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THE TRINITY HERESY

Ps 2:1. Why do the heathen rage, and the people imagine a vain thing?.........
Most people do not seem to grasp the difference between a distinction or difference within an individual and a separate individual or
thing! altogether. "r. #ames White is a popular theologian and has written many boo$s one of which was entitled %&he 'orgotten
&rinity( )t is too bad everyone has not and does not forget it %trinity(! &hree persons is by definition plurality of persons or &hree
persons not one person and thus three people who are each *od is by definition three *ods not one *od +*od, not *od- )n fact if
.*od is one. only refers to oneness in purpose then your admitting that you are a polytheist having three different persons a being is a
conciseness! who each are *od because you /ust destroyed the only reason you had for claiming you are a monotheist. )n fact when
&rinitarians will say they only worship one *od they are in fact no different then a liar and a thief who insist he does not lie or steal.
0ou worship three different persons (Trying to appeal to three different persons in a single being is nonsense since a being is a
conciseness and a person is a individual conciseness and no such entity exist anywhere else except in the minds of the Trinitarians
who created it for the sole purpose of denying the truth and claiming this is what God really is) who each are *od and only one in
purpose not one in person. &hat is three different persons a being is a conciseness! and three different *ods thus your are a polytheist
not monotheist &hus, claiming %repeatedly( you are not a polytheist, is in fact /ust the delusion of fools and hypocrites. &o be fair
after much discussion with one &rinitarian preacher he actually admitted yes we worship three *ods. 1ow most &rinitarians would
deny this with their %dying breath(. &he point here is this is the only honest statement a &rinitarian can ma$e. ) reali2ed that he
wanted to believe in the trinity so much that he would go wherever the doctrine would go and that no amount of logic or scripture
would convince him otherwise. 3e had bought the bill of goods with his eyes wide opened . 3owever, )t will not ta$e long for him to
find someone who will be able to e4plain to him why they do not really worship three gods. )t will be something to the affect that he
/ust did not posses the understanding and terminology to get around this %parado4ical( conclusion. &he e4planation will of course, as
they all are, will be the most irrational swath of unnecessary, self contradicting and outright false humility dung that any man has ever
swallowed. 5ut the truth is some people were made for damnation and the eternal fire of destruction. 1ow don6t let that bother you too
much. &he devil and his angles were made for destruction too, so those of you in that same boat will be with li$e minded company.
&he fact that *od said he is .one. and someone came along and contradicts that and states .*od is three in one. should have given
you a hint, har$ing bac$ to ,atan in &he garden...*od said you will die...,atan comes along and states no you will be more wise.
&oday, *od said 3e is one7 but ,atan8s children come along and say no three is more wise humble in the face of *od6s grandeur!.
'ools hypocrites and blind guides, *od said he was 9ne and by your traditions and vain imaginations have ta$en the words of *od
and made them of no effect.:::
&he issue is not about how *reat *od is or the fact that there are things we don8t fully understand.....&he issue is that *od is a *reat
*od who has described himself as .one. even using the very same allusions to his head in heaven! and 3is right arm and hand come
in the flesh the son! .... ;fter all man is made in the image of *od so *od has used terminology and 3is creation created in his own
image. *od is described as the head in heaven and the son is described as *od6s right hand and arm that came in flesh on earth and
the spirit within us. &he fact is that there is no mention of trinity or even a demand for plural persons anywhere in the te4t<)t is not a
=uestion of there are things we do not fully understand it is the fact that men not scriptures feel the need to come along and e4plain
how one really means three. &he root issue is not about *od or the scriptures at all. &he issue is about Men8s lac$ of faith in what *od
said about himself in the first place and then ma$e their appeals to false humility and *od8s grandeur while denying the very *od they
say they love....
&he concept of &rinity would and could only be a valid concept if there were no possible other way to understand the statement *od is
one at face value. )n the same way that a doctrine of multiple #esus and crucifi4ions would be valid if there were no way to understand
how all those different narratives could be the same person. ,ince there is a way to understand one #esus in all those different
narratives and there is a way to ta$e the statement .*od is one. at face value, then there is no /ustification for the term or concept of
&rinity.. )n fact there is no need to even e4plain what a trinity is. &he whole argument for &rinity re=uires its subscribers to accept a
need for it in the first place and then based on that .need. go about to create a doctrine of trinity to e4plain it. Where is the need to
e4plain it ? >very %difficulty( on the nature of *od can be easily understood within the face value of all the statements. &he prevailing
dogma of this day is found with heretics calling the truth heresy which, considering everything , is outright foolishness dressed up as
humble and awe struc$ wonderment of *od or couched in some scholarly acrobatic contortionist dance of conte4t and e4egesis. &his
would all be funny if it were not so ine4cusably damnable:
THE SUBSERVIANT GOD
Mat 2?: 2@. ....but to sit on my right hand, and on my left, IS NOT MINE TO GIVE, but it shall be given to them for whom it is
PREPARED OF MY FATHER ....................................Mat 2A7@B. 5ut of that day and hour $noweth no man, no, not the angels of heaven,
BUT MY FATHER ONLY <<<<.. #ohn 1A:2C: for my FATHER IS GREATER THAN I<<< #ohn D:2?. 'or
THE FATHER loveth the ,on, and SHEWETH HIM ALL THINGS THAT HIMSELF DOETH:
1D:1D..for ALL THINGS THAT I HAVE HEARD OF MY FATHER ) have made $nown unto you.. <#ohn D:@B. 5ut )
have greater witness than that of #ohn: for the wor$s which THE FATHER HATH GIVEN ME TO FINISH, the same wor$s
that ) do, bear witness of me, that THE FATHER HATH SENT ME.
&his would be the same as saying my head is greater then my right hand and that is e4actly how scriptures describe the relationship
between father as the head and the son as the right hand and arm. #esus is the spirit of *od that animated flesh /ust li$e our spirit
animates our flesh. Ehrist did the same things biologically eat sleep et al! that we did because #esus was a spirit attached to flesh (it
is just His spirit was the spirit of God externally existent not the spirit of a man) When Ehrist died that spirit of *od left the flesh it
was animating /ust li$e ours does when our flesh dies. #esus is *od but not all there is to *od. )n the same way that a piece of pie is
pure pie but not all there is to the whole pie. ,o #esus and the piece of pie are thus e=ual to the rest of the pie Ph 2:B! in terms of
substance ............but not in =uantity power, $nowledge et al! .
#ohn D:2B. 'or as the 'ather hath life in himself7 so hath HE GIVEN TO THE SON to have life in himself7 2F. ;nd
+father- hath GIVEN HIM +son- AUTHORITY......................... 1 Eor 1D:2C...then shall the ,on also himself BE
SUBJECT unto him+father- THAT PUT all things under him, that *od may be all in all. &he 'ather is greater then #esus
any argument to the contrary is simply silly and delusional:
)n any case, there are only two possibilities that e4ist here:
1. )f #esus is a different person from the father then of the three persons of trinity #esus is not as omniscient and powerful as
the other persons of *od. &his is the hypocrisy of &rinitarians because it demands that #esus is a person of lesser authority,
$nowledge and power of the other two persons of *od. 9ne person gives the other person his authority:?: )f #esus is a
different person then he is a less powerfully and $nowledgeable person of the others persons of *od and as such a lesser
person, a lesser *od. ,imply saying %no, no( is denying the obvious and only logical conclusion in favor of acrobatic denials
of pure pathological delusions: &his is the $ind of self contradicting absolute nonsense that &rinitarians try to push with one
hand then cover up and deny with the other.
9r
2. #esus is only part of one person *od in the same way that my hand is part of me and can only $now and communicate to
you what ) tell it to communicate <&his will be shown to be the correct, coherent and consistent description and e4planation
we will find in the scriptures.
&he only Eoherent way Ehrist Ean be *od and subservient to *od all at the same time is if Ehrist is only a part of *od in the same
way that my right hand is a part of me ;llen! and subservient to me ;llen!and can only $now and do what ) ;llen! tell it and it is
also ;llen at the same time<..)t is me and there is only one person of Me it is /ust not all there is to me. 9therwise, only option G1 is
left and Ehrist is not certainly not omniscient, omnipresent, all powerful. Multiple persons would not allow for #esus to be subservient
unless one is a lesser *od (a different person who is not as nowing and powerful as the other persons) or the son has the same
relationship to the father as your right hand has to your head<..your head is greater then your right hand but only one person. )t is
=uite ironic that the doctrine of trinity ma$es #esus out to be a different person who has less power and authority then the other person
of the father and as such a lesser *od then the father.
9ne person multiple parts some parts of me are subservient to me, /ust as #esus was ,ubservient to the 'ather and did not have the
power or $nowledge to contradict the head which is the father. &hat is why the scriptures use the allusions to the head of *od and the
right hand of *od because that is the only way to understand the nature of *od correctly or logically. ;fter all man is made in the
image of *od. )ronically, some attempt to point to several favorite passages to try to show that there are more then one person is
present in the person of *od. ) say ironically, because they actually point and even help prove that there is in fact only one person of
*od present and that there is no need or demand for any plurality of persons. Het6s ta$e a loo$ here:
1. Mat 2F:AB:AB. ;nd about the ninth hour #esus cried with a loud voice, saying, >li, >li, lama sabachthani? that is to say, MY GOD, MY
GOD, WHY HAST THOU FORSAKEN ME?
&his is truly an ironic passage for &rinitarians to attempt to use because #esus is =uoting 3imself:?:
1Pee! 1:1". 9f which salvation THE PROPHETS have in=uired and searched diligently, WHO PROPHESIED of the grace that should come
unto you:11. ,earching what, or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN
THEM, when IT TESTIFIED beforehand the sufferings of Ehrist, and the glory that should follow<<< #Pee! 1:#1. 'or
THE PROPHECY CAME not in old time by the will of man: but holy men of *od spa$e as THEY WERE MOVED BY THE HOLY
GHOST.
What did that sprit of Ehrist testify?.....
P$%&'$ ##:1. MY GOD, MY GOD, why hast thou FORSAKEN ME? why art thou so far from helping me, and
from the words of my roaring?
#esus is the creator and *od in the 9& spea$ing to the prophets about himself. )t was that same #esus that =uoted
himself in the 9& passages about his own suffering.
J()* 1+:1,. >ven THE SPIRIT OF TRUTH7 whom the world cannot receive, .. for HE DEWLLETH
WITH YOU, present tenseIstanding ne4t to them! and SHALL BE IN YOU... future tense %)n them(!
1C. ) will not leave you comfortless: I WILL COME TO YOU future tense %)n them(! <<..note the spirit of
Ehrist is the sprit of *od and the holy spirit that is why Ehrist said %) will come to you(. &he spirit was standing
ne4t to them in flesh.......latter it would come to them to be inside of them inside of their flesh!.....that is why. he
would send the spirit.............one was e4ternal to them...the other would be internal to them..
C(& 1:#,. &o whom *od would ma$e $nown what is the riches of the glory of THIS MYSTERY among the *entiles7
WHICH IS CHRIST IN YOU, the hope of glory: 2C. Whom we preach, warning every man, and teaching every man in
all wisdom7 that we may present every man perfect in Ehrist #esus:
R(' -:......if so be that THE SPIRIT OF GOD DEWELL IN YOU. 1ow if any man have not THE
SPIRIT OF CHRIST, he is none of his.........
J()* /:/0. )t is THE SPIRIT that =uic$eneth7 the flesh profiteth nothing: THE WORDS that ) spea$ unto you, they ARE SPIRIT, and they
are life<
R(' -:.. 5ut ye are not in the flesh, but in the ,pirit, if so be that THE SPIRIT dwell IN YOU. 1ow if any man have not THE SPIRIT OF
CHRIST, he is none of his.
C(& 0:1/ Het THE WORD OF CHRIST dwell IN YOU ...
Re1 1.:10<.HIS NAME is called THE WORD of *od.
#. J()* #":1, <<) ascend unto MY FATHER, and YOUR FATHER7 and to MY GOD, and YOUR GOD.
P$ +2:/. THY THRONE, O GOD, is for ever and ever: the sceptre of thy $ingdom is a right sceptre. F. &hou lovest
righteousness, and hatest wic$edness: THEREFORE GOD, THY GOD, hath anointed thee with the oil of gladness
above thy fellows.
Who is this *od of *od?...................9h wait we find out by the end of all of this that it is actually *od referring to
3is own right arm and right hand. )n fact the scriptures will tell us the reason why *od is tal$ing to his right hand
and arm. 1ow we $now that when we go about ma$ing and doing things normally we use our right hand. 5ut there
is also anther reason that *od is spea$ing of and to 3is right hand and it has everything to do with the fact that *od
created all things by that right arm and hand and there is nothing that e4ist that *od did not create and thus nothing
greater in creation then that right arm and hand that was used to create all of creation: 0ou should notice that these
are also about what we thin$ of as %the second coming of Ehrist(. &here is no doubt here that #esus is what is called
the right hand and arm of *od. Most of the chapters are shown simply for =uic$ reference sa$e however only the
bold blue underlined is our primary focus here:
I$%3%) 2#:1. AWAKE, AWAKE4 PUT ON THY STRENGTH, O 5ION4 PUT ON THY BEAUTIFUL GARMENTS, O JERUSALEM,
THE HOLY CITY: Jesurrection7 Jev 1K:C7 ch2?7 @:A! for HENCEFORTH THERE SHALL NO MORE COME INTO THEE THE
UNCIRCUMCISED AND THE UNCLEAN. Jev 21:1,2F7 22:1D! 2. ,ha$e thyself from the dust7 arise, and sit down, O JERUSALEM:
LOOSE THYSELF FROM THE BANDS OF THY NECK, O CAPTIVE DAUGHTER OF 5ION. )saiah B1:1<to preach good tidings <7
he hath sent me to bind up the bro$enhearted, to proclaim liberty to the captives 7 &he spiritual seed of )srael was captive to the gentiles via the
physical seed that was uncircumcised in heart and wore the name of the gentiles rather then the name of *od as outlined under the covenant ! @.
