers to the God of Israel; rather, it’s used to describe any being that resides in the spiritual realm. Thus, Elohim can refer to God, angels, spirits of the dead, or other divine beings mentioned in the Bible (@Heiser2015-it). One good example is in Psalm 82:1.

Psalm 82:1 - ESV

  1. God has taken his place in the divine council; in the midst of the gods (elohim) he holds judgment:

Mike Heiser expands on this in the Unseen Realm: he argues that Elohim is best understood as a term denoting a being’s residence in the spiritual realm, rather than implying anything about their nature, power, or status. He emphasizes that the God of Israel (Yahweh) is unique among all Elohim as the creator and ruler of all things, distinguished by His attributes, authority, and unique claim to worship. In this way, Elohim describes God but doesn’t imply polytheism; rather, it shows God’s supreme authority over a council of spiritual beings. Heiser uses passages like the above Psalm 82, where God presides over the “divine council” of elohim, to argue that the biblical worldview includes a structured spiritual hierarchy with Yahweh as the supreme ruler.

Does The God of The Bible being called Elohim mean He is plural in nature?

No: normally the plural name “Elohim” is followed by a singular verb or pronoun in the Bible when speaking of the God of Israel. Using a singular verb with a noun generally signals that the subject is singular, even if the noun itself has a plural form. In English, this is most commonly seen with nouns that don’t change between singular and plural forms, such as sheep.

For example, consider these two sentences:

  1. "The sheep is in the field."
  2. "The sheep are in the field."

In the first sentence, the singular verb is indicates that only one sheep is present. In the second, the plural verb are shows there are multiple sheep in the field. The verb agreement with is or are clarifies whether sheep is singular or plural in each context.

This concept applies similarly to ancient languages like Hebrew. In the case of the Hebrew word Elohim, it is a plural form. However, when it’s used with singular verbs and adjectives, it signifies a single deity—the God of Israel—rather than a group of gods. So the word for God in Genesis 1:1, is technically a plural form, but it takes singular verbs and descriptors from the rest of the verse and chapter.

Genesis 1:1 - ESV

  1. In the beginning, God [Elohim] created [bara, a singular verb] the heavens and the earth.

This is also seen throughout the rest of Genesis, in verse 26 we see that Elohim is plural, but changes back to singular in verse 27.

Genesis 1:26-27 - ESV

26. Then God [Elohim] said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” 27. So God [Elohim] created man in his [singular] own image, in the image of God [Elohim] he [singular] created him; male and female he [singular] created them.

It's possible that verse 26 should be "Then Gods [Elohim] said, “Let us make man in our image, after our likeness...". Genesis swapes out the singular language for plural language throughout the entire book, such as in these examples.

Example

But it is also possible that God is speaking to divine council (Job 38:7) this has to be figured out by CONTEXT. Genesis is brought out a lot in Trinitarian discussions so we will use this article to go over it:

You can read that article to go into the discussion. Regardless of who God is talking to in Genesis, the Bible gives a lot more evidence that the nature of the God of Israel is plural.

The Bible Does Show That Gods "Nature" Is Plural

While the Bible mostly uses singular verbs and pronouns for the God Of Israel. This is not always the case, there are many verses that cannot be seen to be singular without altering the text of Scripture.

God Has A God?

At the same time the Spirit of God was dwelling in the prophets, and at the same time the God’s Presence was manifested in the Jerusalem Temple in the 1 Book of Kings.

1 Kings 8:27 - ESV

27. “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!

In this next Psalm, the Hebrew uses plural language ("they are created") when speaking about the actions of God's Spirit. This use of the plural could be seen as supporting the idea of a plurality within the Godhead, as it attributes a collective action ("they are created") to the singular subject (God's Spirit).

Psalm 104:30 - ESV

30. When you send forth your Spirit, they are created, and you renew the face of the ground.

Additional Passages Where God is Plural

This table is based of the work of Andrew P and Berean Patroit, I will be updating this list over time with my own observations and links

