Zechariah 2:11 - Jehovah Sends Jehovah?

It is being claimed that Zechariah 2:11 is proof that Jehovah sends Himself, and that thus, Jehovah is more than one person. Actually, as we will demonstrate, our trinitarian neighbors have to add to this and read into this their trinitarian philosophies.

We should note that the ancient Hebrew did not have punctuation. We have to be careful in understanding who is saying what. Any punctuation found in copies or translations has been supplied by men. Once one understands who is speaking which words, one can properly add quote marks to these verses. We believe the verses involved should be punctuated as follows:

Zechariah 2:8 For this is what Jehovah of hosts says (for glory he has sent me to the nations which plunder you, for he who touches you touches the apple of his eye):
Zechariah 2:9 "Behold, I will shake my hand against them, and they will become spoil for their servants." Then you will know that Jehovah of hosts has sent me.
Zechariah 2:10 "Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst," says Jehovah.
Zechariah 2:11 Many nations will be joined to Jehovah in that day, and they will become my people. And I will dwell in your midst. Then you will know that Jehovah of hosts has sent me to you.

Thus the angel is the one who says: "Then you will know that Jehovah of hosts has sent me." This statement is sandwiched between two quotes from Jehovah, one before: "For surely I will shake my hand against them, and they will become spoil for their servants," and the other after: "Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst."

Earlier we see that an angel of Jehovah is speaking and then another angel appears who begins to speak. (Zechariah 1:12; 2:1,3) It is this angel that is speaking in verses 8 through 11. He speaks of himself as being sent by Jehovah in verse 11. Many Bible Students believe that this angel is Jesus -- or, at least, represents Jesus typically.

The New American Catholic Bible renders these verses this way (without identifying exactly who is saying what, except for the parenthetical phrase):

For thus said the LORD of hosts (after he had already sent me) concerning the nations that have plundered you: Whoever touches you touches the apple of my eye. See I wave my hand over them; they become plunder for their slaves. Thus you shall know that the LORD of hosts has sent me. Sing and rejoice, O daugher of Zion! See, I am coming to dwell among you, says the LORD. Many nations shall join themselves to the LORD on that day, and they shall be his people, and he will dwell among you, and you shall know that the LORD of hosts has sent me to you.

Note that this is speaking of when many nations are joined to Jehovah which takes place in the millennial age, when Satan deceives the nations no more. (Revelation 20:3; Isaiah 25:7,8; 2:2,3) This is done through Jesus. (Acts 17:31) At that time also the New Jerusalem will belong to Jesus and be his people; Jesus will dwell in the midst of New Jerusalem, even as Jehovah will also dwell with New Jerusalem and all mankind. (Revelation 21:1-5) God's Kingdom with Jesus ruling as King will be enlarged to include all nations, not merely Israel. -- Jeremiah 12:14-17; Romans 4:13; Zechariah 8:20-21; Isaiah 2:3; Micah 4:2.

"Jehovah your God is one Jehovah." -- Deuteronomy 6:4

He is not two or three Jehovahs, as though there can be one Jehovah who sends another Jehovah.

The one Jehovah (the Father, the only true God -- John 17:1,3) says to the Lord of David: Sit at my right hand until I make your enemies a footstool for your feet. These scriptures in themselves prove that Jesus is NOT Jehovah. -- Psalm 110:1; Matt. 22:43-45; 26:64; Mark 12:35-37; Luke 20:41-44; Acts 2:34; 7:55: Romans 8:34; Colossians 3:1; Hebrews 1:13; 10:12,13; 1 Peter 3:22

Only if one runs all that is stated together without giving recognition to who is saying what could one read into the verses that Jehovah is sending Jehovah. Common sense should tell us that the angel is speaking and quotes Jehovah, and speaks of himself at other times. What we have presented is the default reasoning: that the angel is speaking and quoting Jehovah while he speaks. One can find quotes like this in Psalms and many times in the writings of the prophets, so it is nothing at all unusual. We are just called upon to use our common sense, and not be blinded by preconceived doctrine so as to read into the verses something that is not there.

For example, Isaiah 8:1-3. One could read verse three as a continuation of the quotation of Jehovah's words in verse one, thus making it appear that Jehovah is the one who went to the prophetess, but common sense tells us that Isaiah stopped quoting Jehovah and began referring to himself. Of course, if one were convinced that Isaiah was Jehovah himself, one could read this as saying that Jehovah went to the prophetess. Common sense tells us otherwise.

The second Psalm is another example. David, of course, is speaking, but he quotes both Jehovah and Jesus as speaking. If one were to run all these verses together without making proper qualifications as to who is speaking, one could even conclude that David is Jehovah. Of course, our common sense tell us that David speaks as himself at times, and then quotes Jehovah and Jesus, and many translations make this apparent by adding punctuation.

Likewise in Psalm 46. The Psalmist speaks, saying:

Psalm 46:9 He makes wars cease to the end of the earth. He breaks the bow, and cuts the spear apart. He burns the chariots in the fire.
Psalm 46:10 Be still, and know that I am God. I will be exalted among the nations. I will be exalted in the earth.
Psalm 46:11 Jehovah of Hosts is with us. The God of Jacob is our refuge.

If one wanted to believe that this Psalmist was God, one could disregard the fact that he is quoting Jehovah in verse 10, so as to claim that the Psalmist was himself speaking as God. *The World English* translation and many other translations do supply quotes for verse 10, thus designating these words are the Psalmist's quote of God.

What we do not find in Zechariah 2 is any reference to two or three persons in Jehovah, or that Jesus is one person of Jehovah who sent by another person of Jehovah. Such an idea has to be imagined, assumed and then read into what is being said.

Revelation 17:14 - Lord of Lords and King of Kings; Revelation 19:16

These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful." -- Revelation 17:14.
He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." -- Revelation 19:16

World English Bible translation

Some object that the titles Lord of lords and King of kings only apply to Jehovah. Jehovah is spoken of a "Lord of lords" in Deuteronomy 10:17 and Psalm 136:3. The expression, "lord of lords" simply signifies one who is "lord" over others who are also "lords". In the case of Jehovah, however, he is the "Supreme" Lord who is lord over others who are also lords.