'or thus saith the Hord, YE HAVE SOLD YOURSELVES FOR NOUGHT7 and YE SHALL BE REDEEMED without money. A. 'or thus
saith the Hord *od, MY PEOPLE WENT DOWN AFORETIME INTO EGYPT to so/ourn there7 and the ;ssyrian oppressed them without
cause. D. < THEY THAT RULE OVER THEM MAKE THEM TO HOWL, Jev 1:F L 1C:11 anne4 section on the mourning! saith the Hord7
and MY NAME CONTINUALLY EVERY DAY IS BLASPHEMED. B.&herefore MY PEOPLE SHALL KNOW MY NAME: therefore
they shall $now IN THAT DAY that I AM HE that doth spea$: behold, IT IS I. F. HOW BEAUTIFUL UPON THE
MOUNTAINS ARE THE FEET OF HIM THAT BRINGETH GOOD TIDINGS, THAT PUBLISHETH PEACE4 THAT BRINGETH
GOOD TIDINGS OF GOOD, THAT PUBLISHETH SALVATION7 that saith unto Mion, &hy *od reigneth: C. THY WATCHMEN SHALL
LIFT UP THE VOICE4 "ay of the trumpet! WITH THE VOICE TOGETHER SHALL THEY SING: FOR THEY SHALL SEE EYE TO
EYE, 1 Eor 1@:127 #ohn 1B:2D covered in the Jev 12:1 section! WHEN THE LORD SHALL BRING AGAIN 5ION. K. 5rea$ forth INTO
JOY, SING see Jev D:K new song L song of lamb! TOGETHER, YE WASTE PLACES OF JERUSALEM: &he spiritual seed and city
which was tied to the physical until such time as the physical was destroyed! for the Hord hath comforted his people, he hath redeemed #erusalem.
1?. THE LORD HATH MADE BARE HIS HOLY ARM IN THE EYES OF
ALL THE NATIONS4 and ALL THE ENDS OF THE EARTH SHALL SEE THE SALVATION of our *od. 11. DEPART
YE, DEPART YE, GO YE OUT FROM THENCE, touch no unclean thing7 GO YE OUT OF THE MIDST OF HER4 BE YE CLEAN,
#erusalemI5abylon Jev 1C:1A. Eome out of her, my people.! that bear the vessels of the Hord. 12. 'or ye shall not go out with haste, nor go by
flight: for the Hord will go before you7 and GOD OF ISRAEL WILL BE YOUR REREWARD. ,ee Jev 1:K section on the $ingdom the spirit
of *od is the $ingdom and hence their reward!<<
P$ 1":1#. ;rise, 9 Hord7 O GOD, LIFT UP THINE HAND: forget not the humble.
P$%&'$ .-:1. O SING UNTO THE LORD A NEW SONG7 &his new song will become important in Jevelation Eh D:K L 1D:@ sections! for he
hath done marvellous things: HIS RIGHT HAND, and HIS HOLY ARM, Ehrist is that right hand and holy arm
of *od that god used to create all things in the same way we do with our right hand and arm! HATH GOTTEN HIM THE VICTORY. 1Eor
1D:D2NDF! 2. &he Hord hath MADE KNOWN HIS SALVATION: his righteousness hath he openly shewed IN THE SIGHT OF THE
HEATHEN . Jom 1B:2DN2C! @. 3e hath remembered his mercy and his truth toward the house of )srael: ALL THE ENDS OF THE EARTH
HAVE SEEN THE SALVATION OF OUR GOD. +. MAKE A JOYFUL NOISE UNTO THE LORD, ALL THE EARTH: MAKE A
LOUD NOISE, AND REJOICE, AND SING PRAISE. 2. SING UNTO THE LORD WITH THE HARP4 WITH THE HARP, AND THE
VOICE OF A PSALM. /. WITH TRUMPETS AND SOUND OF CORNET MAKE A JOYFUL NOISE BEFORE THE LORD, THE
KING. F. Het the sea roar, and the fulness thereof7 the world, and they that dwell therein. -. LET THE FLOODS CLAP THEIR HANDS: let
the hills be /oyful together K. 5efore THE LORD: FOR HE COMETH, TO JUDGE THE EARTH: WITH RIGHTEOUSNESS SHALL
HE JUDGE THE WORLD AND THE PEOPLE WITH E6UITY.
I$%3%) #-:1. WOE TO THE CROWN OF PRIDE, TO THE DRUNKARDS OF EPHRAIM, WHOSE GLORIOUS BEAUTY IS A
FADING FLOWER, which are on the head of the fat valleys OF THEM THAT ARE OVERCOME WITH WINE7 2. 5ehold, the Hord hath
a mighty and strong one, which as a tempest of hail and a destroying storm, AS A FLOOD OF MIGHTY WATERS OVERFLOWING,
SHALL CAST DOWN TO THE EARTH WITH THE HAND. ; flood! @. &he crown of pride, THE DRUNKARDS OF
EPHRAIM, SHALL BE TRODDEN UNDER FEET: < D. IN THAT DAY shall the Hord of hosts be for a crown of glory, and for a diadem
of beauty, UNTO THE RESIDUE OF HIS PEOPLE, B. ;nd FOR A SPIRIT OF JUDGMENT TO HIM THAT SITTETH IN
JUDGMENT, and for strength to them that turn the battle to the gate. F. 5ut THEY ALSO HAVE ERRED THROUGH WINE, AND
THROUGH STRONG DRINK ARE OUT OF THE WAY4 < through strong drin$7 they err in vision, they stumble in /udgment. C. 'or all
tables are full of vomit and filthiness, so that there is no place clean. K. WHOM SHALL HE TEACH KNOWLEDGE? AND WHOM
SHALL HE MAKE TO UNDERSTAND DOCTRINE? them that are weaned from the mil$, and drawn from the breasts. 1?. 'or precept must
be upon precept, precept upon precept7 line upon line, line upon line7 here a little, and there a little: 11. FOR WITH STAMMERING LIPS
AND ANOTHER TONGUE WILL HE SPEAK TO THIS PEOPLE. Eor 1A:21! 12. &o whom he said, &his is the rest wherewith ye may
cause the weary to rest7 and THIS IS THE REFRESHING: YET THEY WOULD NOT HEAR. ;cts @:1K..when the times of refreshing shall
come from the presence of the Hord7 Jemember the scriptures prophecy the last days not a first and second coming they see it all as one %bloc$(
of time called the last days.. &his is why it is associated with the coming of Ehrist this is a prophecy about the last days not the ;ssyrians of that
day e4cept in the sense that they foreshadow what is coming in the last days which is what this is pointing to and really tal$ing about. &hat is why
it was such a mystery then and apparently still today. ! 1@. 5ut THE WORD OF THE LORD WAS UNTO THEM PRECEPT UPON
PRECEPT, PRECEPT UPON PRECEPT4 LINE UPON LINE, LINE UPON LINE4 HERE A LITTLE, AND THERE A LITTLE4 THAT
THEY MIGHT GO, AND FALL &he falling away! BACKWARD, AND BE BROKEN, AND SNARED, AND TAKEN. 1A. Wherefore
hear the word of the Hord, YE SCORNFUL MEN, THAT RULE THIS PEOPLE WHICH IS IN JERUSALEM. 1D. 5ecause ye have said,
WE HAVE MADE A COVENANT WITH DEATH, and with hell are we at agreement7 )saiah C:1C7 3osea 2:1C! WHEN THE
OVERFLOWING SCOURGE SHALL PASS THROUGH, ; flood )saiah C:F! it shall not come unto us: for we have made lies our refuge,
and under falsehood have we hid ourselves: 1B. &herefore thus saith the Hord *od, BEHOLD, I LAY IN 5ION FOR A FOUNDATION A
STONE, A TRIED STONE, A PRECIOUS CORNER STONE, A SURE FOUNDATION: HE THAT BELIEVETH SHALL NOT MAKE
HASTE. )saiah C:1A7 1F:1?7 Ps11C:227 1Eor @:117 1Peter 2:ANF7 #er 2A:B7 @1:A7 ;mos K:117 Mat 1B:1C et al! 1F. #udgment also will ) lay to the
line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. 1C. AND
YOUR COVENANT WITH DEATH SHALL BE DISANNULLED, AND YOUR AGREEMENT WITH HELL SHALL NOT STAND4
WHEN THE OVERFLOWING SCOURGE SHALL PASS THROUGH, THEN YE SHALL BE TRODDEN DOWN BY IT. 1.. FROM
THE TIME THAT IT GOETH FORTH IT SHALL TAKE YOU: FOR MORNING BY MORNING SHALL IT PASS OVER, BY DAY
AND BY NIGHT: AND IT SHALL BE A VE8ATION ONLY TO UNDERSTAND THE REPORT. &he gospel is light to the saints but
dar$ness and ve4ation to those who refused to accept it, then as well as to this very day:! < 21. 'or the Hord shall rise up as in mount Pera2im,
he shall be wroth as in the valley of *ibeon, that he may do his wor$, his strange wor$7 and BRING TO PASS HIS ACT, HIS STRANGE
ACT. 22. 1ow therefore be ye not moc$ers, lest your bands be made strong: for I HAVE HEARD FROM THE LORD GOD OF HOSTS A
CONSUMPTION, EVEN DETERMINED UPON THE WHOLE EARTH. &o argue for the planet as opposed to the earth )srael is moot
because the consumption and /udgment of the planet begins with Physical )srael7 &his was the mystery that so eludes most people to this very
day7 )t was fulfilled when it began not when it ends. )t was fulfilled with the war of ;"F? that was the coming of Ehrist on the earth to /udge the
world beginning with )srael.!. <2C. 5read corn is bruised7 BECAUSE HE WILL NOT EVER BE THRESHING IT, NOR BREAK IT
WITH THE WHEEL OF HIS CART, NOR BRUISE IT WITH HIS HORSEMEN. 2K. THIS ALSO COMETH forth from the Hord of
hosts, which is wonderful in counsel, and e4cellent in wor$ing. This is the blessing !"# the curse they come at the same time on the one hand
destruction and vexation on the other light and glory and redemption$ These are all just two sides to the same coin that came with the coming of
%hrist in those last days$ The prophecies all point to a single bloc of time nown as the last days$ That bloc of time nown as the last days
were basically %hrist birth to his coming in &udgment on the world' earth ((srael) in the war of !#)* which began the judgment for the whole
planet'world' earth as well$
I$%3%) 0":1. WOE TO THE REBELLIOUS CHILDREN, saith the Hord, that ta$e counsel, but not of me7 and that cover with a covering, but
not of my spirit, that they may add sin to sin: 2. &hat wal$ to go down into >gypt, and have not as$ed at my mouth7 to strengthen themselves in
the strength of Pharaoh, and to trust in the shadow of >gypt: @. &herefore shall THE STRENGTH OF PHARAOH BE YOUR SHAME, AND
THE TRUST IN THE SHADOW OF EGYPT YOUR CONFUSION. B. &he burden of the beasts of the south: into the land of trouble and
anguish, from whence come the young and old lion, THE VIPER AND FIERY FLYING SERPENT, <. ,. F(! )e E9:;3%*$ $)%&& )e&; 3*
1%3*, %*< ( *( ;=!;($e: therefore have ) cried concerning this, &heir strength is to sit still. C. 1ow go, write it before them in a table, and note
it in a boo$, that it may be FOR THE TIME TO COME FOR EVER AND EVER: K. &hat THIS IS A REBELLIOUS PEOPLE, LYING
CHILDREN, CHILDREN THAT WILL NOT HEAR THE LAW OF THE LORD: 1?. Which say to the seers, ,ee not7 and to the prophets,
Prophesy not unto us right things, spea$ unto us smooth things, PROPHESY DECEITS. 1@. THEREFORE THIS INI6UITY SHALL BE
TO YOU AS A BREACH READY TO FALL, SWELLING OUT IN A HIGH WALL, WHOSE BREAKING COMETH SUDDENLY AT
AN INSTANT. 1A. ;nd he shall brea$ it as the brea$ing of THE POTTERS> VESSEL THAT IS BROKEN IN PIECES7 see also Jom K:217
Jev 2:2F et al ! he shall not spare: so that there shall not be found in the bursting of it a sherd to ta$e fire from the hearth, or to ta$e water withal
out of the pit. <<.1.. FOR THE PEOPLE SHALL DWELL IN 5ION AT JERUSALEM: (Heb +,-,,$ .ut ye are come unto mount Sion/
and unto the city of the living God/ the heavenly Jerusalem/ and to an innumerable company of angels/ ,0$ To the general assembly and church
of the firstborn/ which are written in heaven/ and to God the &udge of all/ and to the spirits of just men made perfect/) thou shalt weep no more:
he will be very gracious unto thee at the voice of thy cry7 when he shall hear it, he will answer thee. 2?. ;nd though the Hord give you the bread
of adversity, AND THE WATER OF AFFLICTION, <. <<. 2D. ;nd there shall be upon every high mountain, and upon every high hill,
rivers and streams of waters IN THE DAY OF THE GREAT SLAUGHTER, ,ee also %supper of *od( Jev 1K: FL1F sections! when the
towers fall. 2B. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven
days, in the day that the Hord bindeth up the breach of his people, and healeth the stro$e of their wound. 2F. 5ehold, THE NAME OF THE
LORD COMETH J>O 1K:1@7 HP 12:AK7 #1 1:1,1A! from far, BURNING WITH HIS ANGER, <. #.. YE SHALL HAVE A SONG, see
notes on JevD:2? %&hey sang a new song(! as in the night when a holy solemnity is $ept7 and gladness of heart, as when one goeth with a pipe to
come into the mountain of the Hord, to the mighty 9ne of )srael. @?. ;nd the Hord shall cause his glorious voice to be heard, and shall
SHEW THE LIGHTING DOWN OF HIS ARM, Mat 2A:2F 'or as the lightning cometh <.. so shall
also the coming of the ,on of man be.! with the INDIGNATION OF HIS ANGER, AND WITH THE FLAME OF A DEVOURING FIRE,
<... @2. ;nd in every place where the grounded staff shall pass, which the Hord shall lay upon him, it shall be with tabrets and harps: and IN
BATTLES OF SHAKING will he fight with it. @@. 'or TOPHET IS ORDAINED OF OLD7 yea, for the $ing it is prepared4 HE HATH
MADE IT DEEP AND LARGE: THE PILE THEREOF IS FIRE AND MUCH WOOD4 THE BREATH OF THE LORD, LIKE A
STREAM OF BRIMSTONE, DOTH KINDLE IT . J>O 1K:1@7 HP 12:AK7 #1 1:1,1A!