Testament Full Verse Book Chapter/Verse Passage Comments From Berean Plural Type
OT Genesis 1:26 Genesis 1:26 Elohim states that Adam will be made “in our image,” yet in the next verse Adam is made “in the image of Elohim.” This could indicate plurality of Persons within Elohim, but could also be a majestic plural or (less likely) speaking to divine council (cf. Job 38:7). Nouns, Pronoun
OT Genesis 3:22 Genesis 3:22 Yahweh Elohim states that “the man has become like one of us.” This could indicate plurality of Persons within Yahweh Elohim, but could also be a majestic plural or speaking to divine council. Nouns, Pronoun
OT Genesis 11:7 Genesis 11:7 Yahweh says, “Let us go down and confuse their language.” However, in the next verse it is Yahweh alone who scatters the people. This could indicate a plurality of Persons within Yahweh, but could also be a majestic plural or (less likely) speaking to divine council. Nouns, Pronoun
OT Genesis 19:24 Genesis 19:24 Yahweh rains down fire and sulfur on Sodom and Gomorrah from (?) Yahweh out of the heavens. This could indicate two Persons called “Yahweh,” but could also be an example of Hebraic agency or parallelism. It could also be a Hebraism meaning “from Himself.” Nouns
OT Genesis 20:13 Genesis 20:13 Elohim “caused [plural] me to wander.” Whereas Elohim (plural) is occasionally used in reference to lesser gods, it is always with a singular verb; here, (plural) Elohim is used together with a plural verb, unprecedented in Hebrew except where multiple persons are in view. This appears to be strong evidence for the plurality of Persons within Elohim. Verb
OT Genesis 35:7 Genesis 35:7 Elohim “appeared [plural].” Whereas Elohim (plural) is occasionally used in reference to lesser gods, it is always with a singular verb; here, (plural) Elohim is used together with a plural verb, unprecedented in Hebrew except where multiple persons are in view. This appears to be strong evidence for the plurality of Persons within Elohim. Verb
OT 2 Samuel 7:23 2 Samuel 7:23 Elohim “went [plural].” Whereas Elohim (plural) is occasionally used in reference to lesser gods, it is always with a singular verb; here, (plural) Elohim is used together with a plural verb, unprecedented in Hebrew except where multiple persons are in view. This appears to be strong evidence for the plurality of Persons within Elohim. Verb
OT Psalm 45:6-7 Psalm 45:6-7 A Davidic king, addressed as Elohim, is anointed by Elohim His Elohim. This shows that Elohim is not, in itself, an indication of numerical plurality; however, it also demonstrates that there are at least two Persons who can be called Elohim, one of Whom is inferior to and anointed by the other. Nouns, Verb
OT Psalm 58:11 Psalm 58:11 The Psalmist states that “there is a God Who judges [plural, lit. ‘they judge’] the earth.” Whereas Elohim (plural) is occasionally used in reference to lesser gods, it is always with a singular verb; here, (plural) Elohim is used together with a plural verb, unprecedented in Hebrew except where multiple persons are in view. This appears to be strong evidence for the plurality of Persons within Elohim. Verb
OT Proverbs 30:4 Proverbs 30:4 Yahweh has a Son whose name is not expected to be known by the writer’s audience. This could be a point in favor of trinitarianism. However, it is also possible that the son in question is Solomon himself (see 1 Chron. 28:5-6). Nouns
OT Isaiah 9:6 Isaiah 9:6 The prophet prophesies the future arrival of a Son, a descendant of David, who will be called “El-Gibbor” (lit. “God of Might”). The very same title is applied in the next chapter to Yahweh, to Whom Israel is exhorted to return (Isa. 10:20-21). This is evidence that the coming Messiah will be Yahweh Himself, Who will be born as a child, a descendant of David. Nouns
OT Isaiah 61:1 Isaiah 61:1 Yahweh, Who is contextually the One speaking throughout the entirety of this passage (see 60:22, 61:8), states that “the Spirit of Adonai Yahweh is upon Me, for Yahweh has anointed Me.” The same Yahweh Who is speaking then goes on to state that He will rejoice in Yahweh His God (v. 10)! The grammar appears to indicate three Persons, all of Whom are called Yahweh directly: Yahweh Who anoints and sends to Israel, Yahweh Who is anointed and sent to Israel, and the Spirit of Adonai Yahweh. Nouns
OT Isaiah 63:8-10 Isaiah 63:8-10 Yahweh saved Israel by the instrumentality of the Angel of His Presence (Who has the very name of Yahweh; Exod. 23:20-21). However, they rebelled and His Holy Spirit grieved. The grammar indicates three separate Persons, all of Whom are identified with Yahweh (either in this passage or elsewhere) yet distinguished from one another. Nouns
OT Jeremiah 23:5-6 Jeremiah 23:5-6 The name of the Davidic king and Messiah Who will come to restore Israel will be “Yahweh our righteousness.” Nouns
OT Daniel 7:13-14 Daniel 7:13-14 One “like a son of man” is presented before the Ancient of Days, riding on the clouds of heaven, and is religiously served (pelach) by all people. Both riding on the clouds of heaven and being religiously served are deeds elsewhere reserved for Yahweh alone. This implicitly indicates that the “One like a son of man” is Himself Yahweh, despite being distinguished from the One on the throne. Nouns, Verb
OT Hosea 1:6-7 Hosea 1:6-7 Yahweh states that He will save Israel “by Yahweh their Elohim.” This could be evidence of two Persons called Yahweh, one of Whom sends the other to save Israel (esp. in light of Zech. 2:8-11), but could also merely be a Hebraism meaning “by Myself.” Nouns
OT Zechariah 2:8-11 Zechariah 2:8-11 Yahweh of Hosts insists no less than three times that He has been sent by Yahweh, and that He Himself will come to dwell in the midst of Israel. This indicates the existence of at least two different Persons called Yahweh, one of Whom will send the other to dwell in Israel. Nouns
OT Zechariah 14:9 Zechariah 14:9 Yahweh, Who is one and Whose name is one, will Himself come to rule over the whole earth from Jerusalem. This indicates that the coming Messiah will indeed be Yahweh Himself. Nouns
NT Matthew 3:3 Matthew 3:3 Here it is stated that John the Baptist came to “prepare the way of the Lord.” In this context, the Lord refers to Jesus, yet in the original context “the LORD” is Yahweh (isaiah 40:3Isa. 40:3). This could be taken to show that Jesus is Yahweh; however, it could also be a mere example of Hebraic agency, considering that the original passage also states that “the Messenger [lit. “angel/agent”] of the Covenant” is the One Who is coming. Nouns
NT Matthew 5:21-22, 5:27-28, 5:31-32, 5:33-34, 5:38-39, 5:43-44 Matthew 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44 Jesus repeatedly alters the OT Testament teachings, even in some cases reversing them. But rather than appealing to the authority of God, as would be necessary when altering/reversing a previous teaching of God, He appeals to His own authority: “I say to you”! This implies that He Himself carries the authority of God, and His audience certainly would not have missed this implication. Verb
NT Matthew 9:2 Matthew 9:2 Jesus claims the authority to forgive sins, something properly belonging to God alone. However, the author immediately goes on to state that “God… had given such authority to a man,” which renders this passage equivocal on the issue of Christ’s deity. Verb
NT Matthew 12:6, 8 Matthew 12:6, 8 Jesus not only claims authority over the Sabbath, a day consecrated by Yahweh Himself (Exod. 20:8-11), but claims to be greater than the temple itself (which was considered to be the earthly presence of God Most High)! His Pharisaic audience clearly recognized the ‘blasphemy,’ resulting in a conspiracy to murder Him (v. 14). Nouns
NT Matthew 12:32 Matthew 12:32 The blasphemy of the Holy Spirit is considered far greater than all other sins, which is inconceivable unless the Holy Spirit is both personal and on the level of God Himself. However, this doesn’t prove that He is a ‘third Person,’ for Holy Spirit could simply be another name for the Father. Nouns