However, any one who is a Lord over others who are also lords can hold the title "Lord of lords." Another way of expressing "Lord of lords" is "overlord."
http://dictionary.reference.com/browse/overlord

Yes, there can be two and even many who can hold the title of "Lord of lords". It is similar to the title "King of kings." Anyone who is a king over others who are also kings can hold the title "King of kings."

Artaxerxes, king of kings, to Ezra the priest, the scribe of the law of the God of heaven, perfect and so forth. -- Ezra 7:12, World English

For thus says the Lord Yahweh [Jehovah]: Behold, I will bring on Tyre Nebuchadrezzar king of Babylon, king of kings, from the north, with horses, and with chariots, and with horsemen, and a company, and much people. -- Ezekiel 26:7, World English.

You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory. -- Daniel 2:37, World English

Jesus is made "lord" by Jehovah, the only true God; He is made lord over the overcomers who also become lords (rulers) and kings, and thus he has the title "Lord of lords" and "King of kings". -- Psalm 2:6,8; Daniel 7:21,27; Acts 2:38; Ephesians 1:22; 2 Timothy 2:12; Hebrews 1:9; Revelation 3:21; 5:10; 20:6.

Likewise, it is Jehovah who makes Jesus "King" in Zion.  (Psalms 2:6; 45:6; Daniel 7:13,14; Isaiah 9:7; Matthew 28:18; Luke 1:32; Acts 2:34-36; 5:30,31; 1 Corinthians 15:27; Ephesians 1:3,17-26; Philippians 2:9-11) Jehovah is king because he is the Supreme Being, and no one has to install him as being King.

In the Bible, however, only the Most High, Jehovah, holds the title "God of gods".  (Deuteronomy 10:17; Psalm 136:2; Daniel 2:47: 11:36) Jehovah is God over others who are "gods", especially the "angels" (Psalm 8:5; Hebrews 2:7) and also the "gods" spoken of in Psalm 82:1,6; John 10:34,35.

The term "lord", of itself, is a more general term, and can be applied to many people who are in some way a ruler, teacher, etc, and even a more general way as respect for a man, such as with the meaning of "sir", or "mister".

Hebrew words for "lord" as found in the Masoretic text:

Adon:
https://studylight.org/lexicons/eng/hebrew/113.html

Adonai:

https://studylight.org/lexicons/eng/hebrew/136.html
Baal:

https://studylight.org/lexicons/eng/hebrew/1168.html

Mare':

https://studylight.org/lexicons/eng/hebrew/4756.html
Ceren:

https://studylight.org/lexicons/eng/hebrew/5633.html
Rab:

https://studylight.org/lexicons/eng/hebrew/7229.html

If these words are used in the New Testament, they are usually rendered under forms of the word Kurios. The problem in the New Testament, however, is that usually, in the manuscripts as we have them, the Holy Name of God has been changed to forms of the word Kurios, causing a confusion of the word "Kurios" with the Holy Name. In reality, the Holy Name of God does not mean the same thing as Kurios, and Jehovah never authorized anyone to change his name to Kurios. Nevertheless, many have misused this in their efforts to make the claim that Jesus is Jehovah.

1 Corinthians 12:3 - Jesus is Lord

Does this scripture mean that one with God's Holy Spirit identifies Jesus as Jehovah, the God of Abraham, Isaac, and Jacob?

Therefore I make known to you that no man speaking by God's Spirit says, "Jesus is accursed." No one can say, "Jesus is Lord," but by the Holy Spirit. -- 1 Corinthians 12:3, World English.

This scripture is often misused to claim that Jesus is Jehovah, the God of Abraham, Isaac and Jacob. Some claim that in the expression "Jesus is Lord", the word "Lord" means "Jehovah". Some note that Johann Christian Reichardt's translation of the New Testament into Hebrew has the tetragrammaton, thus making it appear to say, "Jesus is Jehovah." From that it is evidently assumed that Paul was saying that one can only say that Jesus is Jehovah by means of the Holy Spirit.

However, Reichardt's placement of the tetragrammaton into 1 Corinthians 12:3 was evidently deliberately done in order to make it appear that Jesus is Jehovah. Therefore, the whole basis is circular reasoning, in effect, saying that since we believe that Jesus is Jehovah, then we believe that "Lord" in 1 Corinthians 12:3 means "Jehovah", and therefore we believe that Paul said that unless you say that Jesus is Jehovah that you do not have God's spirit.

Some claim that forms of the Greek word transliterated "KURIOS" in the New Testament always means "Jehovah". And thus, from that reasoning, every time a form of the word "KURIOS" is used of Jesus in the Bible, they reason that Jesus is being called "Jehovah", the God of Abraham, Isaac and Jacob. -- Exodus 3:14,15.

In reality, KURIOS does not mean Jehovah, although it can be used of Jehovah, as a translation of forms of the Hebrew word that is often transliterated as "Adon", meaning "Lord" or "Master". Additionally, in the extant NT Greek manuscripts, we find that the Holy Name has been changed to forms of "Kurios", but this does not mean that every time the word "Kurios" appears in the New Testament, that it means that is being used as a substitute for "Jehovah"..

Bullinger gives the following instances in which forms of "Kurios" are applied in the Gospels to others than Jehovah or Jesus:

With the Article (ho Kurios), emphasizing ownership. Occurs fourty-two times: twenty-one times in Matthew 10:24,25; 15:27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26; twice in Mark 12:9; 13:35; sixteen times in Luke 12:36,37,42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15; three times in John 13:16; 15:15,20.

Without the Article (Kurios). Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered “Lord” fourteen times (Matthew 18:26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); “Master” twice (Matthew 6:24. Luke 16:13); “Sir” four times (Matthew 13:27; 21:30; 27:63. John 12:21).

https://nameofyah.blogspot.com/2016/09/nt-lord.html

So what is the importance of recognizing Jesus as "Lord"? How is it that Jesus is "Lord" if he is not Jehovah, the God of Abraham, Isaac and Jacob? We read that there is ONE who is unipersonally spoken of as the "one God" who has made Jesus both "Lord" and "Christ" (anointed one). (Acts 2:36; 1 Corinthians 8:6) Who is this ONE GOD that anointed Jesus? Prophetically, Jesus is quoted as stating, "Jehovah ... has anointed me." (Isaiah 61:1) It is thus the Lord Jehovah who anointed Jesus, and who has made Jesus both "Lord" and "Christ".