I$%3%) 21:/. Hift up your eyes to the heavens, and loo$ upon THE EARTH BENEATH: FOR THE HEAVENS SHALL VANISH AWAY
LIKE SMOKE THE EARTH SHALL WA8 OLD LIKE A GARMENT 3eb C:1@L12:2FN2K! and THEY THAT DWELL THEREIN
SHALL DIE IN LIKE MANNER: &his is yet another subtle hint of what earth is going to (die in lie manner) pass away, to wa4 old li$e a
garment and vanish away li$e smo$e?! but MY SALVATION SHALL BE FOR EVER, and my righteousness shall not be abolished. F.
3ear$en unto me, ye that $now righteousness, the people in whose heart is my law7 fear ye not the reproach of men, neither be ye afraid of their
revilings. C. 'or THE MOTH SHALL EAT THEM UP LIKE A GARMENT, AND THE WORM SHALL EAT THEM LIKE WOOL:
#ames D:2N@! but my righteousness shall be for ever, and my salvation FROM GENERATION TO GENERATION. K. ;wa$e, awa$e,
PUT ON STRENGTH, O ARM OF THE LORD4 AWAKE, as in the ancient days, in the
generations of old. ;rt thou not it that HATH CUT RAHAB, AND WOUNDED THE DRAGON? 1?. ;rt thou not it which hath dried the sea,
the waters of the great deep7 that hath made the depths of the sea a way for the ransomed to pass over? 11. THEREFORE THE REDEEMED
OF THE LORD SHALL RETURN, AND COME WITH SINGING UNTO 5ION4 AND EVERLASTING JOY SHALL BE UPON
THEIR HEAD: THEY SHALL OBTAIN GLADNESS AND JOY4 AND SORROW AND MOURNING SHALL FLEE AWAY.
I$%3%) //:+. I ALSO WILL CHOOSE THEIR DELUSIONS, 2&hess 2:11! <.. B. A VOICE OF NOISE FROM THE CITY, A VOICE
OUT OF THE TEMPLE, a voice of the Hord that rendereth recompence to his enemies. F. BEFORE SHE TRAVAILED, she brought forth7
BEFORE HER PAIN CAME, SHE WAS DELIVERED OF A MAN CHILD . C. Who hath heard such a thing? who hath seen such things?
SHALL THE EARTH BE MADE TO BRING FORTH IN ONE DAY? or shall a nation be born at once? FOR AS SOON AS 5ION
TRAVAILED, Jev Eh 12:D the women and the dragon7 Mat 2A:21! she brought forth her CHILDREN. K. ,hall ) bring to the birth, and not
cause to bring forth? saith the Hord: shall ) cause to bring forth, and shut the womb? saith thy *od. 1". REJOICE YE WITH JERUSALEM,
and be glad with her, all ye that love her: REJOICE FOR JOY WITH HER, ALL YE THAT MOURN FOR HER:. 11. &hat ye may suc$,
and be satisfied with the breasts of her consolations7 that ye may mil$ out, and be delighted with the abundance of her glory. 12. 'or thus saith
the Hord, BEHOLD, I WILL E8TEND PEACE TO HER LIKE A RIVER, AND THE GLORY OF THE GENTILES LIKE A FLOWING
STREAM: then shall ye suc$, ye shall be borne upon her sides, and be dandled upon her $nees. 1@. ;s one whom his mother comforteth, so will
) comfort you7 and YE SHALL BE COMFORTED IN JERUSALEM. 1A. ;nd WHEN YE SEE THIS, YOUR HEART SHALL REJOICE,
and YOUR BONES SHALL FLOURISH li$e an herb: and THE HAND OF THE LORD SHALL BE KNOWN
TOWARD HIS SERVANTS, and HIS INDIGNATION TOWARD HIS ENEMIES.1D. 'or, behold, THE LORD WILL COME WITH
FIRE, 2&hess 1:C! and with his chariots li$e a whirlwind, to render his anger with fury, and his rebu$e WITH FLAMES OF FIRE<<1B. 'or
BY FIRE AND BY HIS SWORD will the Hord plead with all flesh: and THE SLAIN OF THE LORD SHALL BE MANY. 1F. &hey that
sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine8s flesh, and the abomination, and the mouse,
SHALL BE CONSUMED TOGETHER, saith the Hord. 2?. ;nd they shall bring ALL YOUR BRETHREN FOR AN OFFERING UNTO
THE LORD OUT OF ALL NATIONS UPON HORSES, AND IN CHARIOTS, and in litters, and upon mules, and upon swift beasts, TO MY
HOLY MOUNTAIN JERUSALEM, saith the Hord, as the children of )srael bring an offering in a clean vessel into the house of the Hord. 21.
;nd ) will also TAKE OF THEM FOR PRIESTS AND FOR LEVITES , saith the Hord. ##. FOR AS THE NEW HEAVENS AND THE
NEW EARTH, WHICH I WILL MAKE, shall remain before me, saith the Hord, so shall your seed and your name remain. 2@. ;nd it shall
come to pass, that FROM ONE NEW MOON TO ANOTHER, AND FROM ONE SABBATH TO ANOTHER, Mech 1A:FL1B! shall all
flesh come to worship before me, saith the Hord. 2A. ;nd they shall go forth, and loo$ upon the carcases OF THE MEN THAT HAVE
TRANSGRESSED AGAINST ME: FOR THEIR WORM SHALL NOT DIE, NEITHER SHALL THEIR FIRE BE 6UENCHED7 Mar$
K:AA! and they shall be an abhorring unto all flesh
I$%3%) +": .. 9 Mion, that bringest good tidings, get thee up into the high mountain7 9 #erusalem, that bringest good tidings, lift up thy voice
with strength7 lift it up, be not afraid7 say unto the cities of #udah, BEHOLD YOUR GOD7 1?. 5ehold, THE
LORD GOD WILL COME with strong HAND and HIS ARM SHALL RULE FOR
HIM: behold, HIS REWARD IS WITH HIM, Jev 22:12 my reward is with me! and his wor$ before him.
I$%3%) /#:1. 'or 5ION>S SAKE will ) not hold my PEACE, *ospel of peace7 things that belong unto thy peace H$ 1K:A1NA2! and ?(!
Je!=$%&e'>$ $%@e ) will not rest, until the righteousness thereof go forth as brightness, and THE SALVATION THEREOF AS A LAMP THAT
BURNETH. 2. ;nd THE GENTILES shall see thy righteousness, and all $ings thy glory: and THOU SHALT BE CALLED BY A NEW
NAME, which the mouth of THE LORD SHALL NAME . @. T)(= $)%& %&$( Ae A CROWN OF GLORY 1Peter D:A7 1&hes 2:1K! in the
hand of the Hord, and a royal diadem in the hand of thy *od. A. &hou shalt no more be termed 'orsa$en7 neither shall THY LAND ANY MORE
BE TERMED or %Ealled(! DESOLATE: but THOU SHALT BE CALLED HEPH5IBAH, AND THY LAND BEULAH7 for the Hord
delighteth in thee, and THY LAND SHALL BE MARRIED. D. 'or AS A YOUNG MAN MARRIETH A VIRGIN, SO SHALL THY SONS
MARRY THEE: and AS THE BRIDEGROOM re/oiceth over THE BRIDE, so shall thy *od re/oice over thee. B. I HAVE SET
WATCHMEN UPON THY WALLS, Jev 1:1?7 and "ay of the Hord anne4! O JERUSALEM, which $)%&& *e1e! hold their PEACE, *ospel
of peace7 things that belong unto thy peace H$ 1K:A1NA2! <%: *(! *39): ye that ma$e mention of the Hord, $eep not silence, F. ;nd give him no
rest, till he establish, and till he ma$e #erusalem a praise in the earth. C. THE LORD HATH SWORN BY HIS
RIGHT HAND, AND BY THE ARM OF HIS STRENGTH, <. 11. 5ehold, THE LORD
HATH PROCLAIMED UNTO THE END OF THE WORLD, ,ay ye to the daughter of Mion, 5ehold, THY SALVATION
COMETH4 BEHOLD, HIS REWARD IS WITH HIM, Jev 22:12 my reward is with me! and his
wor$ before him. 12. ;nd they shall call them, &he holy people, &he redeemed of the Hord: and THOUR SHALT BE CALLED, SOUGHT
OUT, A CITY NOT FORSAKEN.
HeA /:10. 'or when GOD MADE PROMISE to ;braham, BECAUSE HE COULD
SWEAR BY NO GREATER, HE SWARE BY HIMSELF,
*od swore (and showed us how to live/ pray/ suffer and die) by 3is right hand and arm which is himself:
)n the same way that my right arm and hand are %myself( even though ) am still greater then either my hand
or my arm and they too can only communicate what ) tell them to. ,ince man is made in the image of *od
you would thin$ that fol$s would want to start with that concept to apply first, rather then invo$ing the
number three or the word &rinity entirely unnecessarily, into a *od that is =uite clear about the fact that 3e
is only one person<.<.W9W, imagine that:?:? "istinctions are not multiple persons. &he fact that *od
has distinctions between father son and holy spirit is not any more incomprehensible then a man with a
head and right arm and a sprit that animates them all. 9ne might be tempted to thin$ that *od actually
intended for us to understand his nature by using the very creation (even in the language and terminology)
that was made in that image. )t appears that most everyone is loo$ing at this all bac$wards. *od is referring
to his right hand that he sent and put into flesh as his son. (because that right arm comes via physical birth!
*od is NOT referring to a different person who is the son as 3is %right hand( as in %he is my right hand
man(: &his is the logical demand of the scriptures. &he scriptures refer to the one that was coming and in
that day they would $now that *od had sent his right arm to them and they would $now that .) ;M 3>(.
0our right arm is you it is fully you but it is not all there is to you. &he father is greater then the son in the
same way that the head is greater then the right arm, man is made in the image of *od and *od uses that
very image of his creation to describe 3is own nature. 3ow comprehensible is that.:?: &herefore, e4cept
that you believe that #esus is the same person as the father you will die in your sins and your damnation
will be /ust:
*od is swearing by 3imself the part of 3imself right handI arm! that was used to create all things. Hi$ewise and )n
the same way that we can as$ the same =uestion )n the ne4t passage and get the same answer. We could also as$ the
=uestion who is *od swearing to?.....*od as one person the only high and great person! or swearing to and by
3imself because there is nothing else in creation higher or greater then that right hand and arm that created all
things.. &he scriptures are =uite plain here *od is swearing by his right arm which is 3)M,H>':::. Hi$e wise the
following should not be too difficult even for simple minded men to understand.. &here is no point to try to argue
that this is %/ust an analogy( because after all there is little difference between appendages6 and attributes. >4cept for
the fact that one is how the scriptures refer to the nature and the other is a &rinitarian %escapeNgoat(.
0. MATH #/: 0.. ;nd he went a little further, and fell on his face, and prayed, saying, O MY FATHER, if it be possible, let this cup pass
from me: nevertheless NOT AS I WILL, BUT AS THOU WILT<<<.
'irst: ;gain ta$e notice of the subservient nature of #esus<.)s #esus a lesser *od or the same *od7 if the same *od
then how can he be subservient to some other person who is the father? &his is the =uestion that has lead many in
error to conclude that #esus is not *od. 3owever, /ust as in the case of the concept of &rinity not only is that a
contradiction but entirely unnecessary and as such un/ustified and invalid conclusion.
,econdly: We have to as$ the =uestion: .(Who was 3e praying to?(.
Ehrist also identifies the fact that he is on earth but also in 3eaven at the same time.
J()* 0:10. ;nd no man hath ascended up to heaven, but he that came down from heaven, EVEN THE SON OF
MAN WHICH IS IN HEAVEN.