NT Matthew 14:27 Matthew 14:27 Jesus tells His disciples not to fear the tumultuous sea, because “I am He” (ego eimi). This is a strong parallel with Isaiah 43, in which Yahweh tells Israel, “do not fear when you pass through the waters” because “I am He” (ego eimi) is with them (vv. 1-3, 10). However, the parallel between the two is possibly unintentional. (cf. Job 9:8). Verb
NT Matthew 16:27 Matthew 16:27 Jesus claims authority over the angels of God and states that He will come to “repay each one according to his deeds.” This is a quotation of several OT Testament passages which state that Yahweh Himself will repay according to each person’s deeds (Ps. 62:12; Prov. 24:12; Jer. 17:10; 32:19; Ezek. 33:20 cf. Rom. 2:6). However, this could also be understood in light of other passages which state that God gave judgment over to Jesus (Jn. 5:22; Acts 17:31). Nouns, Verb
NT Matthew 19:17-21 Matthew 19:17-21 Jesus quotes all of the Ten Commandments except those dealing with following God, and then sums up the rest by exhorting the rich young ruler to “follow Me”! This is an implicit claim to being the same as Yahweh God, Who the first four commandments deal with. However, it could also be understood in light of the principle of Hebraic agency by which following Jesus, the agent of God, is the same as following God Himself (cf. Jn. 12:44). Verb
NT Matthew 21:9 Matthew 21:9 Jesus is identified as “the One Who comes in the name of the Lord” (Ps. 119:26), Who in the original OT context is in fact Yahweh Himself. Nouns
NT Matthew 23:9-10 Matthew 23:9-10 Jesus puts Himself on the same level as the Father in heaven, stating that He, the Christ, is their “one-and-only Leader.” Nouns
NT Matthew 23:37-39 Matthew 23:37-39 Jesus states that He, in the past, willed to gather the inhabitants of Jerusalem “as a hen gathers her chicks under her wings.” This is an action attributed to Yahweh alone in the OT (Deut 32:11; Ruth 2:12; Ps 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). Furthermore, He again identifies Himself as “the One Who comes in the name of the Lord,” Who in the original OT context is Yahweh Himself (Ps. 119:26). Nouns, Verb
NT Matthew 25:31-32 Matthew 25:31-32 Jesus Himself will enter into judgment with the nations in the eschatological Day of the Lord, an action which in the OT is attributed to Yahweh (Joel 3:2). However, this can be understood in light of other passages which state that God gave all judgment over to Jesus (Jn. 5:22; Acts 17:31). Nouns, Verb
NT Matthew 26:64 Matthew 26:64 Jesus claims to be the “one like a son of man” of Daniel 7:13-14, Who as noted above is described using actions (like riding on the clouds and being religiously served) that belong to Yahweh alone. In the very next verse, the high priest identifies this claim as blasphemous and deserving of death. However, this could also be merely a Messianic claim, which some early sources imply was also considered blasphemous in the 1st-2nd centuries. Nouns
NT Matthew 28:19 Matthew 28:19 The Father, Son, and Holy Spirit all appear to share a singular “name” into which Christians are to be baptized. However, this could also be a Hebraism in which multiple individuals with different names are attributed a singular “name” (cf. Gen. 48:16; 1 Sam. 17:13). Nouns
NT Mark 1:2-3 Mark 1:2-3 See note on Matthew 3:3. Nouns
NT Mark 2:5 Mark 2:5 See note on Matthew 9:2. Verb
NT Mark 2:28 Mark 2:28 See note on Matthew 12:8. Nouns
NT Mark 3:29 Mark 3:29 See note on Matthew 12:32. Nouns
NT Mark 6:50 Mark 6:50 See note on Matthew 14:27. Verb
NT Mark 10:18-21 Mark 10:18-21 See note on Matthew 19:17-21. Verb
NT Mark 11:9 Mark 11:9 See note on Matthew 21:9. Nouns
NT Mark 14:62 Mark 14:62 See note on Matthew 26:64. Nouns
NT John 1:1-14 John 1:1-14 John states that the Word of God, which was with God in the beginning and which was God, became flesh in Jesus Christ. This could reflect early Targums or Hebrew wisdom literature, suggesting Jesus is either Yahweh Himself or the manifestation of Yahweh’s Word.
NT John 1:18 John 1:18 The textual tradition states the Son, in the bosom of the Father, is the “only-begotten God” who reveals the Father. Some patristic evidence favors the alternate reading of "only-begotten Son."
NT John 4:14, 26 John 4:14, 26 Jesus claims to be the One from whom living water flows, which is always associated with Yahweh in the OT (Isa. 12:2-3, Jer. 2:13), and identifies Himself with “I am He,” echoing Isaiah 52:6 (LXX).
NT John 5:18-30 John 5:18-30 Jesus’ claim that “God was [His] Father” was viewed as making Himself identical to God. He also claimed that all should honor the Son as they honor the Father, indicating equality of worship between the Father and Son.
NT John 6:20 John 6:20 See note on Matthew 14:27.
NT John 7:37-38 John 7:37-38 Jesus claims to be the One from whom living water flows, which is always a reference to Yahweh in the OT (Isa. 12:2-3, Jer. 2:13).
NT John 8:24, 28 John 8:24, 28 Jesus twice states, “I am He,” mirroring Isaiah 43:24-25 and 43:10, indicating a claim to deity, as these are Yahweh's words in the OT.
NT John 8:58 John 8:58 Jesus states, “Before Abraham became, I am,” a claim to exist before Abraham and implicitly a claim to deity, causing the Jews to accuse Him of blasphemy.
NT John 10:1-16 John 10:1-16 Jesus claims to be the exclusive Shepherd of Israel, a role attributed to Yahweh alone in the OT (Ps. 23:1, Isa. 40:11), suggesting He is Yahweh.
NT John 10:25-29 John 10:25-29 Jesus claims to be the Shepherd of Israel, and that both He and the Father hOT Israel as their sheep, which implies that both the Father and the Son are Yahweh.
NT John 10:30 John 10:30 Jesus affirms unity with the Father, asserting that "I and the Father are one," implying ontological unity with Yahweh.
NT John 10:31-36 John 10:31-36 The Jews accuse Jesus of blasphemy for claiming to be God. Jesus uses Psalm 82 to rebuke the Pharisees, positioning Himself as Elohim, not a lesser god.
NT John 10:37-39 John 10:37-39 Jesus appeals to His works as proof of His unity with the Father. Despite this, the Jews still attempt to seize Him, viewing His claims as blasphemy.
NT John 11:25 John 11:25 Jesus claims to be the Resurrection and the Life, a title reserved for Yahweh, suggesting His deity.
NT John 12:13 John 12:13 See note on Matthew 21:9.
NT John 12:38-41 John 12:38-41 John states that Isaiah spoke of Jesus' glory, which may refer to Yahweh's glory (Isa. 6:3), but it could also refer to the Messiah's glory, leaving some ambiguity on the deity of Christ.
NT John 13:18-19 John 13:18-19 Jesus quotes Psalm 41:9, linking it to Himself, and uses the phrase “I am He,” a reference to Isaiah 43:10, which is an implicit claim to deity.
NT John 14:6 John 14:6 Jesus claims to be the Way, the Truth, and the Life, titles that belong to Yahweh, indicating His divine nature.
NT John 14:9-11 John 14:9-11 Jesus says that anyone who has seen Him has seen the Father, emphasizing their unity, but not necessarily claiming to be the Father Himself.
NT John 14:16-17, 14:26 John 14:16-17, 26 Jesus distinguishes the Helper (Holy Spirit) from Himself and the Father, describing Him as a separate Person with masculine pronouns, but does not declare Him to be God.
NT John 15:26 John 15:26 The Helper (Holy Spirit) proceeds from the Father, suggesting a distinction between the Persons of the Trinity.
NT John 16:7, 16:13 John 16:7, 13 The Spirit of Truth will be sent by Jesus, again emphasizing the distinction between the Son and the Spirit while describing the Spirit as a Person with masculine pronouns.
NT John 17:5 John 17:5 Jesus prays to the Father to be glorified with the glory He had before the world existed, suggesting pre-existence and sharing the same glory as Yahweh.
NT John 20:22 John 20:22 Jesus breathes on the disciples and gives them the Holy Spirit. The word “spirit” (ruach in Hebrew and pneuma in Greek) also means "breath," indicating that Jesus' breath is the Holy Spirit, implying that Jesus possesses the same Spirit as Yahweh.