One cannot be a child of God if one does not recognize that Jesus is the one whom Jehovah has made lord; Jesus is the only way to the God and Father of Jesus. There is no other way. -- John 14:6; Acts 4:12; Ephesians 2:18.

Thus, it is imperative that we, if we would be sons of God (John 1:12), should recognize Jesus as our Lord, the one whom Jehovah appointed as our shepherd. (Ezekiel 34:23) This does not mean that we should be saying, "Jesus is Jehovah".

Jesus is Lord because the only true God (John 17:1,3) has made him lord. The only true God did not make Jesus the only true God. -- Psalm 45:7; Ezekiel 34:23,24; Isaiah 61:1; Acts 2:36; Hebrews 1:9.

The "one God" of the Christian is the God and Father of the Lord Jesus. -- 1 Corinthians 8:6; Ephesians 1:3; 4:6; 1 Timothy 2:5.

Deuteronomy 7:9 does not say "the Lord" whom God made Lord is God. It says: "Know therefore that Yahweh your God, he is God, the faithful God." (World English) It is this Yahweh (Jehovah), the God of Abraham, Isaac and Jacob, who raised up Jesus as the prophet like Moses. -- Exodus 3:14,15; Deuteronomy 18:15-20; John 17:1,3; Acts 3:13-23; Hebrews 1:1,2.

Jesus worshiped and served Jehovah as his God. -- Deuteronomy 18:15-19; Matthew 4:4; Deuteronomy 8:3; Luke 4:4; Deuteronomy 6:16; Matthew 4:7; Matthew 4:10 [Exodus 20:3-5; 34:14; Deuteronomy 6:13,14; 10:20]; Luke 4:8; Genesis 1:27; Genesis 2:7,20-23; Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6; Mark 14:36; 15:34; Luke 22:42; 5:30; 6:38; 17:1,3; 20:17; Romans 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12.

"Most High" Scriptures

The following is a list of all Scriptures from the World English Bible translation that contain the phrase "Most High," demonstrating that the God of Jesus is the only "Most High," and Jesus is the Son of the Most High. Jesus is never called the "Most High", although Jesus is presented as the Son of the Most High. It is only used of the God and Father of Jesus, although Jesus is presented as the Son of the Most High.


The "Holy Name" is presented as "Yahweh" in the Old Testament of this version of the Bible.

Genesis 14:18 - Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.

Ellicott states concerning this verse."In Melchizedek we have a type of Christ (Psalm 110:4; Hebrews 5:6; Hebrews 5:10; Hebrews 7:1-21)." Just as Melchizedek was priest of God Most High, so Jesus is the priest of God Most High. (Hebrews 2:17; 5:6-10; 6:20; 7:11-28) Thus, the default reasoning is that Jesus is not God Most High whom he serves as priest.

Genesis 14:19 - He blessed him, and said, "Blessed be Abram of God Most High, possessor of heaven and earth:

The expression "Blessed be Abram of God Most High" is speaking of Abram's being being blessed from, or by, God Most High. The thought of the Hebrew is that the blessing of Abram was to come from God Most High. Many translations do supply "by" rather than "of", or in some way make it understood that the blessing was to come from God Most High.

Abram here appears to be a type of those who put faith in Jesus. -- Galatians 3:9.  

Genesis 14:20 - and blessed be God Most High, who has delivered your enemies into your hand." Abram gave him a tenth of all. *** rest needs to be edited with comments.

Genesis 14:22 - Abram said to the king of Sodom, "I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth,

Numbers 24:16 - He says, who hears the words of God, Knows the knowledge of the Most High, Who sees the vision of the Almighty, Falling down, and having his eyes open:

Deuteronomy 32:8 - When the Most High gave to the nations their inheritance, When he separated the children of men, He set the bounds of the peoples According to the number of the children of Israel.

2 Samuel 22:14 - Yahweh thundered from heaven, The Most High uttered his voice.

Psalms 7:17 - I will give thanks to Yahweh according to his righteousness, And will sing praise to the name of Yahweh Most High.

Psalms 9:2 - I will be glad and rejoice in you. I will sing praise to your name, you Most High.

Psalms 18:13 - Yahweh also thundered in the sky, The Most High uttered his voice, Hailstones and coals of fire.

Psalms 21:7 - For the king trusts in Yahweh. Through the lovingkindness of the Most High, he shall not be moved.

Psalms 46:4 - There is a river, the streams of which make the city of God glad, The holy place of the tents of the Most High.

Psalms 47:2 - For Yahweh Most High is awesome. He is a great King over all the earth.

Psalms 50:14 - Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.

Psalms 57:2 - I cry out to God Most High, To God who accomplishes my requests for me.

Psalms 73:11 - They say, "How does God know? Is there knowledge in the Most High?"

Psalms 77:10 - Then I thought, "I will appeal to this: The years of the right hand of the Most High."

Psalms 78:17 - Yet they still went on to sin against him, To rebel against the Most High in the desert.

Psalms 78:35 - They remembered that God was their rock, The Most High God their redeemer.

Psalms 78:56 - Yet they tempted and rebelled against the Most High God, And didn't keep his testimonies;

Psalms 82:6 - I said, "You are gods, All of you are sons of the Most High.

Psalms 83:18 - That they may know that you alone, whose name is Yahweh, Are the Most High over all the earth.

Psalms 87:5 - Yes, of Zion it will be said, "This one and that one was born in her;" The Most High himself will establish her.

Psalms 91:1 - He who dwells in the secret place of the Most High Will rest in the shadow of the Almighty.

Psalms 91:9 - For you, Yahweh, are my refuge! You have made the Most High your habitation.

Psalms 92:1 - <> It is a good thing to give thanks to Yahweh, To sing praises to your name, Most High;

Psalms 97:9 - For you, Yahweh, are most high above all the earth. You are exalted far above all gods.

Psalms 107:11 - Because they rebelled against the words of God, And condemned the counsel of the Most High.

Isaiah 14:14 - I will ascend above the heights of the clouds; I will make myself like the Most High.

Lamentations 3:35 - To turn aside the right of a man before the face of the Most High,

Lamentations 3:38 - Doesn't evil and good come out of the mouth of the Most High?

Daniel 3:26 - Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spoke and said, Shadrach, Meshach, and Abed-nego, you servants of the Most High God, come forth, and come here. Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire.

