Reference: Trinity
Easton
a word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (De 6:4; 1Ki 8:60; Isa 44:6; Mr 12:29,32; Joh 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.
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Hastings
TRINITY
1. The doctrine approached.
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And after Jesus was immersed, he came up immediately from the water; and lo, the heavens were opened to him, and he saw the Spirit of God descending like a dove, and coming upon him. And lo, a voice from heaven, saying: This is my beloved Son, in whom I delight.
At that time Jesus answered and said: I thank thee, Father, Lord of heaven and of earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes.
Go, therefore, make disciples of all nations, immersing them (the disciples) into the name of the Father, and of the Son, and of the Holy Spirit;
IN the beginning was the WORD, and the WORD. was with God, and the WORD was God.
IN the beginning was the WORD, and the WORD. was with God, and the WORD was God. He was in the beginning with God. read more. All things were made by him, and without him not one thing was made that now exists. In him was life, and the life was the light of men. And the light shines in the darkness, and the darkness comprehends it not. There was a man sent from God, whose name was John. This man came as a witness, to testify of the Light, that all through him might believe. He was not the Light; but he came to testify of the Light. He was the true Light, which, coming into the world, gives light to every man. He was in the world, and the world was made by him, and the world knew him not. He came to his own country, and his own people received him not. But as many as received him, to them he gave the privilege of be coming the children of God, even to those who believe on his name; who were begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the "WORD became flesh, and tabernacled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and of truth. John testified of him, and cried, saying: This is he of whom I said: He that comes after me, is now before me, for he existed before me. And from his fullness have we all received, even grace for grace; for the law was given through Moses, but the grace and the truth came through Jesus Christ. No one has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has revealed him.
No one has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has revealed him.
Jesus said to her: Woman, what have I to do with you? my hour has not yet come.
For God so loved the world, that he gave his only begotten Son, that whoever believes on him should not perish, but have eternal life.
In these lay a great multitude of sick persons, blind, lame, withered, who waited for the moving of the water. For an angel went down at a certain season into the pool, and stirred the water. Then he who entered first after the motion of the water, was cured of whatever disease he had.
And the man was immediately restored to health; and he took up his bed and walked. And that day was the sabbath.
And he that sent me is with me. The Father has not left me alone, because I always do what is pleasing to him.
Again, therefore, there was a division among the Jews, on account of these words.
And supper being over, the devil having already put it into the heart of Judas Iscariot, the son of Simon, to deliver him up,
arose from supper, and laid aside his garments, and taking a towel, he girded himself.
and I will pray the Father, and he will give you another Paraclete, that he may dwell with you forever; the Spirit of the truth, whom the world can not receive, because it neither sees him nor knows him. But you know him, because he dwells with you, and shall be in you.
But the Paraclete, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all things that I have spoken to you.
But when the Paraclete has come, whom I will send to you from my Father, the Spirit of the truth, which proceeds from the Father, he will testify of me;
But when the Paraclete has come, whom I will send to you from my Father, the Spirit of the truth, which proceeds from the Father, he will testify of me;
But because I have spoken these things to you, sorrow has filled your heart. But yet I tell you the truth: it is profitable for you that I go away. For if I go not away, the Paraclete will not come to you. But if I go away, I will send him to you.
But yet I tell you the truth: it is profitable for you that I go away. For if I go not away, the Paraclete will not come to you. But if I go away, I will send him to you. And when he has come, he will convince the world of sin, and of righteousness, and of judgment. read more. Of sin, because they believe not on me; of righteousness, because I go to my Father, and you see me no more; of judgment, because the prince of this world is judged. I have yet many things to say to you; but you can not bear them now. But when he, the Spirit of the truth, has come, he will guide you into all the truth; for he will not speak of himself; but what he hears, that will he speak, and he will show you things to come.
But when he, the Spirit of the truth, has come, he will guide you into all the truth; for he will not speak of himself; but what he hears, that will he speak, and he will show you things to come. He will glorify me; for he will take of mine, and show it to you.
He will glorify me; for he will take of mine, and show it to you. All things that the Father has are mine; for this reason I said, that he will take of mine, and show it to you.