NT John 20:28 John 20:28 Thomas exclaims, “My Lord and my God!” (ho kurios mou kai ho theos mou). This is a rare vocative address that is typically reserved for Yahweh in the Bible, found in both the LXX (e.g., Ps. 35:24) and the NT(e.g., Rev. 4:11). If understood vocatively, this is one of the few instances in the NTwhere Jesus is explicitly referred to as “the God” (ho theos). However, alternative interpretations exist within unitarian views, suggesting that this phrase may not be a direct vocative address.
NT Acts 1:11-12 Acts 1:11-12 Jesus is taken up bodily from the Mount of Olives, and it is prophesied that He will return in the same way. However, in the OT, it is Yahweh Himself Who returns bodily to the Mount of Olives in the Day of the Lord (Zech. 14:3-4).
NT Acts 2:17-18, 2:33 Acts 2:17-18, 33 Peter quotes Joel 2:28-29 in which “Yahweh your God” promises that He Himself will pour out the Spirit. However, he then goes on to state that it is Jesus who is pouring out the Spirit.
NT Acts 3:14 Acts 3:14 Peter refers to Jesus as “the HOLY and Righteous One,” a name which belongs to Yahweh alone in the OT (see esp. Isa. 17:7; 24:16; 43:15; 57:15).
NT Acts 5:3-4,  5:9 Acts 5:3-4, 9 By parallelism the Holy Spirit is both “God” and “the Spirit of the Lord.”
NT Acts 7:52 Acts 7:52 Jesus is referred to as the Righteous One, a title only properly belonging to Yahweh in the OT (see note on Acts 3:14).
NT Acts 7:59 Acts 7:59 It is Jesus Who receives the spirit of Stephen upon his death. However, according to the OT, the spirit of a man returns to God at death, because it is He Who first gave it (Ecc. 12:7).
NT Acts 10:43 Acts 10:43 “All the prophets testify of [Jesus], that through His name everyone who believes in Him receives forgiveness of sins.” The OT prophets never say such a thing about any human or derivative god, but only about Yahweh alone.
NT Acts 20:28 Acts 20:28 Paul exhorts the elders at Ephesus to “shepherd the church of God which He purchased with His own blood.” Since it is, of course, Jesus Who purchased the church with His blood, this is likely another instance in which Jesus is referred to as “the God” (ho theos). However, it is possible to translate it alternately as “…which He purchased with the blood of His own [Son],” although this has the problem that “His own” (ho idios autou) is never elsewhere used on its own to describe Jesus.
NT Acts 22:14 Acts 22:14 See note on Acts 8:52.
NT Acts 28:25-27 Acts 28:25-27 According to Paul, it was the Holy Spirit Who spoke in Isa. 6:8-10. In the original context of the passage, it is the Lord Yahweh who speaks.
NT Romans 1:3-4 Romans 1:3-4 Jesus is both the Son of David according to the flesh, and the Lord and Son of God according to the Spirit of holiness. This confirms the distinction between the Son and the Spirit, and affirms the ‘two natures’ of Jesus.
NT Romans 8:9-17, 8:26-29 Romans 8:9-17, 26-29 The Father, Son, and Spirit are distinguished from one another. The Spirit has a mind, testifies, and intercedes, demonstrating His personality.
NT Romans 8:35-39 Romans 8:35-39 “The love of Christ” is equated with “the love of God.”
NT Romans 9:1 Romans 9:1 Paul undertakes the Oath of Testimony, swearing by Christ and the Holy Spirit, which was traditionally done only by swearing by God Himself.
NT Romans 9:5 Romans 9:5 Christ is referred to as “the One being God over all, blessed to the ages.” The grammar is unambiguous, with no contextual reason to switch from Christ to the Father.
NT Romans 9:32-33 Romans 9:32-33 Christ has become a stumbling stone and rock of offense, in accordance with the OT prophecy about Yahweh becoming a stone of stumbling to Israel.
NT Romans 10:13 Romans 10:13 Paul quotes Joel 2:32, where “the Lord” for salvation is Yahweh in the OT, but here it is Jesus.
NT Romans 10:20 Romans 10:20 Paul applies Isaiah 65:1, in which Yahweh is found by those who did not seek Him, now fulfilled in Jesus being found by the Gentiles.
NT Romans 14:6-9 Romans 14:6-9 Paul states that actions are done “with regard to the Lord,” identified as Jesus in v. 9, possibly another instance where Jesus is called “the God” (ho theos).
NT Romans 15:30 Romans 15:30 The Father, Son, and Spirit are distinguished personally. The Spirit is said to love, implying His personality.
NT 1 Corinthians 2:10 1 Corinthians 2:10 The Spirit is omniscient, searching out “the depths of God,” something only God can do.
NT 1 Corinthians 2:16 1 Corinthians 2:16 Paul equates Yahweh with Christ, quoting Isaiah 40:13: “Who has known the mind of Yahweh?” followed by “we have the mind of Christ.”
NT 1 Corinthians 8:4-6 1 Corinthians 8:4-6 Jesus Christ is placed on the same level as the Father, as the one Lord. Paul places Jesus on equal footing with the Father, breaking up the traditional doxology.
NT 1 Corinthians 12:4-11 1 Corinthians 12:4-11 The Spirit, Lord (Jesus), and God (Father) are distinguished personally. The Spirit has a “will,” affirming His personality.
NT 2 Corinthians 1:21-22 2 Corinthians 1:21-22 God (Father), Christ, and the Spirit are personally distinguished from one another.
NT 2 Corinthians 3:17-18 2 Corinthians 3:17-18 The Spirit is said to be “the Spirit of the Lord” as well as “the Lord” Himself.
NT 2 Corinthians 5:10 2 Corinthians 5:10 “We must all appear before the judgment seat of Christ,” showing that the throne of God and the throne of Christ are the same.
NT 2 Corinthians 10:17 2 Corinthians 10:17 Paul quotes Jeremiah 9:24 about boasting in the Lord Yahweh, but applies it to Jesus Christ.
NT 2 Corinthians 13:14 2 Corinthians 13:14 The Spirit, Lord Jesus, and God (Father) are distinguished personally, with the Spirit having “fellowship,” affirming His personality.
NT Galatians 4:4-6 Galatians 4:4-6 The Father, Son, and Spirit are personally distinguished, with the Spirit crying out, “Abba Father!” within our hearts.
NT Galatians 6:14 Galatians 6:14 See note on 2 Corinthians 10:17.
NT Ephesians 1:3-14; 3:14-17; 4:4-6; Ephesians 1:3-14 The Father, Son, and Spirit are personally distinguished and praised for their respective roles in salvation.
NT Ephesians 2:18,  2:21-22; 5:18-20 Ephesians 2:18, 21-22; 3:14-17; 4:4-6; 5:18-20 God the Father, Lord Jesus, and Spirit are distinguished personally five separate times.
NT Ephesians 4:8 Ephesians 4:8 Quoting Psalm 68:18, Paul states that when Christ ascended, He led captivity and gave gifts, but in the original OT context, it is Yahweh who does this.
NT Philippians 2:5-8 Philippians 2:5-8 This passage describes the ‘two natures’ of Jesus or alternatively His life on earth as the Second Adam.
NT Philippians 2:10-11 Philippians 2:10-11 Paul re-applies Isaiah 45:23 about Yahweh to Jesus, emphasizing the uniqueness of Yahweh compared to other gods.
NT Philippians 3:3 Philippians 3:3 The Father, Son, and Spirit are personally distinguished from one another.
NT Colossians 1:15 Colossians 1:15 Jesus reveals the Father perfectly and is the Firstborn, inheriting creation from the Father, consistent with trinitarianism.
NT Colossians 1:16 Colossians 1:16 All things were created in, through, and for Jesus, emphasizing His role in creation.
NT Colossians 2:2 Colossians 2:2 Paul speaks of the “mystery of God Christ,” possibly calling Christ “the God.”
NT Colossians 2:9 Colossians 2:9 “In Him [Jesus], all the fullness of the God-ness dwells bodily,” affirming the absolute deity of Christ.
NT 1 Thessalonians 1:3-6 1 Thessalonians 1:3-6 God the Father, the Lord Jesus, and the Spirit are again personally distinguished from one another. The Spirit is said to have "joy," once again affirming His personality.
NT 2 Thessalonians 1:12 2 Thessalonians 1:12 Paul speaks of “the grace of our God and Lord Jesus Christ,” calling Jesus “the God” (ho theos) in a grammatically unambiguous fashion. Unitarians deny that this verse is actually calling Jesus “our God.”
NT 2 Thessalonians 2:13-14 2 Thessalonians 2:13-14 God the Father, the Lord Jesus, and the Spirit are personally distinguished from one another.