Daniel 4:2 - It has seemed good to me to show the signs and wonders that the Most High God has worked toward me.

Daniel 4:17 - The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whoever he will, and sets up over it the lowest of men.

Daniel 4:24 - this is the interpretation, O king, and it is the decree of the Most High, which is come on my lord the king:

Daniel 4:25 - that you shall be driven from men, and your dwelling shall be with the animals of the field, and you shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whoever he will.

Daniel 4:32 - and you shall be driven from men; and they dwelling shall be with the animals of the field; you shall be made to eat grass as oxen; and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whoever he will.

Daniel 4:34 - At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.

Daniel 5:18 - You king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty:

Daniel 5:21 - and he was driven from the sons of men, and his heart was made like the animals', and his dwelling was with the wild donkeys; he was fed with grass like oxen, and his body was wet with the dew of the sky; until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whoever he will.

Daniel 7:18 - But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.

Daniel 7:22 - until the ancient of days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.

Daniel 7:25 - He shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time.

Daniel 7:27 - The kingdom and the dominion, and the greatness of the kingdoms under the whole the sky, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Hosea 7:16 - They return, but not to the Most High. They are like a faulty bow. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt.

Hosea 11:7 - My people are determined to turn from me. Though they call to the Most High, He certainly won't exalt them.

Mark 5:7 - and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me."

Luke 1:32 - He will be great, and will be called the Son of the Most High. The Lord God will give to him the throne of his father, David,

Luke 1:35 - The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one which is born from you will be called the Son of God.

Luke 1:76 - And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways,

Luke 6:35 - But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil.

Luke 8:28 - When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!"

Acts 7:48 - However, the Most High doesn't dwell in temples made with hands, as the prophet says,

Acts 16:17 - The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!"

Hebrews 7:1 - For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

Isaiah 44:24 - Jehovah Alone Stretched Forth the Heavens

John 1:3 - The World Made Through the Logos

Trinity Definitions

Colossians 1:15, Revelation 3:14, and Jesus' Beginning

Colossians 1:15 - Did Jesus Have a Beginning?

Genesis 18:1-3 - Abraham and the Three Angels

And Jehovah appeared to him by the oaks of Mamre. And he was sitting at the door of the tent in the heat of the day.[2] And he lifted up his eyes and looked; and, behold, three men were standing by him. And he saw, and he ran to meet them from the entrance of the tent. And he bowed to the ground.[3] And he said, My Lord, if now I have found favor in Your sight, I beg You, do not leave from near Your servant. -- Genesis 18:1-3, Green's Literal.

(1) This narrative begins with the statement that Jehovah appeared to Abraham, and then Abraham saw three men, whom he went out to meet. Although it is often assumed that Jehovah made his appearance here as the three "men", such is not clearly stated in the record. It could be that the appearance of Jehovah in verse one is separate from and before Abraham saw the three men. The term "angel" means messenger, as one who delivers messages for someone else. (See Genesis 19:13) We accept the possibility that Jehovah's appearance to Abraham began before he saw the three men approaching, but at the same time admit that the scriptural testimony is not clear enough to come to a definite conclusion. That these three "men" were actually angels whom Jehovah sent can be seen from Genesis 19:1,13; thus the default conclusion is that these three men were not actually Jehovah who sent them. Nevertheless, at the same time, we could grant that Jehovah can appear by any means that he wishes

(2) Regardless, however, angels sent by Jehovah are sometimes addressed as "Jehovah" in the Hebrew Scriptures. (Exodus 3:2,4,14; Judges 6:12, 14; Zechariah 3:1,2) Just as their being called "men" does not mean that they were actually men, so their being referring to as "Jehovah" does not mean the angels themselves were actually Jehovah, but rather that they spoke for him (similar to a manner in which interpreters might speak for another person in a court of law) as they always behold the face of Jehovah, something which man cannot do. (Matthew 18:10; John 1:18; 1 John 4:1) As we have shown, Genesis 19:13 lets us know that these men (angels) were sent by Jehovah.

(3) Nevertheless, it is often claimed that the three angels who appeared to Abraham were actually the three persons of the alleged holy trinity. Some claim that one of the three angels is called Jehovah in Genesis 18:1 and it is further claimed that this angel was actually Jesus -- the second person of the alleged trinity -- in his prehuman existence. Some have noted that the New World Translation has Abraham saying: "Jehovah, if, now, I have found favor in your eyes, please do not pass by your servant." (Genesis 18:3) Thus it has been claimed that in verse three all three angels are addressed by Abraham as Jehovah (Jehovah) in the singular and then in verse four they are addressed in the plural. However, is the New World Translation correct in placing Jehovah in this verse? They do so because this verse is listed as one of the places that the Jewish scribes allegedly replaced Jehovah with Adoni or Adonai. See Appendix 32 of the Companion Bible:
http://www.therain.org/appendixes/app32.html

See also Appendix Two below.

(4) It is not certain, and probably unlikely, that the tetragrammaton of God's Holy Name originally appeared in verse 3, since, the Dead Sea Scroll of Isaiah indicates that most of the places where it has been claimed that the scribes made a substitution do not actually have the tetragrammaton. (Some have claimed that in some places where the Masoretic text has vowel points to make the word Adonai, the vowel points should have been put for Adoni -- "my Lord", as the Masoretic text has in Genesis 18:3). Given this, we have little reason to believe that Abraham was addressing the three angels as Jehovah in Genesis 18:3.
See: Adonay, the Tetragammaton, and the Great Isaiah Scroll

(5) Nevertheless, the text does have Abraham using the singular pronoun in verse three, whereas in verses 4 and 5 he uses plural pronouns. Does this mean that Abraham was addressing the holy trinity as one in verse 3 and then as individuals in verses 4 and 5? Such would have to be an assumption based on such a preconceived notion, for there is nothing here to indicate such. It would assume that Abraham knew of the alleged trinity doctrine in order to address the three as being the one Jehovah (Deuteronomy 6:4), and further that he knew he was addressing this alleged trinity as recorded in Genesis 18:3. (Some trinitarians claim that the trinity was not revealed until the New Testament -- although in reality there is nothing at all in the New Testament about three persons in one God.) Since there were three men present there, however, there is no reason to assume that Abraham was addressing all three as one, but rather the logical assumption is that he was addressing one of the three angels.