Jesus spoke these words, and lifted up his eyes to heaven, and said: Father, the hour has come: glorify thy Son, that thy Son may also glorify thee;
for the words which thou gavest me I have given them; and they have received them, and they know surely that I came forth from thee, and they believe that thou didst send me.
As thou hast sent me into the world, so I send them into the world;
I in them, and thou ID me, that they may be made perfect in one, that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
Then the other disciples said to him: We have seen the Lord. But he said to them: Unless I see in his hands the print of the nails, and put my finger in the print of the nails, and put my hand into his side, I will not believe.
And Thomas answered and said to him: My Lord and my God.
But Peter said: Silver and gold I have none: but what I have, this I give you. In the name of Jesus Christ the Nazarene, arise and walk.
The God of Abra ham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus, whom you delivered up, and whom you rejected in the presence of Pilate, when he was determined to release him.
and you slew the Author of life, whom God has raised from the dead, of which we are witnesses. And his name, by faith in his name, has made this man strong whom you see and know; even the faith which is by him, has given him this entire soundness in the presence of you all.
To you first, God, having raised up his Son Jesus, has sent him to bless you, in turning every one of you away from his iniquities.
This is the stone that was rejected with contempt by you builders, which has become the head of the corner. And there is salvation in no other; nor, indeed, is there another name under heaven, given among men, by which we must be saved.
For, in truth, against thy holy child Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, did meet together,
But Peter said: Ananias, why has Satan filled your heart, that you should at tempt to deceive the Holy Spirit, and keep back part of the price of the land? While it remained unsold, was it not your own? And after it was sold, was it not at your own disposal? Why have you purposed this thing in your heart? You have not lied to men, but to God.
For this reason I solemnly affirm to you this day, that I am clean from the blood of all men.
to whom belong the fathers, and of whom is the Christ, as it respects the flesh, who is over all, God blessed forever. Amen.
that with one mind and with one voice you may glorify God, even the Father of our Lord Jesus Christ.
Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me, in your prayers to God for me,
but to those who are called, both Jews and Greeks, Christ, the power of God, and the wisdom of God.
and my speech and my preaching were not in persuasive words of man's wisdom, but in demonstration of the Spirit and of power, that your faith might not be in the wisdom of men, but in the power of God. read more. Yet we speak wisdom among the perfect; but not the wisdom of this age, nor of the rulers of this age, who are brought to nought:
With respect, then, to the eating of meats offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.
in whom you also are builded together, for a dwelling-place of God by his Spirit.
one God and Father of all, who is over all, and through all, and in you all.
who, being in the form of God, did not think it an act of robbery to be equal with God;
for in him dwells all the fullness of the Godhood bodily. And you are complete in him who is the head of all principality and authority: read more. in whom you have been also circumcised with the circumcision made without hands, in the putting off the body of the sins of the flesh, by the circumcision of Christ,
PAUL and Sylvanus and Timothy to the church of the Thessalonians, which is in God the Father and in the Lord Jesus Christ: grace be to you, and peace from God our Father, and the Lord Jesus Christ.
But to the Son: Thy throne, God, is from age to age: a scepter of rectitude is the scepter of thy kingdom.
You believe that there is one God; you do well: the demons also believe, and tremble.
elect according to the foreknowledge of God the Father, by the sanctification of the Spirit, in order to obedience, and sprinkling of the blood of Jesus Christ: grace be to you, and peace be multiplied.
Morish
A word only used to convey the thought of a plurality of Persons in the Godhead. This was revealed at the baptism of the Lord Jesus. The Holy Spirit descended 'like a dove' and abode upon Him; and God the Father declared "This is my beloved Son in whom I am well pleased." That the Father is a distinct Person and is God is plainly stated, as in Joh 20:17. Many passages prove that the Lord Jesus is God: one will suffice: ". . . . in his Son Jesus Christ. This is the true God, and eternal life." 1Jo 5:20. That the Holy Spirit is a Person and is God the following passages clearly prove: Ge 1:2; Mt 4:1; Joh 16:13; Ac 10:19; 13:2,4; 20:28; Ro 15:30; 1Co 2:10. The three Persons are also named in the formula instituted by Christ in baptism. Mt 28:19. Yet there is but one God. 1Ti 2:5. Satan will have an imitation of the Trinity in the Roman beast, the false prophet, and himself. Re 13:4,11; 20:10.