NT 2 Thessalonians 3:5 2 Thessalonians 3:5 “May the Lord direct your hearts to the love of God and to the perseverance of Christ.”
NT 1 Timothy 2:5-6 1 Timothy 2:5-6 The grammar of this passage is somewhat ambiguous, but could refer to Jesus as both the “one God” and “a man,” affirming the ‘two natures’ doctrine of Christ.
NT 1 Timothy 3:16 1 Timothy 3:16 “He was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.” Likely refers to Jesus indirectly as “the Living God.”
NT 2 Timothy 4:18 2 Timothy 4:18 Paul gives a doxology to the Lord Jesus, despite condemning worship of any created being apart from the Creator in another doxology (Romans 1:25).
NT Titus 2:13 Titus 2:13 Paul speaks of “the glory of our great God and Savior, Christ Jesus,” calling Jesus “the great God.”
NT Titus 3:5-6 Titus 3:5-6 God the Father, our Savior Jesus, and the Holy Spirit are again personally distinguished from one another.
NT Hebrews 1:2 Hebrews 1:2 God the Father “established the ages” through His Son. This could describe either the original creation event or the future ages during which Christ will reign.
NT Hebrews 1:6 Hebrews 1:6 The Father says, “Let all the angels of God worship Him [the Son].” The application to Jesus indicates He is fully Yahweh, not a derivative god.
NT Hebrews 1:8-9 Hebrews 1:8-9 The Father speaks to the Son, calling His throne eternal. This verse shows Jesus called “the God” at least once in the NT Testament.
NT Hebrews 1:10-12 Hebrews 1:10-12 The Father speaks to the Son about His eternal nature and work of creation. The passage supports the view that the Son is Yahweh.
NT Hebrews 3:1-4 Hebrews 3:1-4 Jesus is compared to Moses, with the builder of all things (likely Jesus) being God. Ambiguities may suggest the Father is referenced instead.
NT Hebrews 3:7-11 Hebrews 3:7-11 The Holy Spirit speaks the words of Psalm 95:7-11, indicating that the Spirit is Yahweh.
NT Hebrews 9:14;10:29-30 Hebrews 9:14; 10:29-30 God the Father, the Christ, and the eonian Spirit are personally distinguished.
NT Hebrews 13:20 Hebrews 13:20 Jesus is called “the great Shepherd of the sheep,” a title that belongs to Yahweh.
NT Hebrews 13:21 Hebrews 13:21 A doxology is given to Jesus, affirming His divinity despite the prohibition of worshipping created beings.
NT 1 Peter 1:2 1 Peter 1:2 God the Father, Jesus Christ, and the Spirit are personally distinguished from one another.
NT 1 Peter 2:8 1 Peter 2:8 See note on Romans 9:32-33.
NT 1 Peter 3:14-16 1 Peter 3:14-16 Peter quotes Isaiah 8:12 but applies the sanctification of Christ as Lord in hearts, an implicit statement of Christ’s identity as Yahweh.
NT 1 Peter 4:11 1 Peter 4:11 Peter gives a doxology to Jesus Christ, despite the prohibition against worshiping non-God beings.
NT 1 Peter 4:14 1 Peter 4:14 God the Father, the Christ, and the Spirit of glory are personally distinguished.
NT 1 Peter 5:4 1 Peter 5:4 Jesus is called the “Chief Shepherd,” a title reserved for Yahweh in the OT Testament.
NT 2 Peter 1:1 2 Peter 1:1 Peter calls Jesus “the God” (ho theos) in a grammatically unambiguous way, affirming His divinity.
NT 2 Peter 3:18 2 Peter 3:18 See note on 1 Peter 4:11.
NT 1 John 5:20 1 John 5:20 “We are in Him Who is TRUE, in His Son Jesus Christ; this One is the TRUE God and eonian life.” Based on the grammar of this verse, John could be referring to either the Father or Jesus (or even… both!) as “the TRUE God.” However, contextual indications demonstrate virtually beyond a doubt that it is, in fact, Jesus Who is being referred to in this way. This is because John never refers to the Father as “eonian life,” but makes a habit of referring to Jesus as “the Life” (Jn. 11:25; 14:6) and “the Truth” (Jn. 14:6) or even “the TRUE” (Rev. 3:7)! Furthermore, at the start of this epistle and even earlier in the same chapter, John calls Jesus the “eonian life” (1 Jn. 1:1-2; 5:11-12). So then, it is very likely that John is referring to Jesus (or else, both the Father and Jesus) as “the TRUE God.” This also solves another ‘problem’ for trinitarianism. At Jn. 17:3, Jesus refers to His Father as “the only TRUE God,” which unitarians take to mean that Jesus cannot Himself be God. However, according to 1 Jn. 5:20, the “eonian life” (Jesus) is also the TRUE God.
NT Jude 4 Jude 4 Jude refers to Jesus as “our only Master and Lord Jesus Christ.” Although unitarians often argue that Jesus could be “our only Lord” in the sense of being our only human lord, the same cannot be true of “our only Master.” The title “the Master/Owner” (ho despotes, lit. ‘the Despot’) emphasizes total authority, and is typically applied to Yahweh alone, the One Who created the heavens and the earth (Lk. 2:29; Acts 4:24; Rev. 6:10). If Jesus is “our only Master,” then (unless Yahweh is somehow demoted to a lesser position than Jesus) Jesus must be Yahweh, creator of heaven and earth.
NT Jude 5 Jude 5 After stating that Jesus is avowedly our only Master and Lord, Jude goes on to state “that Jesus/the Lord, after saving a people out of Egypt, then destroyed those who did not believe.” The textual evidence is split fairly evenly between the two readings “Jesus” and “the Lord,” although leaning slightly toward “Jesus.” However, even if the original reading is “the Lord,” Jude just stated that Jesus is “our only Lord”! This early Christian tradition that Jesus is the One who led the exodus from Egypt parallels the Old Testament teaching that it was ‘the Angel of the Presence’ Who saved Israel, and Who, though being sent by Yahweh, nevertheless carries the name of Yahweh (Exod. 23:20-21, Isa. 63:8-10).
NT Jude 25 Jude 25 “To the only God our Savior be glory, majesty, power, and authority, through Jesus Christ our Lord, before all ages, now, and for the ages, verily!” A straightforward reading of this passage indicates that God had glory through Jesus Christ before all ages, which of course requires Jesus to have existed before all ages. (See also 2 Tim. 1:9 which implies that Christ Jesus existed “before times eonian.”)
NT Revelation 1:17-18 Revelation 1:17-18 Jesus declares, “I am the First and the Last, and the Living One.” Elsewhere in RevJohn, the statement that “I am the First and the Last” is attributed to the One sitting on the throne, Who is unambiguously the Father (Rev. 1:11). However, even if “the First and the Last” is a title that can be applied to Jesus as a non-God being, as unitarians argue (despite the fact that this title in Isa. 44:6 is a claim to being the absolute one and only God), the title of “the Living One” is absolutely unique to Yahweh alone, the Living God in Whom is all life. This is the climax of the “Life” statements throughout the Johannine literature (cf. Jn. 11:25; 14:6; 1 Jn. 1:1-2; 5:11-12; 5:20).
NT Revelation 2:8 Revelation 2:8 Jesus once again claims to be “the First and the Last.”
NT Revelation 2:23 Revelation 2:23 Jesus declares that all of the churches will come to know that “I am the One Who searches minds and hearts, and I will give to each of you according to your works.” This brings together two frequent OT statements about Yahweh’s role in judgment (for which see 1 Chron. 28:9; Ps. 7:9; Jer. 17:10 cf. Acts 1:24; Rom. 8:27; along with Ps. 28:4; 62:12; Prov. 24:12; Ezek. 33:20 cf. Rom. 2:6). Even if unitarians argue that this refers to the fact that God has given all judgment to Jesus (Jn. 5:22; Acts 17:31) this still would not warrant Jesus’ declaration of Himself as “ the One Who searches minds and hearts, and gives to each according to their works”; only Yahweh could refer to Himself as such.
NT Revelation 3:7 Revelation 3:7 Jesus is said to be “the One Who is Holy and TRUE,” both of which are titles applicable to Yahweh God alone
NT Revelation 5:6 Revelation 5:6 The Lamb (Jesus), despite being distinguished from the One sitting on the throne (the Father), is nevertheless said to stand “in the center of the throne.” This shows that He is personally distinguished from the Father, while also deserving the same divine honor and prerogatives as the Father Himself.

