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, having been immersed, Jesus went up straightway from the water; and, behold, the heavens were opened; and he saw the Spirit of God descending as a dove, coming upon Him; and, behold, a voice out of the heavens, saying, "This is My Son, the beloved, in whom I delighted."
At that season Jesus, answering, said, "I thank Thee, O Father, Lord of the heaven and of the earth, because Thou didst hide these things from the wise and discerning, and didst reveal them to babes.
going, therefore, disciple ye all the nations, immersing them 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. The same was in the beginning with God. read more. All things were made through Him, and apart from Him was not even one thing made that has been made. In Him was Life; and the Life was the light of men. And the light shines in the darkness; and the darkness apprehended it not. There was a man sent from God, whose name was John. The same came for a testimony, that he might testify concerning the Light, that all might believe through him. He was not the Light; but he came, that he might testify concerning the Light. He was the true Light That lighteth every man coming into the world. He was in the world, and the world was made through Him, and the world knew Him not. He came to His own possessions, and those who were His own received Him not. But as many as received Him, to them He gave the right to become children of God, to those believing in His name; who were born, not of bloods, 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??lory as of the Only Begotten from the Father), full of grace and truth. John testifies concerning Him, and has cried, saying, "This was He of Whom I said, 'He That cometh after me hath become before me, because He was before me;'" because out of His fulness we all received, and grace for grace: because the law was given through Moses; grace and 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 declared Him.
No one has seen God at any time; the only begotten Son, Who is in the bosom of the Father, He declared Him.
And He saith to her, "Woman, what is it to Me and to you? My hour has not yet come."
For God so loved the world, that He gave His only begotten Son, that every one who believes on Him should not perish, but have eternal life;
In these were lying a multitude of those who were sick, blind, lame, withered, [waiting for the moving of the waters: for an angel of the Lord went down at a certain period into the pool, and troubled the water: whosoever, therefore, first, after the troubling of the water, stepped in, was healed of whatsoever disease he had].
And straightway the man became well, and took up his bed, and was walking. And it was the sabbath on that day.
And He Who sent Me is with Me. He hath not left Me alone; because I am always doing the things that please Him."
And, supper being in progress, the Devil having already put into the heart of Judas Iscariot, Simon's son, to betray Him,
He riseth from the supper, and layeth aside His garments; and, taking a towel, He girded Himself.
and I will ask of the Father, and He will give you another Advocate, that He may be with you forever; the Spirit of truth, Whom the world cannot receive, because it beholds Him not, neither knows Him: ye know Him, because He abideth with you, and will be in you.
But the Advocate, the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and remind you of all things that I told you.
"When the Advocate shall come, Whom I will send to you from the Father, the Spirit of truth, Who proceedeth from the Father, He will testify concerning Me;
"When the Advocate shall come, Whom I will send to you from the Father, the Spirit of truth, Who proceedeth from the Father, He will testify concerning Me;
But, because I have spoken these things to you, sorrow has filled your heart. But I tell you the truth: it is expedient for you that I go away; for, if I do not go away, the Advocate will not come to you; but, if I go, I will send Him to you,
But I tell you the truth: it is expedient for you that I go away; for, if I do not go away, the Advocate will not come to you; but, if I go, I will send Him to you, And, having come, He will convict the world respecting sin, and righteousness, and judgment: read more. respecting sin, because they believe not on Me; respecting righteousness, because I go to the Father, and ye no longer behold Me; and respecting judgment, because the ruler of this world has been judged. "I have yet many things to say to you; but ye are not able to hear them now. But, when He, the Spirit of truth, shall come, He will guide you into all truth; for He will not speak from Himself; but whatsoever He heareth He will speak; and He will declare to you things to come.
But, when He, the Spirit of truth, shall come, He will guide you into all truth; for He will not speak from Himself; but whatsoever He heareth He will speak; and He will declare to you things to come. He will glorify Me; because He will take of Mine, and will declare it to you.
He will glorify Me; because He will take of Mine, and will declare it to you. All things whatsoever the Father hath are Mine; on this account, I said, that He taketh of Mine, and will declare it to you.
Jesus spake these things; and, lifting up His eyes to Heaven, said, "Father, the hour has come; glorify Thy Son, that the Son may glorify Thee;
because the words which Thou gavest Me I have given to them, and they received them, and knew truly that I came forth from Thee, and believed that Thou didst send Me.
As Thou didst send Me into the world, I also sent them into the world;
I in them, and Thou in Me, that they may be perfected into one; that the world may know that Thou didst send Me, and lovedst them, even as Thou didst love Me.