&he one *od in heaven sends down to earth in the flesh his right arm and hand via physical birth called his son! for
the e4press purpose of teaching men how to live, how to pray, how to suffer, and yes even how to die to *od
himself:? *od sends 3is right hand into a glove of 'lesh that we call #esus. #esus is not a different or separate
person in some imaginary triune *od:?: )t is the same person of *od described as a head the father in heaven! and a
right hand and arm that does everything from creation to the second coming of #esus:?:.....>4cept ye believe this you
will all die in your sins::: #n C:2A!..........&his ma$es perfect sense when you understand the relationship between
the father *od in heaven with the son who is the right hand and arm of the same *od in the flesh on earth. Ehrist
can be in heaven and on earth because it is the one *od that is in heaven occupying flesh on earth with only a part of
himself in flesh, namely 3is right hand and or arm. &hus in the same way that if my hand is in a glove (of flesh) it is
till connected to the rest of me that is located wherever ) happen to be. My hand can communicate to you but only
what ) give it to $now and do. Ehrist cannot $now anything beyond what 3is head the father gave 3im. )n the same
way my head tell my hand and arm what to do and communicate et al. &his is why only the father which is the head
of Ehrist $new the day or hour. &here is a distinction between Ehrist and the father in the same e4act way that there
is a distinction between my foot and my hand and my %head( my head is in charge of my foot and hand but they are
simply e4tensions of the one person of me. &here is not a separate person of my foot and hand even though my foot
and hand are different from each other and can even do different tas$s and accomplish different $inds of
communications simultaneously. )f ) were a spirit *od is a spirit! and put my hand into a leather glove of flesh! so
that all the other leather gloves could see me then my hand could be bapti2ed in water and communicate with you all
while and at the same time i could roar a thunderous voice from above this is my son here ye him. ; %son( only has
meaning with respect to the fact that *od was 5orn of a women in the flesh. 1ot some lesser spirit baby or lesser
*od then the 'ather himself.......... Why would my hand sweets, agoni2e and even cries out in pain to my head every
single time it gets a needle put into it or a finger crushed???? Wow, ) cant imagine how... it must be some other
person that lives in my hand that i never $new about every time it cries out in pain?:?..)n fact when you thin$ about
it why would the fact that a voice from heaven have anything to do with the number of persons of *od? )s not *od
omnipresent? "id #esus did not say he was in heaven at the same time that he was standing ne4t to them. )f a
omnipresent *od spea$s from two different locations even at the same time why is that so ama2ing and or e4actly is
that some demand for multiple persons of a omnipresent *od:?: Why would #esus need to be a ventrilo=uist? &hat
ob/ection &rinitarian straw man argument! itself ma$es no sense whatsoever. 5ut perhaps you worship a small *od
who can only be and act in one location at a time..................ummmm.
#ohn 12:2C. 'ather, glorify thy name. &hen came there a voice from heaven, saying, ) have both glorified
it, and will glorify it again. 2K. &he people therefore, that stood by, and heard it, said that it thundered:
others said, ;n angel spa$e to him. @?. #esus answered and said, THIS VOICE CAME NOT BECAUSE
OF ME, BUT FOR YOUR SAKES.
*od sent his right hand and arm in the flesh via a physical birth to show men how to live, pray, worship, suffer and
die for *od<for #esus himself <<..nothing difficult to understand?? 3ow many other *od6s are there for *od to
pray to? &he real =uestion is how can you pretend to worship one *od when you hold to an argument that #esus
must have been praying to another different person?: &here is only 9ne *od for *od to pray to:?: 9r is #esus not
*od?:?
&he statement .. *od is 9ne . and all the e4amples that can be cited can all be easily understood within the face value of the statement
.*od is 9ne. without any further assumptions or e4planations unless you do not believe that statement .*od is one.. &he fact that you
go about trying to redefine .*od is one. other then its face value PJ9O>, that you have no faith in the face value of the statement
*od is one..........&here is no need for .the concept of &rinity. unless you first assume the very thing you are trying to demonstrate.
&hat is called a circular fallacy. &he father is *od in spirit who spea$s from heaven...&he son is *od manifested in the flesh who
spea$s on earth .. ....&he 3oly ,pirit is *od inside of you, who spea$s through us.....&he father son and holy spirit are three
waysImanifestations of *od not three persons:.<....9ne *od, one spirit of *od, one person of *od who creates all things who was on
earth in the flesh! while in heaven ........
BLETS TALK ABOUT CUSDE
&rinitarians will point to %Qs( in scripture as evidence for a plurality of persons of *od while at the same time claim that %us( and
%W>( is the %royal we( and only refers to his ma/esty, both are utter nonsense. %Qs( was a reference to >lohim Which is not the name
of *od it is a classification li$e the word 3uman....i am human you are human we are human.....*od and the ;ngels and demons are
all called >lohim because the word means supernatural translated as *od or gods depending on the conte4t....When *od said let us
ma$e man in our image *od was tal$ing to the ;ngels and we $now this because ,criptures tells us that *od spo$e to ;ngles using
the word .Q,. as well as the fact that the scriptures tell us the angels were present and participating in the Ereation ........&here is no
logical implication anywhere in scripture other then for %*od is one( and %3is person( << )t is simply silly to suggest that *od
uses the phrase .*od is one. to imply that *od is three even though he specifically states that *od is a .P>J,91. singular 19&
persons plural your trying to deny the words of *od claiming you do so out of humility and respect to *od which is utter nonsense.
)n #ob @C #ob is as$ed several =uestion by *od which he cannot answer because #ob does not $now the answer. )f you have a
construction crew and they go out and build a house you would still say that .09Q 5Q)H& &3;& 39Q,>. even though other lesser
employees did the actual wor$. *od has all power and even the power that the angles e4ercise was given by *od. *od created but the
angels were there and participating and that is why #ob cannot answer ;10 9' &3> RQ>,&)91, about who did what..........Hoo$ at
the whole chapter *od tells #ob that 3e did it and then as$ him who did certain parts....and #ob cannot answer any of the =uestions #ob
@C:A. Where wast thou when I LAID the foundations of the earth? declare, if thou hast understanding. D. WHO HATH laid the
measures thereof, IF THOU KNOWEST? #ob does not $now, how come if he already $new that *od did it?:?! or who hath
stretched the line upon it?...... F. WHEN the MORNING STARS SANG TOGETHER, and ALL THE SONS OF GOD
SHOUTED FOR JOY?.....&he angles were there and doing something e4actly what we do not $now /ust as #ob did not $now who
did what. #ob only $nows that all things are done by the power of *od but /ob has no idea who laid out the measure of if or who did
any of the other things that *od as$ #ob even though *od told him that *od himself laid the foundation. &here is no contradiction or
difficulty here. &he angels were there doing the wor$ that *od gave them to do )n the creation process. 3owever, *od gets all the
credit much in the same way that any other 5oss or Ping gets credit for the wor$ that their men do under the $ings authority and
power. 3owever, in this case the Ping had even created the sub/ects who were doing the wor$. ,o the fact that angels were involved
ta$es nothing away from *od because *od created the angels as well: Qltimately the creator of all things is *od but *od used the
angels /ust li$e he used a process of time et al. &he fact angels were involved does not ta$e anything away from *od or Who created
the entire universe, any more then if we build machines capable of building other machines...)e '%F)3*e$ <( NOT 9e
F!e<377...........
*od is in a room full of other >lohim a classification not a name /ust li$e human! What fool would thin$ that ; $ing standing in a
room full of other human or >lohim persons was tal$ing to himself if he said %let us(???.....;ngels have the same )mage as *od
because they were created higher then us with the same image that is why *od and the angles appear li$e men in scripture they are not
coping us we were made to loo$ li$e *od who made his servants loo$ li$e 3im...............3is first servants are other >lohim and they
were participating in the creation /ust as scripture tells us. ) have actually had to address this way: .. 1ait22$ God said he is one
and uses the person in the singular never in the plural 22and my argument is circular2$33 The scriptures describe God looing lie
a man in heaven 2The angels looing lie men in heaven and it calls those angels 4lohim 2$$so God is in a room full of other that the
scritpures say were involved in the creation and you thin he was taling to himself and or that my argument that he was not taling to
himself is circular$$33333
P$%&'$ -:2 'or thou hast made him a little lower than the ELOHIM angels!, and hast crowned him with glory and honour$
HeA #:,. &hou madest him a little lower than the ANGELS4 thou crownedst him with glory and honour, and didst set him over the wor$s of thy
hands:
P$%&'$ .2:1. S1KC?S 9 come, SFAA2S let us sing for /oy G0"/-G Y%)He). (the self54xistent or 4ternal6 &ehovah/) SF@21S Het us shout SBBKFS to the
Joc$ of S@ABCS our salvation. 2. S@ABCS Het us come before SBAA?S 3is face SCA2BS with praise. S21DCS With songs SF@21S let us shout S????S to 3im.
@. S@DCCS 'or S?A1?S a *od S1A1KS great G0"/-G Y%)He). (the self54xistent or 4ternal6 &ehovah/) G++#-G %*< % @3*9 G1+1.G 9!e% G2.#1G %A(1e G
0/"2G %&& G"+0"G ELOHIM 7of8 The Gods6 or perhaps supernatural(s'spirits) (
EI(<=$ 1-: 11$ 9:,;<9 "ow 90*=;9 ( now 90;<<9 that 9+=+>9 ?is@ greater |3068| Y%)He) 90:*;9 than all 9*=0*9 ELOHIM 7of8 The
Gods6 or perhaps the supernaturalAs or spirits(! ?DD2S truly, S1CF?S in the manner S1C@AS in which S21?2S they were tested SDK21S against them
<. Hev 1K:@17 1Eor 1?:2?7 "eut @2:1F7 Eol 2:1C7 Mech 12:C7 Ps C2:BNF7 >4 2@:22N2A7! <<<<..et al ad fin
1ote: %supernaturalIspiritsI other then physical power and presence7 1ote ,amuel prophecies from the
grave:?: 1 S%' #-: 10. S?DDKS ;nd said S????S to her SAA2CS the $ing, S?A?CS not S@@F2S "o be afraid. S@DCCS 'or SA1??S what SF2??S
have you seen? S?DDKS ;nd said S?C?2S the woman S?A1@S to SFDCBS ,aul, S?A@?S ELOHIM *ods SF2??S ) have seen SDK2FS
coming up SAAC?S out of S?FFBS the earth.
; whole paper could be written /ust on the use of >lohim in the scriptures use to ;ngels and even demons<..
#esus who is *od, sits at the right hand of *od. &he environment of the physical universe as well as the environment of the ;ngels in
heaven all e4ist internal to *od by virtue of the fact among other things that they are all limited where as *od is unlimited thus the
limited must logically e4ist within the infinite...)ronically those that try to argue &rinity .punting. to the glory and incomprehensible
grand nature of *od don8t reali2e they are in fact putting *od into a bo4 an environment! that *od lives and depends on inside of,
rather then the 5o4 e4isting within *od......so tell me .3ow big is your *od.?
&he spirit of Ehrist and the holy spirit are one and the same spirit. 1e4t 0ou should notice that )n all of these references the phrase %)
;M 3>( is not /ust generic references to %) am he( but specific to the *od who is spea$ing about himself::
I$%3%) +0:- 5ring forth the blind people that have eyes, and the deaf that have ears. K. Het all the nations be gathered together, and let the people be
assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be /ustified: or let them hear,
and say, )t is truth.1?.0e are my witnesses, saith the Hord, and MY SERVANT WHOM I HAVE CHOSEN: THAT
YE MAY KNOW AND BELIEVE me, and UNDERSTAND THAT I AM HE: before me there was
no *od formed, neither shall there be after me. 11. ), even ), am the Hord7 and BESIDE ME THERE IS NO SAVIOUR
JNOTE: AF$ +:1# )e!e 3$ *(*e ()e! *%'e =*<e! )e%1e* 931e* %'(*9 'e*, H)e!eA: He '=$ Ae $%1e<...W)% 3$ )% *%'e %*< H)( 3$ 3?..K<.. 12.
) have declared, and have saved, and ) have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the Hord, that ) am *od.
1@. 0ea, before the day was I AM HE4 and there is none that can deliver out of my hand: ) will wor$, and who shall let it? 1A. &hus saith the Hord,
your redeemer, the 3oly 9ne of )srael7 'or your sa$e ) have sent to 5abylon, and have brought down all their nobles, and the Ehaldeans, whose cry is in the
ships. 1D. ) am the Hord, your 3oly 9ne, the creator of )srael, your Ping. 1B. &hus saith the Hord, which ma$eth a way in the sea, and a path in the mighty
waters7
1otice, Mat 1K: A<.HE which made them at the beginning MADE THEM male and female. #esus is the creator.
When #esus here spo$e of the Ereator who created man and woman #esus referred to 3imself as the Ereator in the
third person .3e( . &hat is why you find Ehrist even ma$ing use of the third person when tal$ing of 3imself in
heaven. *od is a spirit and the 3ead of Ehrist. Ehrist is that spirit in the flesh on earth subservient to the rest of that
spirit in 3eaven. &here is a distinction between them but not of persons the distinction is in the manifestation not in
the person.. #esus uses the third person pronoun here because he is as$ing a =uestion about what was written by his
inspiration! before he came in the flesh while in heaven but now is on earth. We are going to visit this issue again
and see in more detail why and how this same principle is used in /ust a page or two from now.
I$%3%) +/:0. 3ear$en unto me, 9 house of #acob, and all the remnant of the house of )srael, which are borne by me from the belly, which are carried from
the womb: A. ;nd even to your old age I AM HE4 and even to hoar hairs will ) carry you: ) have made, and ) will bear7 even ) will carry, and will
deliver you. D. &o whom will ye li$en me, and ma$e me e=ual, and compare me, that we may be li$e?
I$%3%) +1:+. Who hath wrought and done it, calling the generations from the beginning? ) the Hord, THE FIRST, and with THE
LAST7 Jev 1:11! I AM HE.
I$%3%) +-:1#. 3ear$en unto me, 9 #acob and )srael, ': F%&&e< Gal 0-)/,>6 !cts ,-,>6 &n +*-,:5,)!7 I AM HE7 ) am THE
FIRST, ) also am THE LAST. Jev 1:11!