Furthermore, the Lamb is said to have seven eyes, a characteristic of Yahweh in the OT (Zech. 4:10) which symbolically expressed “fullness of seeing” (in Latin, omni-scienta, literal ‘omniscience’). This shows that the Lamb has omniscience, a characteristic which belongs to God Most High alone (cf. Jn. 16:30; 21:17).
NT Revelation 5:9 Revelation 5:9 The elders “sing a new song” to the Lamb Who was slain, to praise Him for His salvation. In the OT, the exhortation to “sing a new song” is only ever directed at Yahweh Elohim Himself, and always in the context of His lovingkindness and salvation (Ps. 33:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10). (Significantly, in Psalm 33:3-4, the exhortation to “sing a new song” is directed at “the Word of Yahweh,” which is also the name of Jesus! [Jn. 1:14; Rev. 19:13] )
NT Revelation 5:11-14 Revelation 5:11-14 The multitudes before the throne worship the Lamb, using almost the exact same song that they sang to the One on the throne (the Father) in the previous chapter. Combined with v. 6, this shows that the Lamb not only sits upon God’s throne, but is worthy of equal worship with the Father (cf. Jn. 5:23); and this despite the fact that worshipping any derivative being, even a messenger of God, is condemned (Col. 2:18 cf. Rev. 19:10; 22:9-10).
NT Revelation 7:17 Revelation 7:17 See note on Revelation 5:6.
NT Revelation 11:15 Revelation 11:15 The author uses a singular verb – “He will reign” – despite the fact that both the Father and “His Christ” are the subject of this verb.
NT Revelation 17:14; 19:16 Revelation 17:14; 19:16 “The Lamb… is Lord of lords and King of kings.” This reflects a name of God which came to be used in Judaism, Melech Malchei HaMelachim, meaning “King of kings of kings.” However, this is likely not a statement of Christ’s deity, since King of kings was also a title of some human kings during this period.
NT Revelation 20:6 Revelation 20:6 The priests of God are said to also be the priests of Christ, despite the fact that Yahweh’s priests were absolutely forbidden from acting as priest for any derivative ‘god’ or mere human.
NT Revelation 21:9 Revelation 21:9 NT Jerusalem is said to be the bride of the Lamb. Per the OT imagery of Israel and Judah as the brides of God, the marriage of Jerusalem to any not-God entity is adultery (see esp. Jer. 3:1-10; Hos. 1:2). However, in RevJohn the marriage of Jerusalem to the Lamb is presented as good and ideal.
NT Revelation 21:22 Revelation 21:22 Both “the Lord God the Almighty” and “the Lamb” are said to constitute the ‘temple’ of NT Jerusalem – i.e., the physical presence of God. It would not make sense to include the Lamb in the ‘temple’ if the Lamb were not God.
NT Revelation 22:1, 22:3 Revelation 22:1, 3 God and the Lamb are said to share a (singular) throne, reaffirming that Jesus shares the divine honor and prerogatives of the Father.
NT Revelation 22:3-5 Revelation 22:3-5 Of both God and the Lamb, it is said that “His servants will serve Him; they will see His face, and His name will be on their foreheads” (cf. Rev. 11:15). This shows that singular pronouns can be used of these two Persons together, which solves the ‘problem’ for trinitarianism of why God repeatedly uses singular pronouns in the OT.
NT Revelation 22:6-7, 22:16 Revelation 22:6-7, 16 The messenger speaking to John says that it was “the Lord God of spirits” Who sent him, yet immediately goes on to relate that this Lord God states, “Lo, I am coming quickly” (the words of Jesus according to v. 20). Furthermore, it is later said that it was Jesus Who sent the messenger (v. 16). Thus, it is Jesus Who is referred to as “the Lord God of spirits” in v. 6.
NT Revelation 22:12 Revelation 22:12 See notes on Matthew 16:27 and Revelation 2:23.
NT Revelation 22:13 Revelation 22:13 The One Who states, “I am coming quickly,” in the previous verse (i.e. Jesus) now claims, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End.” In Isa. 44:6, the title “the First and the Last” is a claim to being the absolute one and only God of monotheism. Furthermore, elsewhere in RevJohn, the claim to being “the Alpha and the Omega” and “the Beginning and the End” is only made by the Father (1:8, 21:6).