The other disciples, therefore, 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 into the print of the nails, and press my hand into His side, I will not believe."
Thomas answered and said to Him, "My Lord and my God!"
But Peter said, "Silver and gold have I none; but what I have, this I give to you. In the name of Jesus Christ, the Nazarene, walk."
The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Child Jesus, Whom ye, indeed, delivered up, and denied before Pilate's face, when he gave judgment to release Him;
and the Prince of life ye killed; Whom God raised from the dead??f which fact we are witnesses. And His name, by the faith of His name, gave strength to this man, whom ye see and know: yea, the faith which is through Him gave him this perfect soundness in the presence of you all.
To you first, God, having raised up His Child, sent Him forth, blessing you, in turning away every one of you from your iniquities."
This is the Stone That was set at naught by you, the builders, Which was made into a head of a corner. And in no one else is there salvation; for neither is there any other name under Heaven, that has been given among men, in Which we must be saved."
For, of a truth, there were gathered together in this city, against Thy Holy Child Jesus, Whom Thou didst anoint, both Herod and Pontius Pilate, with the gentiles and peoples of Israel??28 to do whatsoever Thy hand and Thy counsel predetermined to come to pass.
But Peter said, "Ananias, why did Satan fill your heart, that you should lie to the Holy Spirit, and keep back part of the price of the land? While remaining, did it not remain your own? and, when sold, did it not continue in your own authority? Why did you conceive in your heart this thing? You did not lie to men, but to God."
Wherefore, I testify to you this day, that I am clean from the blood of all men;
whose are the fathers; and of whom, according to flesh, is the Christ, Who is over all, God blessed forever. Amen.
that with one accord ye may, with one mouth, glorify the God and Father of our Lord Jesus Christ.
And I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to 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 wisdom, but in demonstration of the Spirit and of power; that your faith should not be in the wisdom of men, but in the power of God. read more. But we speak wisdom among the perfect; yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought;
concerning, therefore, the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but One.
in Whom ye also are being built together for a habitation of God in the Spirit.
one God and Father of all, Who is over all, and through all, and in all.
Who, existing originally in the form of God, accounted it not a prize to he equal with God.
because in Him dwells all the fulness of the Godhead bodily; and ye have been made complete in Him, Who is the Head of all principality and power; read more. in Whom ye were also circumcised with a circumcision not made with hand, in the putting off of the body of the flesh, in the circumcision of Christ;
Paul, and Sylvanus, and Timothy, to the assembly of Thessalonians in God the Father, and the Lord Jesus Christ: grace to you, and peace.
but respecting the Son, "Thy throne, O God, is forever and ever"; and, "A scepter of uprightness is the scepter of Thy Kingdom;
You believe that God is one. You do well. The demons also believe, and shudder!
elect according to the fore-knowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace 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 Jesus was led up by the Spirit into the wilderness, to he tempted by the Devil.
going, therefore, disciple ye all the nations, immersing them into the name of the Father, and of the Son, and of the Holy Spirit;
But, when He, the Spirit of truth, shall come, He will guide you into all truth; for He will not speak from Himself; but whatsoever He heareth He will speak; and He will declare to you things to come.
Jesus saith 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."
And, while Peter was earnestly considering the vision, the Spirit said to him, "Behold, three men are seeking you.
And, while they were ministering to the Lord, and fasting, the Holy Spirit said, "Separate now to Me Barnabas and Saul for the work to which I have called them."
They, therefore, having been sent forth by the Holy Spirit, went down into Seleucia; and thence they sailed away to Cyprus.
Take heed to yourselves, and to all the flock in which the Holy Spirit appointed you overseers, to shepherd the assembly of God, which He purchased with His own blood.
And I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, to strive together with me in your prayers to God for me;
and ye have been made complete in Him, Who is the Head of all principality and power;
For there is one God, one Mediator also between God and men, a Man, Christ Jesus,
And we know that the Son of God hath come, and hath given us understanding, that we may know the True One: and we are in the True One??n His Son Jesus Christ. This is the True God, and eternal life.
And they worshiped the dragon, because he gave his 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 was speaking as a dragon.
And the Devil who deceived them was cast into the lake of fire and brimstone, where also the beast and the false prophet were cast; and they shall be tormented, day and night, forever and ever.
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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going, therefore, disciple ye all the nations, immersing them into the name of the Father, and of the Son, and of the Holy Spirit;
God is a spirit; and those who worship Him must worship in spirit and truth."