I$%3%) 2#:1. AWAKE, AWAKE4 PUT ON THY STRENGTH, O 5ION4 PUT ON THY BEAUTIFUL GARMENTS, O JERUSALEM, THE HOLY
CITY: Jesurrection7 Jev 1K:C7 ch2?7 @:A! for HENCEFORTH THERE SHALL NO MORE COME INTO THEE THE UNCIRCUMCISED AND
THE UNCLEAN. Jev 21:1,2F7 22:1D! 2. ,ha$e thyself from the dust7 arise, and sit down, O JERUSALEM: LOOSE THYSELF FROM THE BANDS
OF THY NECK, O CAPTIVE DAUGHTER OF 5ION. )saiah B1:1<to preach good tidings <7 he hath sent me to bind up the bro$enhearted, to
proclaim liberty to the captives 7 &he spiritual seed of )srael was captive to the gentiles via the physical seed that was uncircumcised in heart and wore the
name of the gentiles rather then the name of *od as outlined under the covenant ! @. 'or thus saith the Hord, YE HAVE SOLD YOURSELVES FOR
NOUGHT7 and YE SHALL BE REDEEMED without money. A. 'or thus saith the Hord *od, MY PEOPLE WENT DOWN AFORETIME INTO
EGYPT to so/ourn there7 and the ;ssyrian oppressed them without cause. D. < THEY THAT RULE OVER THEM MAKE THEM TO HOWL, Jev
1:F L 1C:11 anne4 section on the mourning! saith the Hord7 and MY NAME CONTINUALLY EVERY DAY IS BLASPHEMED. B.&herefore MY
PEOPLE SHALL KNOW MY NAME: therefore they shall $now IN THAT DAY that I AM HE that doth spea$: behold, IT IS I.
F. HOW BEAUTIFUL UPON THE MOUNTAINS ARE THE FEET OF HIM THAT BRINGETH GOOD TIDINGS, THAT PUBLISHETH
PEACE4 THAT BRINGETH GOOD TIDINGS OF GOOD, THAT PUBLISHETH SALVATION7 that saith unto Mion, &hy *od reigneth: C. THY
WATCHMEN SHALL LIFT UP THE VOICE4 "ay of the trumpet! WITH THE VOICE TOGETHER SHALL THEY SING: FOR THEY SHALL
SEE EYE TO EYE, 1 Eor 1@:127 #ohn 1B:2D covered in the Jev 12:1 section! WHEN THE LORD SHALL BRING AGAIN 5ION. K. 5rea$ forth
INTO JOY, SING see Jev D:K new song L song of lamb! TOGETHER, YE WASTE PLACES OF JERUSALEM: &he spiritual seed and city which
was tied to the physical until such time as the physical was destroyed! for the Hord hath comforted his people, he hath redeemed #erusalem. 1?. THE
LORD HATH MADE BARE HIS HOLY ARM IN THE EYES OF ALL THE
NATIONS4 and ALL THE ENDS OF THE EARTH SHALL SEE THE SALVATION of our *od. 11. DEPART YE, DEPART YE, GO YE
OUT FROM THENCE, touch no unclean thing7 GO YE OUT OF THE MIDST OF HER4 BE YE CLEAN, #erusalemI5abylon Jev 1C:1A. Eome out of
her, my people.! that bear the vessels of the Hord. 12. 'or ye shall not go out with haste, nor go by flight: for the Hord will go before you7 and GOD
OF ISRAEL WILL BE YOUR REREWARD.
I$%3%) +": .. 9 Mion, that bringest good tidings, get thee up into the high mountain7 9 #erusalem, that bringest good tidings, lift up thy voice
with strength7 lift it up, be not afraid7 say unto the cities of #udah, BEHOLD YOUR GOD7 1?. 5ehold, THE
LORD GOD WILL COME with strong HAND, and HIS ARM SHALL RULE FOR
HIM: behold, HIS REWARD IS WITH HIM, Jev 22:12 my reward is with me! and his wor$ before him.
&he right arm is what is ruling, &he reward is with the right armI hand and that is what was coming:
J()* -:#+. ) said therefore unto you, that ye shall die in your sins: for if ye believe not that I AM HE, ye shall die in your sins<. 2C. &hen said
#esus unto them, WHEN ye have lifted up the ,on of man, THEN shall ye $now that I AM HE, and that ) do nothing of myself7 but as
my 'ather hath taught me, ) spea$ these things.
#esus is *od... &his means if you don6t believe that #esus is the same one person of 3e spea$ing here who is #ehovah the almighty you
will die in your sins... &his has everything to do with Who and what *od you serve<.Muslims insist and state %repeatedly( that they
in fact worship and honor the *od of ;braham and #esus but they do not:: &hey worship another god and &rinitarians worship
%another #esus(<2Eor 11:A< #esus and the 9& scriptures ma$e it =uite clear that the person that was coming is the same e4act
person that sent a part of his own self called right arm via a physical birth , *od did not send another person called 3is son who is
subservient to the first person <.&rinitarians believe that one person sent the other person .,o you cannot say you believe that the
second person of the trinity #esus! is the .he. or same person that sent his right hand in the 9& since the right hand is the son that was
sent by the first person of the trinity<&rinitarians cannot lay claim to having %trusted( in him and or came to Ehrist. Whatever that
means since Ehrist is the word and it is impossible to trust in a word you have no or very little $nowledge of in the first place, even the
Pharisee had the scriptures they did not deny the in$ on paper only the meaning and application as it pertained to the Ehrist ! ;lthough
the #ews at that time may have re/ected #esus as the Messiah, the Muslims today accept #esus was the #ewish messiah, but they still do
not believe that %3e( is the *od that sent his right arm<.Hi$ewise &rinitarians do not believe that *od sent his right arm <<.&hey
confess that the first person the father sent a second person the son rather then the same person of *od who sent his right hand and
arm in the flesh called 3is son. 0ou cannot $eep that word which you deny< &he whole point to e4cept ye believe that .i am he. a
specific ref to the scriptures ) show in the paper!...&rinitarinas cannot claim to believe that is .3e. because trinitarinas believe in three
different persons and that the first person sent the second person<<<.#esus is the same person there is only one person of *od and
e4cept you believe it you are no different then any other religion who claims to love #esus or worship the *od of #esus<..trinitarians
worship three different distinct and separate persons who are each *od, you do not worship the *od of #esus for #esus is that same
*od and same and only one person of *od trinitarins worship three in one ....not one<that is not #esus nor is that the *od of
;braham..< &rinitarians deny who Ehrist is<.. &hey deny that #esus is &3> P>J,91 of *od<.. &hey all confess the 3>J>,0 that
#esus is but one of three different persons of *od:?: < )n ,hort you worship another *od <another #esus<. and as such, are no
different then the pagans:
REVELATION 1:-. I AM ALPHA AND OMEGA, THE BEGINNING and THE ENDING, saith the Hord,
WHICH IS, and WHICH WAS, and which IS TO COME, THE ALMIGHTY.
&hese phrase are stated in three places here7 also in verse C and again in Jev A:C. ;nd the four beasts had each of them si4
wings about him7 and they were full of eyes within: and they rest not day and night, saying, 3oly, holy, holy, Hord *od
;lmighty, WHICH WAS, and IS, and IS TO COME<. ;nd is similar to A&;)% %*< O'e9% found in 1:C,117 Jev 21:B.
;nd he said unto me, )t is done. I AM ALPHA AND OMEGA,, the Ae93**3*9 and the e*<. <<and 22: 1@. ) am A&;)%
%*< O'e9%, the Ae93**3*9 and the e*<, the ?3!$ and the last.
1otice that Ehrist here refers to 3imself as %the almighty( :::
)n all of these references the phrase %) ;M 3>( is not a generic ref to anything but specific to the *od who is spea$ing and
created and lord over all of whom there is 19 9&3>J H)P> 3)M<.. &he point to:
J()* 1+:.<<<<..HE THAT HATH SEEN ME HATH SEEN THE FATHER4 and how
sayest thou then, ,hew us the 'ather?
Mar 12:2K #esus answered, .&he most important is, 83ear, 9 )srael: &he Hord our *od, the Hord IS ONE. ..............)t states %),
9ne(<<<..19& .are one........ While in the ne4t verse it uses %;re one( &he difference being is that ;. once again #esus
is =uoting himself. 5 3owever, here #esus ,tatement is a =uote from a ,cripture that was inspired by #esus while and when
#esus was yet in heaven and not yet having come to the earth. 3owever, When #esus is on the earth spea$ing about himself in
the flesh and the rest of him his head! in heaven #esus uses the %;re( plural verb. Why? 'or the same reason shown
previously that Ehist uses the third person pronoun %he( when referring to himself the creator.
J()* 1":0". I AND MY FATHER ARE ONE
,criptures use %are( here for the same reason that if my hand in the glove came to the other gloves to communicate to you all
about how to live, pray worship, suffer and die for me, ) would point to that part of me that was the head in heaven as the
greater part of me. &he head in heaven! is greater then the right hand son! on the earth. Ehrist is wanting them to focus on
the spirit of *od not the physical flesh of *od. &he physical flesh is the sacrifice as #esus said:

J()* /:/0. )t is THE SPIRIT that =uic$eneth7 THE FLESH PROFITETH NOTHING: the words that ) spea$
unto you, they are spirit, and they are life.
#esus is not trying to communicate some multiple people here with the verb %are( 3e is the same person as the *od in heaven but
come in flesh spea$ing to men in flesh about himself in heaven. ,ince there is a distinction between the father and the son the use of
%are is perfectly normal in the same way that people might say %me and my arm are not getting along right now we are having fits( )t
is not uncommon to men who are made in the image of *od! to refer to their parts and measures in the third person or plural tense.
We have already seen how that #esus who is the creator! referred to the creator 3imself! in the third person %3e created them male
and female( &he use of plural pronouns only indicates distinctions but it does not demand different persons. >4ample % ) love my
motorcycle we go everywhere(. &here is a distinction between two things but they are not both persons. ;nother e4ample: %) got
55R in my mouth7 my feet are in the water, and a cool bree2e on my head, man we are lovin it( distinctions even in personal
pronouns only demand 91> person. &hat is to say in all the e4amples only one of the distinctions is an actual person the others are
/ust parts or other ob/ects. &his is important to $now and understand that plural pronouns only demand a single person in the ob/ect,
they do not demand multiple persons. ;nd this is why so many people are so easily confused. When a te4t or statement uses a plural
pronoun you must consult the conte4t and or the rest of the statement to ascertain how many persons. %We(, they and us can all be
used in reference to inanimate ob/ects. ,o why do so many ignore the plain passages that spea$ to the singularity of *od6s person to
demand a plurality of persons. &hat is not how the words are used. &hey can refer to a plurality but they do not have to. &hus, the fact
that the scriptures use plural pronouns tells you nothing about the number of persons of *od::.

9n the other hand, some try to argue the %oneness( here in the preceding verses is li$e the oneness between husband and wife
however, when ) loo$ at you ) do not see your wife, (they were wanting to physically loo at the father and %hrist told them they were
+ &ohn +-+5,) &hat comparison or attempt is not even logically e=uivalent or valid. &here is a oneness in purpose that applies to ones
head and hands and the verse that spea$ to the oneness between the husband and wife is tal$ing about a oneness in purpose or flesh
not of person. 1o one is =uestions the fact that the word %one( Ean be used in different ways <&he point is about how Ehrist uses it
with respect to himself and the father. &he .oneness. between Ehrist and the father is not comparable to a man and his wife, for only a
fool would say .When you have seen me you have seen my wife, how sayest thou then, ,hew us your wife?. ...5ut that is what Ehrist
said that about himself and the father...........
; common mista$e that people often ma$e with respect to statements and even the broader conte4t from which they come can be
summed up in the following =uestions. %well which is it?( % )s 3e trying to say this (oneness of purpose) or is the author trying to say
that (oneness of person) ? &he correct answer is that it is not a %eitherIor( answer but both are e=ually true and both e=ually valid.
N &here is a oneness of purpose between the head and the right hand unless you have some disability where it twitches and
moves or not moves due to that lac$ of one in purpose or control the %"r ,trangelove( condition!. &here is no doubt that one
in purpose would also apply to my head and right hand. 3owever, if in fact .*od is one. only refers to oneness in purpose
then your admitting that you are a polytheist having three different persons who each are *od because you /ust destroyed the
only reason you had for claiming you are a monotheist:...... &hree persons is by definition plurality of persons or &hree
persons not one person and thus three people who are each *od is by definition three *ods not one *od +*od, not *od-!.
N&here is also a oneness of person. )n fact, the only scriptures! that actually use the word %person( with respect to *od do so
in the singular tense %3is person(
3eb 1:@. WHO BEING the brightness of his glory, and THE E8PRESS IMAGE OF HIS PERSON, and
upholding all things by the word of his power, when he had BY HIMSELF purged our sins, SAT DOWN ON THE RIGHT HAND OF THE
MAJESTY ON HIGH7
5oth are true and both are addressed<<5ut you can6t ta$e one $ind of oneness to eliminate the other with<..;nd neither can you
ta$e a verse (such as the oneness between a husband and wife) that is not even addressing a number of persons but yet still try to use it
to /ustify a definition of multiple persons of *od. &his is particularly true since when scriptures specifically spea$ and use the word
.P>J,91. of *od not persons.....(lean in us not to thin$ beyond what is written(...&rinity is nowhere. &he one person of *od is what
scriptures refer to specifically and verbatim: #esus is the image of *od, because man can6t see *od, for *od is a spirit. 5ut they can
see the flesh that *od is animating in front of them with his own spirit. #esus cannot be another person. 3e is the person of *od
animating that flesh that they can now see which is the %e4press image( of *od. )f ) were a spirit and you could not see me and ) put
my hand in a leather glove or li$e the old shows with the invisible man who puts on some cloths or get powder all over him you only
see his image in the physical cloths or glove or the powder on him. )n this case there is no way to see *od for *od is a spirit but we
can see the flesh and that flesh is the only person of the one spirit of *od animating it. ,eeing that flesh that the one person of *od
was animating also goes bac$ to the point mentioned before:
J()* 1+:1,. >ven THE SPIRIT OF TRUTH7 whom the world cannot receive, .. for HE DEWLLETH
WITH YOU, present tenseIstanding ne4t to them! and SHALL BE IN YOU... future tense %)n them(!