The plural nature in these verses are intriguing when view in light of the Shema. The first line of the Shema, found in Deuteronomy 6 (Does The Shema Disprove The Trinity)

Examples Of Trinity Of The Old Testament

The Three Yahweh's

Yahweh of Hosts insists no less than three times that He has been sent by Yahweh, and that He Himself will come to dwell in the midst of Israel. This indicates the existence of at least two different Persons called Yahweh, one of Whom will send the other to dwell in Israel.

Zechariah 2:8-11 - ESV

8. For thus said the LORD [Yahweh ] of hosts, after his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye: 9. “Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the LORD [Yahweh ] of hosts has sent me. 10. Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD [Yahweh ]. 11. And many nations shall join themselves to the LORD [Yahweh ] in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD [Yahweh ] of hosts has sent me to you.

This langauge continues in Zechariah 14:9

Zechariah 14:9 - ESV

9. And the LORD [Yahweh] will be king over all the earth. On that day the LORD [Yahweh] will be one and his name one.

Yahweh, Who is one and Whose name is one, will Himself come to rule over the whole earth from Jerusalem. This indicates that the coming Messiah will indeed be Yahweh Himself - connecting with Isaiah's Divine Messiah and The Divine Son Of Man

Zechariah's Yahweh Was Crucified

Zechariah 12:10 prophesies a future event where God is pierced and mourned for, which prefigures the New Testament narrative of Jesus' crucifixion and suggests a divine being capable of experiencing human suffering.

Zechariah 12:10 - ESV

10. “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.

This verse says the they will look on me (Yahweh ) whom they pierced. In the Gospels, we see if was Jesus that was crucified (Did Jesus Survive The Cross). How can the God of Israel be pierced?

More Support For The Trinity In Old Testament

The name of the Davidic king and Messiah Who will come to restore Israel will be “Yahweh our righteousness.”

Jeremiah 23:5-6 - ESV

5. “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD [Yahweh] is our righteousness.’

Introduction to the "Son of Man"

The term "Son of Man" is a central and distinctive title used by Jesus in the Gospels (Hebrew: בֶּן־אָדָם, ben-adam). Jesus often referred to Himself as the "Son of Man,", in fact it seems to have been His favorite term, it is used around 80 times in the New Testament. In the Hebrew Bible, "Son of Man" generally refers to a human being or mortal, as seen in the Psalms and Ezekiel. In Ezekiel 2:1-8, the term “Son of Man” is used extensively and is typically understood as a way of addressing the prophet Ezekiel himself (Swanson2015-le). However, the most significant and debated usage of "Son of Man" is found in Daniel 7:13-14. Here, the "Son of Man" appears in a vision as a heavenly figure coming with the clouds of heaven, approaching the Ancient of Days, and receives dominion, glory, and a kingdom that all peoples, nations, and languages should serve. It as this passage that Jesus claimed for himself in His trial (Mark 14:60-64).

The "Son of Man" Passage In Daniel

In Daniel 7:13-14, the "Son of Man" is described in a vision as coming with the clouds of heaven and approaching the Ancient of Days. He is given authority, glory, and sovereign power; all nations and peoples of every language worship him. His dominion is everlasting and will not pass away, and his kingdom is one that will never be destroyed.

Daniel 7:9-14 - NIV

9. “As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. 10. A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened. 11. “Then I continued to watch because of the boastful words the horn was speaking. I kept looking until the beast was slain and its body destroyed and thrown into the blazing fire. 12. (The other beasts had been stripped of their authority, but were allowed to live for a period of time.) 13. “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

There are two subjects, the Ancient Of Days, which is God the Father based on passages like Ezekiel chapter 1, where the his throne is descripted in the same manor with fire and wheels. Then a second person described as the Son of Man Riding On The Clouds. In Ezekiel, the prophet sees a human figure sitting on Gods throne (Ezekiel 1:26-27) as well.

Cross References Of The Son Of Man Passage

It's easy to read this passage and miss everything being claimed. It's important to cross reference your Bible and read the context slowly.

Coming On The Clouds Of Heaven?

The Cloud Rider

Daniel Boyarin observes that the phrase "Riding in the clouds", is used roughly 70 times in the Hebrew Bible (Such as Deuteronomy 33:26-27 or Psalm 104:3), consistently refers to God. In ancient Near Eastern cultures, including Jewish thought, cloud imagery was often associated with divinity. For example, in ugaritic texts the god Baal is called the "The one who rides the clouds" and it was the title of him. The old testament writes would take this title and give it to God, Deuteronomy 33:26, Psalm 68:32-33, Psalm 103:1-4 and Isaiah 19:1. This passage is the sole exception in the entire bible and its applied to a human. Everlasting Kingship was to belong only to the offspring of david, now we have a messianic king as both himan (Son of Man) and diety (The rider on the clouds) Heiser2015-it. Furthermore, Boyarin points out that the dominion, glory, and kingship given to the "Son of Man" in Daniel's vision are attributes typically reserved for God (See Attributes of God Credited To Jesus). The everlasting nature of his dominion and the universal scope of his authority suggest a role far beyond that of a mere human leader or king (Boyarin2012-pi).

The Attributes Of God Are Given To The Son Of Man

  1. Glory And Authority
    The Son Of Man in this passage was given glory and Authority by the Ancient of Days. Jesus himself claims this authority as the Son of Man in the Gospels, tying it to His ability to forgive sins (See Jesus Claims Gods Authority and Jesus Is The Forgiver Of Sins), but Isaiah the prophet said that:
Isaiah 42:8 - ESV

8. I am the LORD; that is my name; my glory (יָקַר yâqar) I give to no other, nor my praise to carved idols.

  1. Sovereign Power
    The Son Of Man is given the Sovereign power/kingdom (מַלְכוּ malkûw) of the Ancient of Days, this is to share in the essence of the Father for the Psalms say:

    Psalm 103:19 - ESV
  1. The LORD has established his throne in the heavens, and his kingdom (מַלְכוּ malkûw) rules over all.