(6) The comments from the 1599 Geneva Study Bible states concerning Genesis 18:3, that Abraham was "speaking to the one who appeared to be most majestic, for he thought they were men."* This agrees with Hebrews 13:2, for Paul tells of those who entertained angels without knowing it. That Abraham at first viewed these three as men, and not angels, is seen in the fact that he asked them to 'rest themselves under the tree.' Had he thought he was addressing the supposed Holy Trinity, or the Almighty Jehovah himself, it is doubtful that he would have stated such. It also agrees with the reference to these angels as men, for they had assumed bodies in the appearance of men. Thus we conclude that Abraham simply addressed one of the angels in verse 3 and in verses 4 and 5 he was addressing all three of the angels. This is much more reasonable than to read into this that all three were Jehovah, or three different persons of Jehovah, and Abraham knew he was addressing a triune God. But the fact that the latter has to be read into this scripture is itself enough to see the circular reasoning one has to use to think that this scripture is some kind of proof of three persons in one God.
==========
*Beza, Theodore. "Commentary on Genesis 18". "The 1599 Geneva Study Bible". 1600-1645.

(7) Again in Genesis 18:13, Jehovah speaks. Many believe that one of the angels is being called "Jehovah", but this is not stated, and thus has to be assumed. It could be that Jehovah had appeared to Abraham totally separate from the three men, as we mentioned in paragraphs one and three above. Likewise in verses 17-21; while it could have been one of the angels speaking for Jehovah, it is not stated as such. Another point to be made is that if one of these angels was referred to as "Jehovah", we should not view this as meaning that the angel himself is Jehovah, any more than the reference to these angels as "men"* should be viewed as meaning that these angels were actually men. (See Psalm 8:5) At the same time, we do not deny that Jehovah Himself could appear in the form of a man, although we consider this highly unlikely.
========
*It has been claimed by some that these were actually men, and not angels who made an appearance as men. The claim is that the Hebrew word 'enowsh (Strong's Hebrew #582) is derived from the Hebrew word anash which it is claimed Thayer (?) defines the Hebrew word means: "incurable, desperate/desperately wicked, woeful." Strong's number for the word actually used in Genesis 17:2 is #376, often transliterated as "iysh." It is true that mankind is under the curse, but mankind was not that way from the beginning. Adam was created and pronounced "good". and the word "iysh" was applied to him before he sinned and came under condemnation. (Genesis 2:23,24)  The Hebrew word 'enowsh, as well as the Hebrew word 'adam (Strong's #120), are employed in Psalm 8:4,5 in speaking of the creation of man: "What is man ['enowsh], that you think of him? The son of man ['adam], that you care for him? For you have made him a little lower than [elohim], And crowned him with glory and honor." This does not sound like the actual usage carries the thought of that man was originally created wicked, although we do agree that man is so now, since God "through one trespass, all men were condemned," (Romans 5:18) and "gave them up to vile passions," (Romans 1:26) so that "fall short of the glory of God." (Romans 3:23) In Hebrews 2:6, both words are rendered by the one Greek word *Anthropos*, which tends to indicate that the two Hebrew words 'enowsh and 'adam are being used interchangeably in Psalm 8:4. At any rate there is nothing in the idea that these men were actually flesh and blood men and not angels who appeared as "men".

(8) The narrative shows that the men went to Sodom, but that Jehovah remained in the presence of Abraham. (Genesis 18:22) Genesis 19:1 speaks, not of three angels, but of two angels, thus it is assumed that one of the angels, who is referred to as "Jehovah", stayed with Abraham while the other two went to Sodom. This is probably correct; however, this is not actually stated but assumed. Jehovah was in the presence of Abraham, but we read that he departed from Abraham, presumably to go down to Sodom as he had stated he was going to do, with the intention of destroying Sodom and Gomorrah. (Genesis 18:20,21) Abraham showed that he understood that this is what Jehovah meant by the questions he asked Jehovah as recorded in Genesis 18:23-32. Nevertheless, we admit that it is possible that one of the angels was being addressed as Jehovah, and the other two went to Sodom before the one who was being addressed as Jehovah. Notwithstanding, that these angels did not consider themselves to be Jehovah can be seen from Genesis 19:13 (Green's Literal), where it is recorded that they state: "We are about to destroy this place, for the cry of them is great before Jehovah, and Jehovah has sent us to destroy it."

(9) Again the New World Translation has Lot referring to one of the angels as "Jehovah" in Genesis 19:18. Jehovah does not appear here in the Masoretic text, but it is one of the places that it is claimed that Jewish scribes substituted Adoni for Jehovah. For the same reasons given in paragraphs 3 and 4 above regarding Genesis 18:3, we highly doubt that Lot originally used the Holy Name here. But even if he did, it should be considered in a representative sense, in accordance with Genesis 19:13.

(20) What we do not find in any of these scriptures is any reference to three persons in one God, nor do we find anything that clearly backs up the claims of many trinitarians that this account has all three persons of their alleged trinity present before Abraham. See also our study on Genesis 19:24.

See also:

Angel of Jehovah

Appendix One - Angel Worship:

The question is raised concerning Genesis 3:2: If these are men are merely angels, then why does Abraham bow down in front of them; isn’t this angel worship?

To answer this question with either a yes or no would be misleading. There is a proper "worship" that can be given to angels which could be considered "angel worship", but the phrase "angel worship" seems to mean to give to the angels worship that should only go to Jehovah. However, to respectfully honor any man or angel by bowing down before such is not giving to the creature the worship that only belongs to Jehovah. Nevertheless, the Hebrew word used, and which is often rendered as "bow down to/before", etc. , is the word that means "worship". If such worship is given to any man or angel as that which is due in honor of such a man or angel, then such worship is not giving to the creature that which only belongs to the Most High.

Since we have provided studies on this elsewhere, we refer one to those studies:

The Worship Due Jesus

Jesus Received Worship

Bibliography
We do not necessarily agree with the conclusions given by the authors.

Russell, Charles Taze. The Atonement Between God and Man
http://www.agsconsulting.com/htdbv5/htdb0123.htm#x2662, page 43.
http://www.agsconsulting.com/htdbv5/htdb0123.htm#x2781, page 73.
http://www.agsconsulting.com/htdbv5/htdb0124.htm#x2848, page 94.