1C. ) will not leave you comfortless: I WILL COME TO YOU future tense %)n them(! <<..note the spirit of
Ehrist is the sprit of *od and the holy spirit that is why Ehrist said %) will come to you(. &he spirit was standing
ne4t to them in flesh.......latter it would come to them to be inside of them inside of their flesh!.....that is why. he
would send the spirit.............one was e4ternal to them...the other would be internal to them..
&hat is why and what %the e4press image of his person( is plainly telling you:?: 'urther #esus is the fullness of *od but not all there
is to *od. )f #esus were all there is to *od then there would be no other persons of *od and thus you defeat your own &rinitarian
argument
0our spirit animates your body /ust as a puppet is animated by a hand in a puppet glove. 0ou can put your right hand into a glove or
puppet and animate it. 0our spirit is animating your physical flesh. &he physical flesh is nothing more then a more comple4 puppet of
your spirit. #esus is nothing but that part of the spirit of *od that came and occupied the same physical flesh as you and me and
animated it in the same way that we are animated by our spirits. &he difference is that our spirits were created by #esus himself who is
the father and *od of all spirits. )f you find the concept of #esus as a puppet disturbing then /ust loo$ in the mirror because that is what
you are: ; flesh puppet which has no inherent derogatory meaning e4cept in the conte4t or in the way in which we see it as it is
otherwise used which is an entertainment or children6s educational show.. &his might be yet another hint: %child li$e( in how *od6s
own descriptions of himself are use so that even a child can grasp the nature of *od that *od has revealed. Why? ,o you will be
without e4cuse when you are eternally damned for not believing that #esus is the 'ather and same person and *od in heaven 9ur
spirits were separated from *od and chained to this flesh until it dies. (which means the spirit separated from the flesh! ,o *od came
to us and chained himself (his right hand and arm) to the same flesh that we had. When Ehrist died the spirit of *od that was in
Ehrist left physical flesh that it had once animated and when to the grave. "eath had no power over #esus because #esus is the right
hand of *od that created the place of the grave, death and hell itself: 5ut the issues goes far beyond /ust an image of *od, even so
#esus is nothing more then flesh with that part of *od that *od refers to himself as 3is own right hand and arm animating it for us so
that we can see the father or the *od who is spirit. )t is *od come in the flesh to teach man about *od and how to worship, live, pray,
suffer and even die to *od 3imself?: )f you do believe in one *od how in the world can you even as$ the =uestion was *od praying
to himself?? &rinitarians can only attempt in hypocrisy to say the one *od was praying to himself, only %not really(7 it was really one
lesser god person who was praying to the other god person:?: <'ools, you claim to worship one *od and then base your scoffing
augments on the ridiculous idea that the one *od was not praying (or swearing) to himself?:?...
3ow many other *ods is there for the one *od to pray (or swear) to?:?: )f *od is one *od the of course he was praying to
himself as an e4ample to us and as a practical matter of communication between our own hands (of flesh'&esus who is the
right hand of God in flesh) and head (the other part of God in heaven!. )f however, *od is praying to anther more powerful
person then *od is not one *od. &hese fools will wal$ right into the fire of hell thin$ing they are honoring *od. %) 1>O>J
$new you(<get ready for it, your turn is coming soon enough so get your %,hoc$ed and surprised face( all ready to go. 0our
theology is utter foolishness and hypocrisy. )t is /ustly fitting that /ust li$e those wrestling entertainers (actors) who so
%elo=uently( perform their fa$e faces of surprise and shoc$, that you prepare yours for the real thing because of your %acting(
(hypocrisy):<<. 'ools, your damnation is /ust:
M% #-:1.. *o ye therefore, and teach all nations, bapti2ing them IN THE NAME OF :
J%K THE FATHER, ....
I$%3%).:/. 'or unto us a child is born, unto us A SON IS GIVEN: and the government shall be upon his shoulder: and HIS
NAME SHALL BE CALLED Wonderful, Eounseller, &he mighty *od, THE EVERLASTING
FATHER,
Je!e'3%) 0:12. ;nd ) will give you pastors according to mine heart, which shall feed you with $nowledge and understanding. 1B.
;nd it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Hord, they shall say no more, &he
ar$ of the covenant of the Hord: neither shall it come to mind: neither shall they remember it7 neither shall they visit it7 neither shall
that be done any more. 1F. AT THAT TIME they shall call #erusalem the throne of the Hord7 and all the nations shall be gathered
unto it, to the name of the Hord, to #erusalem:<1C. IN THOSE DAYS < 1K. ..and ) said, THOU SHALT CALL
ME, MY FATHER4 and shalt not turn away from me. 2?. ,urely as a wife treacherously departeth from her husband,
so have ye dealt treacherously with me, 9 house of )srael, saith the Hord.
I$%3%) ##:#1. ;nd ) will clothe him with thy robe, and strengthen him with thy girdle, and ) will commit thy government into his hand: and
HE SHALL BE A FATHER to the inhabitants of #erusalem, and to the house of #udah. 22. ;nd THE KEY
OF THE HOUSE OF DAVID will ) lay upon his shoulder7 so SO HE SHALL OPEN AND
NONE SHALL SHUT7 and HE SHALL SHUT AND NONE SHALL OPEN<<<
Re1 0: /. 3e that hath an ear, let him hear what THE SPIRIT saith unto the churches. F. ;nd to the angel of the church in
Philadelphia write7 &hese things saith he that is holy, he that is true, HE THAT HATH THE KEY OF
DAVID/ he that OPENETH, AND NO MAN SHUTTETH, AND
SHUTTETH AND NO MAN OPENETH7
JAK AND OF THE SON,
I$%3%).:/. 'or unto us a child is born, unto us A SON IS GIVEN: and the government shall be upon his shoulder: and HIS NAME SHALL BE
CALLED Wonderful, Eounseller, &he mighty *od, THE EVERLASTING FATHER,
J()* 1+:. he that hath seen me hath seen the 'ather7 and how sayest thou then, ,hew us the 'ather? *od said he was one and WHEN
YOU SEE ME YOU HAVE SEEN THE FATHER. &hey wanted to see the 'ather <some
try to argue the %oneness( between husband and wife however, when i loo$ at you i do not see your wife, they were
wanting to physical loo$ at the father and Ehrist told them they were 1 #ohn 1:1N2!$$$$$$$$$$$$$9nly a fool would try to
compare or say %3ow can you say show us your wife? When you have seen me you have seen my wife.( &here is no
comparison even say .how sayest thou then, ,hew us your wife.? 5ut Ehrist said that about himself and the
father...........so that comparison is not even logically e=uivalent. MAT #0:-. 5ut be not ye called Jabbi: for one is your Master,
EVEN CHRIST7 and all ye are brethren. K. ;nd call no man your father upon the earth: for one is YOUR FATHER,
WHICH IS IN HEAVEN. 1?. 1either be ye called masters: for one is your Master, EVEN
CHRIST....notice father is cover in the conte4t before and after with the Ehrist, but also notice how the father
is in heaven and so too is Ehrist.. #931 @:1?. #esus answered and said unto him, ......... 1@. ;nd no man hath ascended up to heaven, but
HE THAT CAME DOWN from heaven, EVEN THE SON OF MAN WHICH IS IN
HEAVEN. ....notice .is. present tense. to Ehrist own remar$s...Ehrist is referred to as the right hand of *od and
if you could not see me but could see my right hand in a glove you would only be loo$ing at the one person of me
and ) would be both with you manifested in the glove of flesh where you are! but ) would still be with the rest of
me wherever that was as well. &he one spirit of *od and the one person of *od e4isted in heaven and on earth at the
same time. &he distinction is that part of *od was in the flesh and communicating with those in the flesh but Ehrist
was still that same spirit that was also in heaven at the same time. 5ecause there is only one spirit of *od the 3oly
spirit, spirit of Ehrist and sprit of *od are all the same spirit. that was the point to Ehrist warning to the #ews who
were calling and or were very very close to calling the spirit of *od a devil and demon:.
JFK AND OF THE HOLY GHOST:
Mat 12:2A. 5ut when the Pharisees heard it, they SAID, THIS FELLOW DOTH NOT CAST OUT
DEVILS, BUT BY BEEL5EBUB THE PRINCE OF THE DEVILS.
2D. ;nd #esus $new their thoughts, and said unto them, >very $ingdom divided against itself is brought to desolation7 and every city or house
divided against itself shall not stand: 2B. ;nd if ,atan cast out ,atan, he is divided against himself7 how shall then his $ingdom stand? 2F. ;nd
if ) by 5eel2ebub cast out devils, by whom do your children cast them out? therefore they shall be your /udges. 2C. 5ut IF I CAST
OUT DEVILS BY THE SPIRIT OF GOD, then the $ingdom of *od is come unto you. <<.. @1. Wherefore
) say unto you, ALL MANNER OF SIN AND BLASPHEMY SHALL BE FORGIVEN UNTO MEN: BUT THE BLASPHEMY AGAINST
THE HOLY GHOST SHALL NOT BE FORGIVEN UNTO MEN. @2. ;nd whosoever spea$eth a word against the ,on of man, it shall be
forgiven him: BUT WHOSOEVER SPEAKETH AGAINST THE HOLY GHOST, IT
SHALL NOT BE FORGIVEN HIM, neither in this world, neither in the world to come.
1Pee! 1:1". 9f which salvation THE PROPHETS have in=uired and searched diligently, W39 PJ9P3>,)>" of the grace that should come
unto you:11. ,earching what, or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN
THEM, when IT TESTIFIED beforehand the sufferings of Ehrist, and the glory that should follow<<< #Pee! 1:#1. 'or
THE PROPHECY CAME not in old time by the will of man: but holy men of *od spa$e as THEY WERE MOVED BY THE HOLY
GHOST.
Re1 1.:1"<..for the TESTIMONY OF JESUS IS THE SPIRIT OF PROPHECY.
*od has a body in heaven called >lohim which is why all the angels are also said to have bodies and are called >lohim.....*od had a
body on earth in flesh which is 3uman called #esus<<..,ame *od, same spirit, same person: ......;ll three distinctions not different
persons testify to the same thing...........&he flesh testified of the spirit...............&he spirit testified of the heavenly .............and the
heavenly testified of both..................My head and right arm and any other part of me can all testify that i have no tattoos.........multiple
distinctions 19& multiple persons:?:..
Man is created in the image of *od ..man is one but man also refers to his parts and measures of himself in the .third person.. %my
dogs are bar$ing,(< %my tummy does not li$e it when ) eat that(< %my bac$ will not let me do that(<.et al<even #esus refers to
himself in the third person, compare Mat 1K:AIM$ 1?:B with #ohn 1:1N@<. &he whole point to *al @:2?. 1ow a mediator is not a
mediator of one, A= *od is one.. identifies the number of persons of *od: &he mediation is between multiple persons *odI man! but
the %but( points out that the mediator who is also *od is only one person:
&he conte4t here is the number of persons involved in a mediation, and the whole point to this .but. statement is to identify the
number of persons of *od in relation to the number of persons in involved in a mediation...a mediation is between a plurality in this
case is a mediation between *od and man and the point to the statement is that *od in the flesh which is what his son is, is the
mediator between the spirit of *od, himself and man. &he whole point to this %but( statement is to identify the number of persons of
*od:?:? *od who is Ehrist created all things.....&he fact that the plural form *en 1:2B. ;nd *od said, Het us ma$e man in our image,
after our li$eness(<is used could only be said to demand if anything at all that others are present. 5ut that still would not tell you who
the others present are.....
&he creation account is the physical universe heavens and earth there is no mention of when the angels are being created . &he
angels are also in the image of *od, Mechariah 12:C! ;ngels, are in the presence of *od they are created higher then man before man
was created and are the e4ecutors of *od6s desires......&he concept is simple three parts or slices of one single personIpie verses three
different piesIpersons, in the same way that one person has various parts. My hand is not my foot and the head of my hand is me 1
Eor 11:@! but there is only one person of me who is made in the image of *od. 9ne pie three pieces of pie or three ingredients of pie
but not three different pies:
.
THIS, NOT
&rinitarians *od in three persons! seem to miss that fact that as subordinates employees or angels! do or not do as much or as little as
directed to do. We $now from #ob @C:D,F that the angels were present and involved. 3owever the &rinitarians must assume that %us(
does not and could not apply to the angels being present. Man was created from the dust of the earth and there are T 11F elements that
ma$e up a roc$ or a man, the breath of life comes from *od. We $now the angles were present and participating so did the angels
assemble any of those 11F elements for *od to breathe in? )t matters not7 the point is you cannot build a &rinitarian argument based
on what you do not $now in spite of *od6s own direct description of himself that 3e is 91>. *od left his descriptions such that if you
want to believe in multiple persons of *od you can and be dammed for it or you can $eep his words and understand all those
%suggestions( of multiple persons as /ust one person with various different parts, aspects and measures. &he is issue is not the
technical term %91>( or what that means but rather do you or do you not believe what *od said. 3e is one7 ,atan comes along and
twists what *od said so as to ma$e it so easy to doubt the literalness of *od and 3is words. &rinitarians *od in three persons! base
their ridiculous arguments on things such as .us., assuming the very thing in scripture that they are trying to show from the same
scriptures:?:...&hey invo$e circular fallacies. Ehrist already told us, point blan$, that he is the father:.....<.&he whole &rinitarian
argument is based on erroneous assumptions about %us( When Ehrist point blan$ tells you he is the father:?: *od said
%one(<...,atan said .&hree in one is more wise(...that is e4actly what they are doing....they are /ust ma$ing assumptions and then
using their assumptions to nullify the words of *od......&hat is a doctrine of devils:....Why do they resist the truth? Ehrist is that part of
the one person of *od that came in the flesh, 19& a second or different person of *od. )n the same way that my hand and my arm in a
glove can come to you and it is me one me not a different me nor is it all there is to me. &he heretics should have considered the fact
that man is made in the image of *od so that %analogy( is not /ust appropriate, but the only scriptural and logical application of *od6s
own words without %interpreting for *od( what *od really meant to say. ;ll of the verses used to suggest Ehrist is a different person
or the third person of a trinity can be /ust as easily, without contradiction, be understood as three manifestations or simply parts of one
person of *od. My hand is not my foot and if you put a nail through it, it will cry out to me also. My right hand which creates all
things which is how Ehrist is described the right hand! ) build as well can communicate for you to come to me all while a voice from
the head comes out and states this is my hand you had better listen to it. Ehrist is simply the flesh that the spirit of *od occupied and
animated from birth till death. &hat part of *od6s spirit was attached to that flesh in the very same way our spirit is attached to us and
so being would e4perience the same %separation( at death pain et al.
