In the Beginning

 

Sami Zaatari

 

 

Trinitarians are fond of claiming that the Trinity is taught within the very first verse of the Bible, which reads as follows:

 

In the beginning God (ELOHIM) created the heaven and the earth. (Genesis 1:1)

 

Trinitarians assert that word used for God in the Hebrew is ELOHIM, which indicates plurality, and by this it indicates a Trinity, a plural of persons.

 

The common response to this claim is that the plural of majesty is being used, which is a common use of language, where a person will say we, or us, but will only be referring to himself, or could be referring to himself and the people he represents.

 

Trinitarians assert that this response is false as this plural majesty is not a part of the Jewish or Hebrew language, which indeed is a strange claim as the Jews have been using the plural majesty as their response and interpretation to this verse for quite some time. If plural majesty was not part of their language then why would they employ it? Biblical Unitarian, which is a Christian ministry, writes the following:

Some teach that the word Elohim implies a compound unity when it refers to the true God. That would mean that the word Elohim somehow changes meaning when it is applied to the true God so that the true God can be a compound being. There is just no evidence of this. The first place we should go for confirmation of this is to the Jews themselves. When we study the history and the language of the Jews, we discover that they never understood Elohim to imply a plurality in God in any way. In fact, the Jews were staunchly opposed to people and nations who tried to introduce any hint of more than one God into their culture. Jewish rabbis have debated the Law to the point of tedium, and have recorded volume after volume of notes on the Law, yet in all of their debates there is no mention of a plurality in God. This fact in and of itself ought to close the argument.

No higher authority on the Hebrew language can be found than the great Hebrew scholar, Gesenius. He wrote that the plural nature of Elohim was for intensification, and was related to the plural of majesty and used for amplification. Gesenius states, "That the language has entirely rejected the idea of numerical plurality in Elohim (whenever it denotes one God) is proved especially by its being almost invariably joined with a singular attribute."

Furthermore if we are to go by the Trinitarian only response, and Elohim must signify plurality, then how do we explain Moses being called an Elohim:

 

Then the LORD said to Moses, "See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet. (Exodus 7:1)

 

So is Moses a Trinity as well? Is Moses a plural of persons?

 

Lastly, the Trinitarian cannot have his cake and eat it, indeed the Hebrew word for Elohim does signify a plurality, in literal translation the word Elohim means GODS, this is the literal translation. So if we want to play the Trinitarian game, then we must be honest and translate Genesis 1:1 as follows:

 

In the Beginning Gods created the heavens and the earth (genesis 1:1)

 

So we are left with the reality of Gods, and if we go by this approach then we have become polytheists! I guess this all proves that Trinitarians are polytheists, since they believe Elohim simply means a literal plurality, which by definition means they believe in Gods, not a God, but Gods in the plural.

 

And Allah Knows Best!

 

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