====================

Appendix Two -- Seeing the Son, Nor the Father:

It is claimed that when scripture says that no man has seen God, that this refers only to the Father, and not the son, and thus it is claimed that Abraham was Jehovah as the Son, but not the Father. The assumption being added to and read into the scripture, based on the assumption that God is three persons (which also had to be added to and read into the scriptures), is that only the alleged first person of the alleged triune God that cannot be seen, while the alleged and assumed second and third persons of the alleged triune God can be seen. The scriptures, of course, nowhere ever present such a thought. Indeed, nowhere is the God of Abraham, Isaac and Jacob ever presented as being more than one person. Jesus stated that his Father is the only true Supreme Being. (John 17:1,3) Paul refers only to the Father as being the source of all, the Supreme Being. (1 Corinthians 8:6) Nowhere in the Bible do we find that any Bible writer ever speaks of the God of Abraham, Isaac and Jacob as being more than one person, or that Jesus is a separate and distinct person of God, or that God's Holy Spirit is a separate and distinct person of God. All such has to be imagined beyond what is written, added to, and read into what is written. Nevertheless, many would seem to claim that only one of the angels was actually "Jehovah" while the other two were not Jehovah. This line of argument appears to be that Abraham saw the alleged Jehovah the Son, but that he did not see Jehovah the Father. Some who make this claim will at the same time refer to all three of these men/angels as being the alleged three persons of the trinity, evidently without seeing the contradiction.

Appendix Three - Plural and Singular Usage:

Clarification of the plural and singular usage in Genesis 18:1-5:

{Genesis 18:1} Jehovah appeared to him [Abraham] by the oaks of Mamre, as he sat in the tent door in the heat of the day. 

{Genesis 18:2} He lifted up his eyes and looked, and saw that three men stood opposite him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth,

{Genesis 18:3} and said, "My lord [Masoretic transliterated, Adonai], if now I have found favor in your [singular] sight, please don't go away from your [singular] servant. 

{Genesis 18:4} Now let a little water be fetched, wash your [singular] feet, and rest yourselves [plural] under the tree. 

{Genesis 18:5} I will get a morsel of bread so you can refresh yourselves [plural]. After that you may go your [singular] way, now that you [singular] have come to your [singular] servant."

They [plural] said, "Very well, do as you have said." - RL Improved Version.

International Standard Version

Genesis 18:3 - "My lords," he told them, "if I have found favor with you [singular], please don't leave your [singular] servant. 

We have designated the usage of the singular and plural in the Hebrew in the above quotations. Many like to see in this the trinitarian assumptions, although the default reasoning should be that Abraham used the singular simply to designate the three men as being one group.  Trinitarians may even agree with this as designating a compound unity or composite unity, which they claim describes their trinity dogma. Actually, neither compound unity nor composite unity can be applied to what is claimed in the trinity dogma, but we have discussed this in our study, The Meaning of Echad. Nevertheless, after studying the Hebrew closer, it appears that Abraham is addressing all three, using both singular and plural forms in the Hebrew.

In the Masoretic text of Genesis 18:3, we do find the form transliterated as Adonai. The basic form is transliterated as Adoni, which is singular. The Masoretes took the basic Hebrew form and added a vowel point to make Adoni plural, evidently in all places they thought that Adoni referred to Jehovah,  thus forming what is often transliterated as Adonai. We cannot be sure that this is what they thought regarding this usage in Genesis 18:3. However. James Strong evidently did not think that it was being applied to Jehovah in this verse, and thus places it under his number 113 rather than his number 136. At any rate, the word could be understood as either plural or singular. If plural, it would actually mean "my Lords" rather than "my Lord."

Appendix 4 - Abraham Saw Jehovah -- Genesis 18:22

The claim is made that one cannot see God the Father, but that one can see God the Son. One of the scriptures given to support this idea is Genesis 18:22.
{Genesis 18:22} The men turned from there, and went toward Sodom, but Abraham stood yet before Jehovah.  -- RL Improved Version.

If we want to understand the scripture beyond what is written, as related to "seeing" Jehovah, one does have to assume something that is not stated. We could just simply take the scripture as it reads without assuming anything. Many trinitarians, however, will present us with various assumptions they claim are what the scripture actually says. Some have assumed that these three men/angels are actually Jehovah Himself, and then further assume that these three men/angels are three persons of Jehovah, and then further imagine and assume that these three persons are their "God the Father", "God the Son", and "God the Holy Spirit/Ghost". In this case, if Abraham was actually "seeing" God, he would have been seeing all three persons of the alleged triune God. Additionally, even if Jehovah Himself appeared as three angels, or one of these "men," it does not mean that we need to add the trinitarian assumptions to the Bible.

The above, however, appears to assuming that only one of these three angels is God, and it is evidently being assumed that because Abraham saw this man/angel, that he was actually seeing Jehovah. And then it is being further imagined and assumed that this is the alleged "God the Son" that can be seen, while it is being imagined and assumed that it is only one person of the alleged triune God that cannot be seen. And then all that is being imagined and assumed is read into the verses and being presented as though it is actually what is written, when in reality, it is not all so stated.


Jehovah evidently did make an appearance through three of His angels, and these angels spoke the words of Jehovah (Genesis 1:1,13,14,17,19,20,26; 19:16), and did what Jehovah sent them to do. (Genesis 19:13) The default reasoning, we believe, should be that Jehovah, appearing through these angels, spoke through them, and Jehovah is addressed through them, but we should not assume that they were actually Jehovah, and then further imagine and assume that any one of these angels was an alleged Supreme Being the Son of the Supreme Being. Were these three angels of Jehovah whom Jehovah sent actually "men" (Genesis 18:2,16,22; 19:5,8,10,11,12,16) having a little lower than the angels, or were they actually angels (Genesis 19:1,15), spirit sons of God, having a glory that is greater than the glory of men? (Psalm 8:4,5) It they were actually men, then they did not have the Supreme glory, but rather they would have had a glory that is even lower than that of the angels. Neither are any of these angels actually Jehovah, although Jehovah evidently did make his appearance through these angels. 

By Ronald R. Day, Sr.

John 1:18 - The Only Begotten God

John 1:14 - The Logos Was Made Flesh

John 1:12 - The Right To Become God's Children

But as many as received him, to them he gave the right to become God's children, to those who believe in his name. -- John 1:12.