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Then was Jesus led up by the Spirit into the wilderness, to be tempted by the devil.
Go, therefore, make disciples of all nations, immersing them (the disciples) into the name of the Father, and of the Son, and of the Holy Spirit;
But when he, the Spirit of the truth, has come, he will guide you into all the truth; for he will not speak of himself; but what he hears, that will he speak, and he will show you things to come.
Jesus said to her: Touch me not, for I have not yet ascended to my Father: but go to my brethren, and say to them, I ascend to my Father and your Father, and to my God and your God.
While Peter was thinking of the vision, the Spirit said to him: Behold, three men ask for you:
And while they were ministering to the Lord, and fasting, the Holy Spirit said: Set apart for me Barnabas and Saul, to the work to which I have called them.
Therefore, having been sent forth by the Holy Spirit, they went down to Seleucia, and thence sailed to Cyprus.
Therefore, take heed to yourselves, and to all the flock over which the Holy Spirit has made you overseers, that you be shepherds to the church of God, which he has purchased with his own blood.
Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me, in your prayers to God for me,
And you are complete in him who is the head of all principality and authority:
For there is one God, and one mediator between God and men, the man Christ Jesus,
And we know that the Son of God has come, and has given us understanding, that we may know him that is true: and we are in him that is true, in his Son Jesus Christ. This is the true God, and life eternal. Little children, keep yourselves from idols.
And they worshiped the dragon, because he gave authority to the beast: and they worshiped the beast, saying, Who is like the beast? and, Who is able to make war with him?
And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon.
And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are: and they shall be tormented day and night from age to age.
Watsons
TRINITY. That nearly all the Pagan nations of antiquity, says Bishop Tomline, in their various theological systems, acknowledged a kind of Trinity, has been fully evinced by those learned men who have made the Heathen mythology the subject of their elaborate inquiries. The almost universal prevalence of this doctrine in the Gentile kingdoms must be considered as a strong argument in favour of its truth. The doctrine itself bears such striking internal marks of a divine original, and is so very unlikely to have been the invention of mere human reason that there is no way of accounting for the general adoption of so singular a belief, but by supposing that it was revealed by God to the early patriarchs, and that it was transmitted by them to their posterity. In its progress, indeed, to remote countries, and to distant generations, this belief became depraved and corrupted in the highest degree; and he alone who brought "life and immortality to light," could restore it to its original simplicity and purity. The discovery of the existence of this doctrine in the early ages, among the nations whose records have been the best preserved, has been of great service to the cause of Christianity, and completely refutes the assertion of infidels and skeptics, that the sublime and mysterious doctrine of the Trinity owes its origin to the philosophers of Greece. "If we extend," says Mr. Maurice, "our eye through the remote region of antiquity, we shall find this very doctrine, which the primitive Christians are said to have borrowed from the Platonic school, universally and immemorially flourishing in all those countries where history and tradition have united to fix those virtuous ancestors of the human race, who, for their distinguished attainments in piety, were admitted to a familiar intercourse with Jehovah and the angels, the divine heralds of his commands." The same learned author justly considers the first two verses of the Old Testament as containing very strong, if not decisive, evidence in support of the truth of this doctrine: Elohim, a noun substantive of the plural number, by which the Creator is expressed, appears as evidently to point toward a plurality of persons in the divine nature, as the verb in the singular, with which it is joined, does to the unity of that nature: "In the beginning God created;" with strict attention to grammatical propriety, the passage should be rendered, "In the beginning Gods created," but our belief in the unity of God forbids us thus to translate the word Elohim. Since, therefore, Elohim is plural, and no plural can consist of less than two in number, and since creation can alone be the work of Deity, we are to understand by this term so particularly used in this place, God the Father, and the eternal Logos, or Word of God; that Logos whom St. John, supplying us with an excellent comment upon this passage, says, was in the beginning with God, and who also was God. As the Father and the Son are expressly pointed out in the first verse of this chapter, so is the Third Person in the blessed Trinity not less decisively revealed to us in Ge 1:2: "And the Spirit of God moved upon the face of the waters:" "brooded upon" the water, incubavit, as a hen broods over her eggs. Thus we see the Spirit exerted upon this occasion an active effectual energy, by that energy agitating the vast abyss, and infusing into it a powerful vital principle.