  1. Reign of the Nations
    The Bible is clear that it is God alone that ultimately rules all nations.

    Psalm 47:7-8 - ESV
  1. For God is the King of all the earth; sing praises with a psalm! 8. God reigns over the nations; God sits on his holy throne.

  1. Worship
    The word worship is the Hebrew פְּלַח pelach which means to "Serve or Worship" is the same word used though the book of Daniel (Daniel 3:12, 14, 3:17-18, 3:28; 6:20; 7:14, 7:27 ) to describe worship to other Gods and the Ancient of Days, see also Jesus Is Worthy Of Worship. Moreover, the Septuagint Greek translation of Daniel uses the word latreuo for pelach (@Bowman2007-gc).

  2. The Everlasting Dominion
    Everlasting in this context means no beginning and no end, a eternal kingdom that God alone controls (See also Jesus' claim to be The Alpha and Omega/First and Last):

    Psalm 93:2 - ESV
  1. Your throne is established from of old; you are from everlasting.
Psalm 145:10-13 - ESV

10. All your works shall give thanks to you, O LORD, and all your saints shall bless you! 11. They shall speak of the glory of your kingdom and tell of your power, 12. to make known to the children of man your mighty deeds, and the glorious splendor of your kingdom. 13. Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. [The LORD is faithful in all his words and kind in all his works.]

Just Who Is The Son Of Man?

This figure has been interpreted in various ways. In Jewish thought, the Son of Man in this passage often represents an idealized Israel or a messianic figure who plays a role in the eschatological (end times) redemption. This second thought can be seen in additional Jewish texts, like the Book of Enoch from the Second Temple period, that depicts the "Son of Man" as a heavenly being (Enoch 46:1-3, Enoch 62:5-9, Enoch 69:26-29). while Ezekiel's visions (Ezekiel 1:26 and Ezekiel 8:2) describes a figure akin to "the appearance of the likeness of the glory of the LORD,".

Jesus favorite title for himself is Son of Man, but He did not mean it as a simple human as used throughout the Old Testament, but claims to be The Son of Man in Daniels visions during his trial (Mark 14:60-64, Matthew 26:57-66). It is with this context that we see He makes more claims about what the Son Of Man must do in Luke 17:24-26. Without the context of Daniel 7 and the actions/claims of Jesus in the Gospels, it's easy to miss just what Jesus is saying about himself when he calls himself the "Son of Man".The trial of Jesus, as narrated in Mark and Matthew, show us the most famous use of the title.

Matthew 26:57-66 - ESV

57. Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered. 58. And Peter was following him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. 59. Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death, 60. but they found none, though many false witnesses came forward. At last two came forward 61. and said, “This man said, ‘I am able to destroy the temple of God, and to rebuild it in three days.’” 62. And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” 63. But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” 64. Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” 65. Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66. What is your judgment?” They answered, “He deserves death.”

Mark 14:60-64 - ESV

60. And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” 61. But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62. And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63. And the high priest tore his garments and said, “What further witnesses do we need? 64. You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death.

When confronted by the high priest about is Jesus is the Christ, Jesus not only confirms it but also claims that He is the Son of Man, and will be sitting at the right hand of Power, and coming with the clouds of heaven. This reference to Daniel 7:13 is perceived as a divine claim to be God, leading to accusations of blasphemy by the high priest, a term in Judaism defined as cursing God (according to myjewishlearning.com). This response indicates that Jesus's claim was interpreted as an assertion of divinity, given the exclusive association of such imagery with God in Jewish thought. Additionally, events like the Transfiguration (Matthew 17:1-9), where the Son of God is also called the Son of Man that would rise from the dead, or his teachings in Mark 8:31 further show his authority over life and death. Jesus use of "Son of Man" is a deliberate claim to divine authority.

All His Words Are Equal To Scripture

In the Gospels, Jesus' teachings are presented not just as teachings but as ultimate truths, God's Word itself. In passages like Mark 2:1; Matthew 5:20-22, 7:24-29, 24:35. Jesus takes God's commands in the Old Testament and adds to them, teaching that what He explains is what the God's words and Laws really meant.

In Matthew 5:20-22, Jesus doesn't just interpret the Law; He fulfills and expands it, stating, "For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. You have heard that it was said to those of old... But I say to you..." This shift from "You have heard" to "But I say to you" emphasizes His authority to redefine and deepen the understanding of the Law. The frequent use of the phrase "Amen, I say to you" throughout the Gospels is a testament to this divine authority. The Book of Acts continues this theme by referring to the spoken word and the Gospel as "the word of the Lord" (Acts 8:25, 13:44, 48-49;).

Similarly, in Matthew 7:24-29, Jesus concludes the Sermon on the Mount by comparing those who heed His words to a wise man who built his house on the rock, enduring all storms. The passage concludes with, "And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes." This astonishment arises from His direct assertion of authority, contrasting with the scribes who relied on existing interpretations. Luke 4:32 and Mark 1:22 similarly notes the reaction to His teaching in the synagogues.

The Son Of Man Has Authority

Jesus' uses of the title "Son of Man" to show His divine authority. For example, in , while healing a paralytic, Jesus says:

Mark 2:10-11 - ESV

10. But that you may know that the Son of Man has authority on earth to forgive sins” — he said to the paralytic — 11. “I say to you, rise, pick up your bed, and go home.”

This act and statement assert his divine role, as forgiving sins is traditionally exclusive to God. In Matthew 25:31-32, he describes the Son of Man's role in judgment:

Matthew 25:31-32 - ESV

31. “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.

In a previous conversation with the Pharisees, Jesus references Psalm 110:1 to pose a critical question about the Messiah's lineage and nature:

Matthew 22:41-46 - ESV

41. Now while the Pharisees were gathered together, Jesus asked them a question, 42. saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” 43. He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, 44. “‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet”’? 45. If then David calls him Lord, how is he his son?” 46. And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

By referring to Psalm 110:1, where David calls the Messiah 'Lord,' Jesus challenges their conventional understanding of the Messiah as merely a descendant of David. He implies that the Messiah, while a physical descendant of David, possesses a higher, divine status and nature.

God Has A God?

Scripture Support For The Trinity

Full Index Of Trinity Passages

The Old Testament, through its portrayal of God's nature, interactions, and prophecies, points towards a complex understanding of God that id consistent with the Christian doctrine of the Trinity. These passages, though not explicitly mentioning the Doctrine of Trinity, provide a foundation for the Christian understanding of the Triune God, with a consistent thread of plurality within unity in the Godhead throughout the Old Testament narrative.

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