The above scripture is sometimes presented to prove that the Logos is God evidently because he gave those who received him the right to become God's children. We have not found a clear explanation of how his verse is thought to be proof of the triune God philosophy, but we surmise that the thought is that the Almighty could not give to his Son this authority, except that the Son of God is God Himself. In reality, all power and authority that Jesus has is that which has been given to him by the Source of All Power and Might, that is, his God and Father. To quote what we have written earlier concerning this:

The God of Abraham, Isaac and Jacob, by means of his holy spirit, reveals through the scriptures that Jesus receives his inheritance and dominion (power) from Yahweh. His power and authority is given to him by his God, his unipersonal Supreme Being. Jesus is not Yahweh [his unipersonal God and Father] who gives him this dominion, all authority and power (with the evident exception of the position of being the Most High himself — 1 Corinthians 15:27), yet the exercise of this power and authority by Jesus is all to the praise of Yahweh, the unipersonal God and Father of the Lord Jesus. The Bible writers never claimed that Jesus is the ultimate “source” of his own power. — Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Daniel 7:13,14; Matthew 12:28; 28:18; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:17-22; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.

Jesus is Not Yahweh (Jehovah)

Jesus, having become flesh (John 1:14), a little lower than the angels (Hebrews 2:9), while during the days of flesh (Hebrews 5:7), proved his full obedience to his God and Father, by which is the good news that he brought life and incorruption to light for mankind. (2 Timothy 1:10) In other words, Jesus was the first human being to prove that he was incorruptible. However, before Christ came, we do not find in general the thought of becoming God’s children; why not? Because Jesus had not yet come and brought life and incorruption to light. It was thus only prospective of Christ’s sacrifice (before Christ came) or retroactively (after Christ came) that justification, and/or sonship, can be applied to those of faith before Christ came.

The purpose of sonship in this age is to because of the selection out of the world those who become Abraham’s seed. This seed does not consist only of Jesus, but also all who have become sons of God through faith in Jesus. (Galatians 3:16,26-28) The purpose of this selection of the seed of Abraham is that all these might participate with Jesus in blessing all the nations of the earth in the age to come. We will quote from our earlier statements:

(8)  "In that day," the 1,000-year reign of Messiah, when He will judge mankind, "the earth will be full of the knowledge of Yahweh, as the waters cover the sea." Then it will be said: "Look, this is our God. We have waited for him, and he will save us . . . . We will be glad and rejoice in his salvation." -- Isaiah 11:9,10; 25:6-9; 40:5; 52:10: Jeremiah 31:34; Habakkuk 2:14.
(9)  The word judge as used in the Scriptures does not mean merely to sentence, but includes -1- instruction (Psalm 19:7-11; 25:8,9: 106:3; 119:108; Isaiah 33:5; 56:1; 59:4,8-15; Ezekiel 22:2; Matthew 12:18-20; 23:23; Colossians 2:16), -2- testing (Psalm 26:1-3, compare 139:23,24; Jeremiah 11:20, compare 20:12; 2 Thessalonians 1:4,5), -3- chastisement for correction (Isaiah 26:9; 1 Corinthians 11:31,32 -- compare Luke 12:47,48; Hebrews 12:5-11; Revelation 3:19), and -4- passing a sentence. -- Matthew 7:1,2; John 7:24; Deuteronomy 1:16; Psalm 17:2.
(10)  Jesus "will judge (by these four processes) the living and the dead at (during) his appearing and his kingdom." "He must reign [in his thousand-year reign] until he has put all enemies under his feet. The last enemy that will be destroyed is death." -- 2 Timothy 4:1; 1 Corinthians 15:24-26; Psalm 72:1-4; Isaiah 11:1-6; 32:1; Jeremiah 23:5,6; Hosea 13:14; Revelation 20:11-15.
(11)  The saints [dedicated ones] will rule with him over the earth in 1,000-year judgment day and assist in judging the world, offering to them "the water of life freely." -- Daniel 7:22,27; 1 Corinthians 6:2; Obadiah 21; Matthew 19:28; Luke 22:29,30; Romans 8:16-21; 2 Timothy 2:11,12; Revelation 3:21; 5:9,10; 20:4,6; 22:17.
(12)  According to Yahweh's oath-bound promise, Abraham's seed, that is, Christ and all the "sons of God", will bless "all the families of the earth." This blessing will come to the world during the 1,000-year reign. -- Genesis 12:3; 22:16-18; Galatians 3:7-9,16,29; Hebrews 6:13-20; Acts 3:19-25.
(13)  Those who are to be blessed include the dead as well as the living -- the dead will be awakened from their "sleep" in death (Psalm 6:5; 146:4; Daniel 12:2; John 5:28,29 NASV; 11:11-14; 1 Thessalonians 4:14; 2 Peter 3:4) and will then be given an exact knowledge of the truth and a full opportunity to live eternally.
(14)  Eventually "God will wipe away all tears from their eyes; and there will be no more death, neither sorrow, nor crying, neither will there be any more pain; for the former things [things of Satan's reign, including the curse of sin and death] are passed away." -- Revelation 21:1-4; 22:1-3; Isaiah 35:10; 65:17-25.

The Day of Judgment

What a glorious prospect!

See also:

Psalm 82:6 – Who Are the Gods?
How God’s Son Condemned Sin in the Flesh

John 1:1-3 - The Logos Was Theos

John 1:1 Regarding "Was" and Eternity

The following is an excerpt from James White’s dissertation on “John 1:1 - Meaning and Translation”. While we are not associated with the JWs, we have had this quote from James Whtie presented to us:

Some refer the “beginning” here to that of Genesis 1.1, and this may be so, but the verb “was” (Gr: en, imperfect of eimi) takes us before whatever “beginning” we may wish to choose. The continuous action in the past of the imperfect tense of the verb indicates to us that whenever the “beginning” was, the Word was already in existence. In other words, the Word is eternal – timeless – without a “beginning.”

James White claims the Greek word transliterated as EN (Strong's #2258: Imperfect Indicative Active, a form of Strong's #1510), in effect, would mean eternity, at least in John 1:1. It is evidently being assumed that “beginning” refers to absolutely everything in the created universe, and thus, since the Word “was” before such, then the Word was never created, and thus, has always been.