Elohim seems to be the general appellation by which the Triune Godhead is collectively distinguished in Scripture; and in the concise history of the creation only, the expression, bara Elohim, "the Gods created," is used above thirty times. The combining this plural noun with a verb in the singular would not appear so remarkable, if Moses had uniformly adhered to that mode of expression; for then it would be evident that he adopted the mode used by the Gentiles in speaking of their false gods in the plural number, but by joining with it a singular verb or adjective, rectified a phrase that might appear to give a direct sanction to the error of polytheism. But, in reality, the reverse is the fact; for in De 32:15,17, and other places, he uses the singular number of this very noun to express the Deity, though not employed in the August work of creation: "He forsook God," Eloah; "they sacrificed to devils, not to God," Eloah. But farther, Moses himself uses this very word Elohim with verbs and adjectives in the plural. Of this usage Dr. Allix enumerates many other striking instances that might be brought from the Pentateuch; and other inspired writers use it in the same manner in various parts of the Old Testament, Job 35:10; Jos 24:19; Ps 109:1; Ec 12:3; 2Sa 7:23. It must appear, therefore, to every reader of reflection, exceedingly singular, that when Moses was endeavouring to establish a theological system, of which the unity of the Godhead was the leading principle, and in which it differed from all other systems, he should make use of terms directly implicative of a plurality in it; yet so deeply was the awful truth under consideration impressed upon the mind of the Hebrew legislator, that this is constantly done by him; and, indeed, as Allix has observed, there is scarcely any method of speaking from which a plurality in Deity may be inferred, that is not used either by himself in the Pentateuch, or by the other inspired writers in various parts of the Old Testament. A plural is joined with a verb singular, as in the passage cited before from Ge 1:1; a plural is joined with a verb plural, as in Ge 35:7, "And Jacob called the name of the place El- beth-el, because the Gods there appeared to him;" a plural is joined with an adjective plural, Jos 24:19, "You cannot serve the Lord; for he is the holy Gods." To these passages, if we add that remarkable one from Ecclesiastes, "Remember thy Creators in the days of thy youth," and the predominant use of the terms, Jehovah Elohim, or, the "Lord thy Gods," which occur a hundred times in the law, (the word Jehovah implying the unity of the essence, and Elohim a plurality in that unity,) we must allow that nothing can be more plainly marked than this doctrine in the ancient Scriptures.
Though the August name of Jehovah in a more peculiar manner belongs to God the Father, yet is that name, in various parts of Scripture, applied to each person in the holy Trinity. The Hebrews considered that name in so sacred a light, that they never pronounced it, and used the word Adonai instead of it. It was, indeed a name that ranked first among their profoundest cabbala; a mystery, sublime, ineffable, incommunicable. It was called tetragrammaton, or the name of four letters, and these letters are jod, he, vau, he, the proper pronunciation of which, from long disuse, is said to be no longer known to the Jews themselves. This awful name was first revealed by God to Moses from the centre of the burning bush; and Josephus, who, as well as Scripture, relates this circumstance, evinces his veneration for it, by calling it the name which his religion did not permit him to mention. From this word the Pagan title of Iao and Jove is, with the greatest probability, supposed to have been originally formed; and in the Golden Verses of Pythagoras, there is an oath still extant to this purpose, "By Him who has the four letters." As the name Jehovah, however, in some instances applied to the Son and the Holy Spirit, was the proper name of God the Father, so is Logos in as peculiar a manner the appropriated name of God the Son. The Chaldee Paraphrasts translate the original Hebrew text by Mimra da Jehovah, literally, "the word of Jehovah," a term totally different, as Bishop Kidder has incontestably proved, in its signification, and in its general application among the Jews, from the Hebrew dabar, which simply means a discourse or decree, and is properly rendered by pithgam. In the Septuagint translation of the Bible, a work supposed by the Jews to have been undertaken by men immediately inspired from above, the former term is universally rendered ?????, and it is so rendered and so understood by Philo and all the more ancient rabbins. The name of the third person in the ever blessed Trinity
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Go, therefore, make disciples of all nations, immersing them (the disciples) into the name of the Father, and of the Son, and of the Holy Spirit;
God is spirit; and they that worship him, must worship him in spirit and in truth.