BSO HOW CAN WE UNDERSTAND TRINITYE
9nly fools and the damned focus on trying to understand a triune *od rather then on understanding the 9ne *od...... &he fact that
distinctions can be made is not a /ustification for separation persons of *od ...with respect to the son and father they are described as
head and right hand......we are made in the image of *od and *od uses that very description about the father son relationship.....&here
is a distinction between my head (the father in heaven) and my right hand and arm (God in the flesh aa the son) but my head and
right hand are distinct from each other but they are not two separate persons. &he same holds true for any light (or any other
acrobatic example the Trinitarians lie to use from time to time) or other e4ample, no matter how many Eharacteristics it may have.
0ou as a individual person also have many characteristics but still one light and one person of you. ; distinction is not a separation.
3ead, hands feet are all distinct yet they only yield one person. &he whole argument for &rinity re=uires its subscribers to accept a
need for it in the first place and then based on that .need. go about to create a doctrine of trinity...where there was never a reason to
suggest it in the first place. >very difficulty on the nature of *od can be understood within the face value of 9ne person.
What is /ust as troubling is the fact that they attempt to argue it is not three persons as the word person is normally defined but then
spend the rest of any discussion trying to convenience everyone why it must in fact really be three separate and different persons as
the world is normally used. We the Ehurch! preach one *od and if you preached one *od you would not be arguing against it.
(&ames +-<) &rying to e4cuse the doctrine of trinity is really nothing more then complaining that your doctrine is not a rationally
understood or a rationally demonstrable doctrine. &hat is not a defense of .the faith.. )t is a demonstration that your doctrine is
irrational, unnecessary and invalid. &here can be no claim to /ustification for even putting forward an e4planation "octrine of trinity!
that is unnecessary and even contradictory to .9ne *od.. 0ou cannot begin to e4plore an e4planation for how .one *od. is %really(
three when it is not needed in the first place and the only reason to attempt it re=uires you to assume the very conclusions you are
trying to reach so as to reinterpret it. &he whole argument for &rinity re=uires its subscribers to accept it first and then interpret the
scriptures with. &here was never ever a reason to suggest it in the first place: )t is e4actly li$e creating a problem that does not e4ist so
as to provide a solution to it. &he problem e4ist because others created it. )n fact, it is e4actly li$e me trying to suggest there was more
then one 1& #esus because mar$ and Matthew mention different details then creating a whole doctrine of multiple #esus when in fact
that is completely unnecessary and inNfact ine4cusable, so too is trinity it is unnecessary and a blatant contradiction of ,cripture unless
you reinterpret scriptures that never needed any other then face value interpretations in the fist place::: H9H you guys cant seem to see
the circular fallacies of &rinity which ma$e it /ust as much a heresy as suggesting multiple #esus and crucifi4ions in the 1& and for the
same reasons. ,o let6s not waste time trying to e4plain a thing that is not in scriptures and even most theologians who believe )n it
have at one time or another admitted that it cannot be fully understood rationally or with our limited human understanding. &hey will
say things such as:
!ccording to Gregory of "yssa it is technically improper to spea of more than one man or more than one God/ on the
basis that there is only one 4ssence for man that is universally and fully present in each individual men$ Biewise with God
and the #ivine 4ssence$ Co far that on itDs own does not disprove the claim that Trinitarians are Tritheists$ 1hat does though/
is that each individual human being is divided in space (corporeally) and time (immaterially)$ Eur activities and actions are
separate from each other$ 4ven when we do the same tas as another/ or assist in a tas with another/ we are still not united
in our acts with the other person$ For God though/ it is completely different$ O!" #EI$ SIM%LE " there is no division
between the persons in act or activity$ There is no separation of time or space$ They are truly one$ &' 'HE S&ME 'IME
'HO(H/ God is not an isolated individual$ HE IS & )OMM($I'* and union of Bove$ (f we are to tae GodDs own words
seriously when He says that He is Bove/ then we must tae the Trinitarian view$ Etherwise what one is left with is the self5
thining thought of !ristotle/ or the impersonal Ene of Glotinus$ 4ven then though/ O(+ )O$)E%'S O, '+I($E-$ESS
&$! O$E-$ESS &+E $O' E$O(H 'O ($!E+S'&$! the true nature of God$ They are symbols suited for our
created minds/ I$)&%&#LE O, '+(L* +&%SI$ O!.S #EI$$ (from various Trinitarian correspondence)
3owever, when you thin$ about what the &rinitarians are really saying is that *od is so great and wonderful, and yet *od is not smart
enough or capable enough so as to be able to describe himself in a way that mere men can understand... *od is not smart enough to
overcome our limited ability to understand his nature. )n fact what they are claiming is essentially we don6t $now but don6t argue with
us and let us tell you all about it. &he reality is that they are claiming the nature of *od is so complicated and no one can really
understand the nature of 3is person or the words unless you simply understand the *od is triune but don6t let it confuses you because
it is incompressible anyway:?: )f you cannot grasp the simple concept of .91>. then the rest of all of theology good or bad! is moot
The Trinity is not that God is three persons and one person at the same time$ (t is that God is three persons in one
substance$ Three distinct persons but only one God$ (t is not illogical/ but it is outside our realm of experience$ (from
various Trinitarian correspondence)
What fools: )f that is not illogical then nothing that anyone can dream up or imagine or propose (that has no relationship to any
experience or reality we now of) is illogical either: *od, on the other hand, described himself in terms of 3is own creation that was
created in 3is own image. &rinitarians are doing nothing but playing ignorant, blaming the ignorance in irrationality on humility in
spite of what *od clearly stated and wanted you to $now about himself. &hat is a sure path to a %/ust reward( of eternal torment. ,o
let6s loo$ at some of the history and arguments that have been put forward.
SECONDLY: Marcellus of ;ncyra fourthNcentury ;"! said that the idea of the *odhead as three hypostases hidden spiritual
realities! came from Plato through the teachings of Oalentinus, c.1?? N c.1B?! Oalentinus taught that *od is three hypostases and three
prosopa persons! each of the three persons being 1. the 'ather, 2. the ,on and @. the 3oly ,pirit:
H"ow with the heresy of the !riomaniacs/ which has corrupted the %hurch of God$$$ These then teach three hypostases/ just
as Ialentinus the heresiarch first invented in the boo entitled by him DEn the Three "aturesD$ For he was the first to invent
three hypostases and three persons of the Father/ Con and Holy Cpirit/ and he is discovered to have filched this from Hermes
and Glato$H Cource- !H. Bogan- Jarcellus of !ncyra (died c$ 0)=!#) (Gseudo5!nthimus)/ En the Holy %hurch- Text/
Translation and %ommentary$ Ierses <5>$ &ournal of Theological Ctudies/ "C/ Iolume ;+/ Gt$ +/ !pril ,***/ p$>;$
)nterestingly enough Oalentinus himself would later be condemned as a *nostic heretic for some of his other heretical teachings that
the orthodo4y which is /ust a fancy word for %popular(! did not accept. ;ccording to Element of ;le4andria as well as Oalentinus
himself, Oalentinus developed his ideas from &heodas or &heudas, who was said to be a disciple of ,t. Paul. Marcellus of ;ncyra, li$e
to attac$ his opponents by lin$ing them to Oalentinus: and apparently he believed that the idea of *od e4isting in three hypostases as
heretical. (En the Holy %hurch/ >)
HIalentinus/ the leader of a sect/ was the first to devise the notion of three subsistent entities (hypostases)/ in a wor that he
entitled En the Three "atures$ For/ he devised the notion of three subsistent entities and three persons K father/ son/ and holy
spirit$H 4arly %hristian 1ritings- Ialentinus
Eoncerning Oalentinus &ertullian states:
Ialentinus had expected to become a bishop/ because he was an able man both in genius and eloLuence$ .eing indignant/
however/ that another obtained the dignity by reason of a claim which confessorship had given him/ he broe with the church
of the true faith$ &ust lie those (restless) spirits which/ when roused by ambition/ are usually inflamed with the desire of
revenge/ he applied himself with all his might to exterminate the truth6 and finding the clue of a certain old opinion/ he
mared out a path for himself with the subtlety of a serpent$ !dversus Ialentinianos/ iv/
&he &rimorphic Protennoia 1ag 3ammadi library ,ethian te4t! identifies professing 'ather, ,on and feminine wisdom ,ophia as
*nosticism. Qniversity of 1ebras$a professor #ohn ". &urner who is well $nown for his translations of the 1ag 3ammadi library
identifies *nosticism as *od the 'ather, ,ophia the Mother, and Hogos the ,on. ;fter Oalentinus8 death, around 1B?;", )renaeus 2nd
century U c. ;" 2?2!, referred to by some as ,aint )renaeus, was 5ishop of Hugdunum in *aul! began his fiveNvolume wor$ wor$ 9n
the "etection and 9verthrow of the ,oNEalled *nosis, ;lso $now as %;dversus 3aereses(! Most of the first boo$ in that volume
e4presses his very negative view of Oalentinus and his doctrines.
&he first %church father( we $now of to use the word %&rinity( was &heophilus of ;ntioch c. 1BKUc. 1C@! who was the Fth 5ishop of
;ntioch after succeeding >ros around 1BK;" .
(n lie manner also the three days which were before the luminaries/ are types of the Trinity/ of God/ and His 1ord/ and His
wisdom$ !nd the fourth is the type of man/ who needs light/ that so there may be God/ the 1ord/ wisdom/ man$ Theophilus/
!pologia ad !utolycum/ .oo ((/ %hapter +;
&he first $nown written defense of the doctrine of the &rinity defined as 'ather, ,on, and 3oly ,pirit ! was given by &ertullian in his
wor$ %;gainst Pra4eas( written in the early @rd century. 9n the other hand ,ir &homas ;=uinas, 2C #anuary 122D U F March 12FA!
uses the following ob/ection to ma$e his argument in favor of *od in three persons.
(t would seem that there are not several persons in God$ For person is the individual substance of a rational nature$ (f then
there are several persons in God/ there must be several substances6 which appears to be heretical$ op$ cit$/ M$ 0*/ !rt$ +
3e goes about to answer this ob/ection by redefines the word .person.. 3e defines the word person as .a relation subsisting in the
"ivine nature. and as such the properties found in *od, such as goodness and wisdom, are distinguishable, but subsist together as one,
/ust not one person:?: 3e then attempts to address the =uestions Why three? Which he answers because scripture says so. 1ever mind
the fact that the word %three( is never used to describe *od or his attributes or whatever else one may chose to redefine as %a
person(<<.. ;nd the second =uestion<. %&hree what?(< &o which he answers .three persons.<.of course:? op. cit., R. @?, ;rt.
2<.. so basically 3e argues that persons are not really persons but can still be three of anything as long as it is not a real person thus
constituting the three persons of *od :?:?: &his is a common &rinitarian escape to redefine three persons as not really three persons as
the world %person( is normally defined and used, the are very creative with their various definitions of %person(! but then turn right
around and accuse anyone one who suggest that *od is only one person as the word is normally defined and used is a heretic:?: &hese
men are fools, destitute turning the truth of *od into a lie:
Modern &rinitarians, such as "r #ames White, have attempted to describe the trinity as a single *od with one being but having three
persons in that one being. &his is the creativity of &rinitarian le4icology. 1ow while that construct might sound good to some, it is by
definition nothing more then at best a *od with multiple personalities but in truth is a o4ymoron. &rying to appeal to three separate
persons in a single being is nonsense since a being is a conciseness and a person is a individual conciseness. 1o matter how you try to
parse all of that, that is in fact arguing for a single *od with multiple or split! personalities or a contradiction in terms. ,omeone
might want to let "r White and others $now that is $nown as multiple personality disorder. (&ames +-<) )t is a mental illness not a
virtue that describes the *od of the bible. 5ut given that $ind of position, and the fact that man was created in the image of *od then
perhaps those suffering from multiple personality disorder are the most %*odly( among us?:?: 3owever the reality is that no such
entity (a single being consisting of three different persons) e4ist anywhere else e4cept in the minds of the &rinitarians who created it
for the sole purpose of trying to e4plain what *od %really is(. 5ut as with the rest of %&rinitarian logic( is in fact /ust irrational,
unnecessary, *od hating contradictions of foolishness: 'urther, what compounds such troubling foolishness is the fact that so many
are so confused by &rinitarian babbling that even the ones who attempt to argue it is not three persons as the word %person( is
normally defined will turn around and argue why it really is three different persons as the word is normally used. &hey are so caught
up in the circular nonsense they cant see their own hypocrisy. &hey will say comments similar to the following: %0our view of
.person. is far too wrapped up in modern conceptions of personhood. 'HE '*%E O, /%E+SO$-$ESS/ 'H&' 'HE MEM#E+S
O, 'HE '+I$I'* H&S IS E$'I+EL* !I,,E+E$' 'HE$ 0H&' H(M&$ #EI$S H&1E after admitting and trying to
ma$e that argument with then spend the rest of any discussion trying to convenience everyone why it must in fact really be three
separate and or different persons as the world %person( is normally used:? 9ther such comments are employed as in %#esus was not a
ventrilo=uist at his baptism, as if that were the alternative needed (to explain one person) or proves anything ?:? ;ppealing to
attributes of *od such as wisdom and love is no different then appealing to appendages such as head and right arm e4cept one of those
is how the scriptures describe *od and the other is not:?: 5ut both of those would still only =ualify for one person as the word
%person( is normally defined: &his is why and how &rinitarians %double down( on their hypocrisy. Why are they even arguing
against one person of *od as the word %person( is normally used if that does not contradict the &rinitarian definition of the word
person or the &rinitarian position? ,upposedly your not even using the word person that way to begin with:? (&ames +-<) While some
have also tried to describe *od as having three centers of conciseness, but the problem is still present. What need is there to have three
centers of Eonciseness in the first place? What does the conciseness loo$ li$e, what shape does it ta$e? Why do they feel they need
three different centers rather then one center that occupies three locations, at the same time, /ust as the these diagrams show the area of
White as *od which is clearly in three places all at the same time and only one single white area or %conciseness. ;gain, as stated so
many times before everything in the nature of *od revealed in scriptures can be ta$en at face value without any need to artificially
create or assume multiple and or three different persons. &his being the case the idea of three persons and doctrine of a triune *od to
try to e4plain it all are unnecessary, unfounded without bases or substance e4ternal of the imaginations of men. ,criptures demand
nothing further then concepts of one as we have presented here. ; fool however, no matter what is shown him, will always default to
his own nature. &rue to form, die hard &rinitarians don6t care that there is no need for their doctrine. &hey don6t care that scriptures do
not re=uire. &hey don6t care that it obviously contradicts scripture unless you redefine all the terms your tying to use in ways that are
not normal or even in consistent ways. &hey don6t even care they were told not to thin$ beyond the scriptures and that those scriptures
can be understood at their face valued /ust as they are. &hey don6t care that having a doctrine for three persons is no more re=uired
then a doctrine to e4plain how all those different narratives of #esus are really multiple persons of #esus. &hey only care that they have
%the faith of the fathers( deluded into believing that *od must be pleased with them. ;nd they do have the faith of the fathers , /ust not
the fathers of Ehristianity. &hey do the deeds of their fathers! and the devil.