White claims that John 1:3 means that "there is simply nothing that is existent anywhere that was not created by the Word. He created everything." He claims that the context supports this conclusion. Actually, the context indicates that the "all" that God made through Jesus is everything pertaining to the world (KOSMOS - Strong's Greek #2889) that God made through Jesus, and into which Jesus came. (John 1:9,10; 17:5) John 1:10 tells us that this world that was made through him did not recognize Jesus. If this world includes absolutely everything that is existent anywhere, that would include the angels who are always able to the face of God. Did the world (KOSMOS) that Jesus came into include the invisible realm of heavenly spirit beings (angels)? Did he the world he came into include those angels so that those angels did not recognize him? Obviously, it is referring to what God made pertaining to the earthly world of mankind. Thus, we believe that the “all” of John 1:3 refers to -- not the whole created universe -- but rather to the world of mankind that was created through the Word. Jesus “was” (Strong's #2258, Imperfect Indicative Active), indeed, in existence before the beginning of the world of mankind that was made through him. — John 1:10; 17:5.

See some of our related studies: Jesus and Creation

Nevertheless, White places a lot of emphasis on the word “was”, and labors to make it mean eternity. Trinitarians often use the word "eternity' to mean never having a beginning and never having an end. If the Greek word rendered as "was" itself designates such an eternity, then in John 1:10 where we find the same verb form  (Imperfect Indicative Active) used,  one should conclude that Jesus is eternally in the world of mankind which did not recognize him. Likewise, in John 1:28, we find EN again in the phrase "where John was [EN] baptizing." Was John baptizing from all eternity past to all eternity future "beyond Jordon"? We could cite many more scriptures throughout the New Testament where the same verb form is used, but it is obviously not being used to designate eternity. In actuality, there is no reason to add to the scriptures that only in John 1:1 should the word *en* be understood to denote eternity, except that one has a preconceived idea that the Logos has always existed. In other words, the argument becomes circular, in effect, saying: “Since we believe that Jesus is uncreated, then *en* in John 1:1,2 means that Jesus always existed in all eternity past, and thus this gives proof that Jesus has always existed.” The word EN can, of course, in all the realms of possibilities, be used of one who has had no beginning, even as our English word “was” can, in all the realms of possibilities, be also used in such a way. This is not, however, an inherent meaning of either word. Comparing spiritual revealing with spiritual revealing, the usage of *en* all throughout the NT provides an abundance of testimony that such an idea is not inherent in the word.

http://bible.crosswalk.com/Lexicons/Greek/grk.cgi?number=2258

Nevertheless, we believe that it would be a mistake to assume that Jesus was created exactly at the beginning of the world of mankind. We do believe that Jesus was already existing with his God and Father before the beginning of the world of mankind. (John 1:10, 17:1,3,5) The idea that Jesus was eternally existing before the world of mankind was made, however, has to be added to and read into the scriptures.

However, there is nothing at all in John 1:1 that states that Jesus had always existed from all eternity past; that idea has to read into what is actually stated.

See: Studies Related to John 1:1

Who Is The Originator of Creation?

Malachi 2:10 - Is the "One God" Three Persons?

Malachi 2:10 - Is there not one father to us all? Has not one God created us? Why do we act deceitfully, each man with his brother, to profane the covenant of our fathers?

Malachi 2:10 is often cited by trinitarians as proof that there is "one God". We agree that there is "one God" (one Being who is Supreme); however, the trinitarian seems to read into Malachi that the "one God" is more than one person. Their reasoning is that since, as they claim, Jesus is also called God and the Holy Spirit is also called "God", that there "one God" of Malachi 2:10 must be three persons. The fact is that no scripture ever presents the "one God" as being more than one person, and the further fact is that any idea of God existing as more than one person has to be imagined and assumed beyond what is written, and what is imagine and assumed has to be added to, and read into, what is actually written.

Many translations have "God" (with a capital "G") applied to Jesus in John 1:1,18 and several other scriptures. I will not discuss these scriptures here, but one can see my discussions regarding them elsewhere. I will simply here point out that the the captitalization of any word in the Bible is done by later copyists and translators. Neither the original Hebrew or Greek denote capitalization of a first lettter was is often done in many languages. "God", with a capital "G" in English most often means "Supreme Being". But in the Hebrew and Greek the words often rendered as "God" or "god" do not always have the meaning of "Supreme Being" or false god. Application of forms of the Hebrew word often transliterated as "EL" (Strong's #410, #430, etc) or forms of its corresponding word in Greek (theos) to Jesus does not necessarily mean that Jesus is being designated as being Supreme in his Being. For more related to this, see my study:
Hebraic Usage of the Titles for "God"

Some of the same trinitarians, however, who point to Malachi 2:10 for proof that there is "one God", also point to the same verse as showing God as being the Father that Jesus spoke of in the New Testament. While this is true, it would actually negate the usage of Malachi 2:10 to support the claim that "one God" is more than one person. It would designate the "one God" of Malachi as being the God and Father of Jesus only. This harmonizes with what Paul wrote in 1 Corinthians 8:6, where he designates the "one God" as being only the Father, and further shows that he meant this to mean the Supreme Being by designating only the Father as being the source of all.

There is indeed only "one God", and there is no need to imagine and assume that the "one God" is more than one person, or that Jesus is ever spoken of as being that "one God" spoken of in Malachi 2:10.

While the Bible never actually refers to the Holy Spirit of God as being "God", one could do so in the sense that God's Holy Spirit is spoken of figuratively as God's finger or mouth. God’s holy spirit is likened to God’s finger (as the power of God). (Matthew 12:28; Luke 11:20) As the instrument of the revealing of truth, the holy spirit is likened to God’s “mouth”. (Deuteronomy 8:3; 1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) Are we to think of God’s finger or his mouth as a separate and distinct person of God (using trinitarian terminology)? Is your finger, or your mouth, a separate and distinct person of yourself?

Some oneness believers may point to Malachi 2:10 and imagine and assume that it is saying that Jesus is the Father. No scripture, however, ever presents Jesus as being the God and Father of Jesus, as is claimed by the added-on oneness dogma. Like the tinitarian dogma, the oneness teaching likewise depends on a lot of assumptions that have to be added to, and read into, whatever is stated in any scripture of the B