THIRDLY: &he phrase %'or there are three that bear record in heaven, the 'ather, the Word, and the 3oly *host: and these three are
one.( )s called the %Eomma #ohanneum( &here are a few other points that need to be made: + &ohn ;-)$ For there are three that bear
record in heaven/ the Father/ the 1ord/ and the Holy Ghost- and these three are one$ >ven this verse cannot be said to demonstrate
multiple persons any more then a person stating my arms and my legs and my face testify that ) do or do not have tattoos all over my
body. ;lready demonstrated is the fact that #esus, the 3oly spirit and the father were all said to be in heaven and on earth at the same
time: 3owever, what is even more interesting is the fact that it was added to the scriptures and not in the original te4t. )t was
supposedly added for clarification but has accomplished little toward that goal.
&here are about @?? *ree$ manuscripts that have the boo$ of ) #ohn in them. 9nly manuscripts GB1,1B
th
century7 GB2K, 1Ath or 1Dth,
century7 GK1C, 1Bth, century7 G2@1C, 1Cth century 'urther, they do not show their te4t the same as the *ree$ te4t and show evidence
that the words were translated into *ree$ from some other Hatin te4t. &here are five more manuscripts CC, 12th century7 221, 1?th7
A2K, 1Bth7 B@B, 1Dth that have the copied in the margin but by much later writers. ;ccording to "aniel Wallace, there is one other
$nown marginal note found in Eode4 1FF parchment minuscule shelf number Eod. graec. 211. &his document is an 11
th
century te4t
and on page FA recto can be found in the margins the comma #ohanneum phrase in =uestion. &he margin note is estimated by to be 1F
th
or 1C
th
century based in part on the fact that whoever wrote the note ma$es reference to verse numbers and verse numbers were not
created until ,tephanus6 fourth edition in 1DD1.
&he Eomma #ohanneum or the %heavenly witnesses( phrase is =uoted as scripture only by HatinNspea$ing writers after the middle Dth
century. ;nd the phrase is not found in any ancient translation of the 1& made in any of the the 2ndN1?th century translations such as
the ,yriac, Eoptic, ;rmenian, *eorgian, *othic, >thiopic, ;rabic, ,lavic. &he Eomma #ohanneum is only found the 9ld Hatin version
but even then not in the oldest manuscripts of the old Hatin version. )t is also found in many manuscripts of the Hatin Oulgate, but
again not the earliest ones.
>rasmus did not use include that phrase in his original or revised 1D1K edition and he got sharply critici2ed for not including the
phrase. 3e said that he did not use the phrase because he did not find it in any of the *ree$ manuscripts. 3e did however, promise to
include it in an update if the phrase was ever found in even one *ree$ manuscript. Hater 3e did because a manuscript %was found(
although even >rasmus suspected it to be a forgery.
&he words For there are three that bear record in heaven/ the Father/ the 1ord/ and the Holy Ghost- and these three are one$ in 1
#ohn D:F cannot be claimed to be original part of #ohn8s letter. &hese words have no claim to anything other then the appearance of
later addition to the te4t based on a deliberately fabricated manuscript by an )rish mon$. &hat manuscript is $nown today as GB1 and it
is on a different $ind of paper with a glossy finish from the rest of the manuscript. 3owever it was on the basis of that manuscript that
>rasmus included the phrase in his @rd, N Dth editions but he also protested that he did not believe the phrase genuine. What is of even
further interst is the fact that the phrase used in the manuscript does not even read li$e the one >rasmus used when he finally did
include the phrase.
'rom that time, nearly all *ree$ 1&s were simply reprints of >rasmus8 Ath or Dth edition, until the 1Kth century. &his phrase thus
continued to be used as part of ) #ohn even though there is no evidence for its e4istence. &he Wycliffe >nglish translation made in the
1@C?s, use the Medieval Hatin manuscripts, so it includes the phrase but with .son. instead of .word.. &yndale8s >nglish translation of
1D2D used >rasmus8 @rd edition but in the 2
nd
and @
rd
>nglish editions. 3owever, he and the latter editions by his assistant Miles
Eoverdale placed the phrase in parentheses to indicate the doubt. )n the1DD2 edition of &yndale8s 1& by #ugge, did not use the
parentheses and many later 5ibles, followed that practice. &he P#O used 5e2a8s 1DKC *ree$ 1&, as it source document and it is a
virtual reprint of >rasmus8 Ath edition which contained the phrase under =uestion. 5ecause of these facts many of the more recent
translations such as ;,O, 1;,5, 1)O do not use the phrase or it is only mentioned in a footnote.
>ven )f that phrase were legitimate it would only ma$e proper understanding re=uire more detailed study. )t still would not demand
three persons for *od. &he only way to get multiple persons of *od out of the scriptures is to ma$e assumptions first and then use
those assumptions to interpret the scriptures with. &hat is called a circular fallacy and that is what all of the %trinity( arguments do.
#esus is simply that part of the spirit of *od which is the 3oly ,pirit that impregnated Marry and becameI manifested itself in the
flesh. &his is also the Jeason the spirit of Ehrist is synonymous with the 3oly ,pirit. Ehrist prays communicates li$e a man! to the
father in the same way that my hand communicates with me via the connections within to the head for its nutrients and pain et al
(particularly if someone else slams a couple of nails through itN) My hand is not a different personality from me its head!. *od is a
spirit but that spirit was born into flesh of a man and that man is the son in the flesh! of *od because that man is the *od who is a
spirit. Man was made in the image of *od and that is in part the significance of Ehrist referred to as the right hand of *od and why his
name is the everlasting father. &here is nothing in scripture that demands three persons but on the other hand, *od promised delusions
for those who do not love the truth. 5ut, the issue is not that it is impossible to image three persons in the scriptures, it is /ust that such
ideas are unnecessary, contradictory, incoherent and inconsistent application of authority. )t all boils down to a choice of faith either in
the words of *od or the reasons that men give about *od6s words. Jather then trying to understand how *od could be /ust one
substance and one person in comparison and contrast to 3is own statements as well as the creation that 3e made in his own image
man! <.oh no, these children of perdition would rather create and embellish demonic (&ames 0-+=5+;) wisdom and lies. ;fter they
have deceived themselves and those that would hear their %orthodo4( heresy, they actually believe that they have defended the faith
and are e4pecting a reward in the ne4t life:?: >4pect to hear ) never $new you because your *od is %triune(. &he fact there is and we
can ma$e a distinction between you and your body parts in function i.e communication! and form physically and in the spirit! should
have given you great pause before you decided to go to your graves staunchly defending a contradiction of *od based on the wisdom
of devils and fools. %Many are called 7only %hristians are called6 !cts ,-,>6 &n +*-,:5,)6 (saiah =-+,'Gal 0-)/,> et al8 few are
chosen(. (Jat ,,-+=) 9rthodo4y is one of the best descriptions of all those calledIEhristians who will be lost: &his is what the seven
churches demonstrates for us out of the seven very few were commended the others were ready to be /udged. 9 heresy of 9rthodo4y:
; tree is $nown by its fruit...)n the beginning *od said you will die7 ,atan came along and stated you will be more .wise......*od and
3is Ehildren said *od is one7 ,atan8s children say no three or triune *od is more .wise................you are of your father the
devil.......&hose who believe in *od in three persons are noting but polytheist who insist they are monotheist....li$e liars and thieves
who insist they are not lying and stealing...:?: < ...all liars will have their part in the la$e of fire...........&he fact you claim to be or not
to be something does not ma$e it true. 0ou cannot believe in three persons of *od if you believe in one *od. &hree persons is by
definition plurality of persons+*od, not *od-! simply laying claim to it is .beyond comprehension. to e4plain or understand, but
.don8t worry we are not polytheist. is in fact /ust delusional.......................
Paul who was an apostle stated the following about 3imself<......Hearn in us not to thin$ of men beyond what is written. 1 Eor A:B!
<<<<.&hat would include anyone or any group %church father( or Eouncil( that came after him.......and means you cannot use
Ehurch fathers to determine proper or sound interpretation but rather must use scripture to determine anyone else interpretation is
proper or sound.....even the devil can =uote scriptures and through some truth in to ma$e lies appealing<it matters not if they had
anything of use to say or not that fact is they were the very heretics Paul warned everyone about would come from the leaders in the
church ;cts 2?:2CN@?!< Most Ehristians were impoverished and or not well education such as<<< ;cts A:1@<Peter and #ohn,
and perceived that they were unlearned and ignorant men, << 'urther, 1 Eor B:2B 'or ye see your calling, brethren, how that not
many wise men after the flesh, not many mighty, not many noble, are called:<..&he writings that we have to come down to us that
survived the centuries via %Ehurch fathers( were usually men who were not of the ignorant uneducated and or impoverished class<<
&hat by it self means little, but when you put it into the conte4t of the ma/ority of doctrines that get passed on in this life are doctrines
of devils, error and 3eretics, )t should not ta$e a genius to reali2e that what survived and came down to us through the ages was not
the %pure faith( but rather the popular error of the time:: )t was what was left after all the errors were passed around and sifted
throughout the populace <<<.."id you really thin$ that wor$ of the %church fathers( was *od as opposed to a reflection of error
and sin in the world?:? <<..*od promised to preserved his word, not how scholarship would perceive that word in the subse=uent
centuries::. 0ou were told not to thin$ beyond the scriptures not about how the church fathers saw it..< 0ou show me Where the
scriptures say trinity or demand a trinity or the ;postles taught &rinity. 0ou cannot, because it only e4isted as someone e4planations
that came latter out of their minds not the scriptures or as taught by any of the ;postles or #esus...;ll of Ehrist statements can be
understood within the face value of the statement ) and my father are one your *od is one et al ............<&he %Ehurch fathers( are
there for those who refuse to hear the scriptures <
&here is no doubt that some will find these things very difficult to understand but reason is clear (and the same as it was in GaulAs
day) it is not because it is not simple but rather because you have turned light into dar$ness and put bitter for sweet, your obfuscation
and stubborn resistance to the truth as humility and piety for so long that you actually believe in your own hypocrisy and lies. When
people li$e "r #ames White say things such as %) love the trinity( they are in fact confessing with their own mouths they love not the
truth. &hose $inds of people put dar$ness for light and turn the truth of *od into a lie:<<. &a$e your cup of your fathers and drin$ up
fools, the Hord shall surely provide you with abundant sustenance.
2 &hess 2: 11. ;nd for this cause GOD SHALL SEND THEM STRONG DELUSION, THAT THEY
SHOULD BELIEVE A LIE: 12. THAT THEY ALL MIGHT BE DAMNED WHO
BELIEVED NOT THE TRUTH, but had pleasure in unrighteousness.
&rinitarians ma$e three fundamental gross errors:
1. &rinity demands a universe e4ternal to a *od rather then a *od e4ternal of a universe 9therwise, see charts there is no valid need
(internal or external to the text) to even begin to /ustify suggesting multiple persons in the first place (every difficulty can be easily
understood as one person 7since three persons is never mentioned8 without invoing or even suggesting multiple persons)..... ;s such
they create a doctrine in search of a need or purpose.........
2. &rinitarians are loo$ing at scriptures and *od8s own descriptions all completely bac$wards. *od is referring to his right hand that he
sent and put into flesh as his son. because that right arm comes into the physical world via a physical birth! *od is 19&.....19&....
referring to a separate person who is the son as 3is %right hand( as in %he is my right hand man(: .......
@ ,ince &rinitarians accept without criti=ue the need to even suggest multiple persons, they build a circular fallacy in their approach to
interpretations which .create. the need for their doctrine which ma$e it nearly impossible for them to see these fundamental
errors. .................................i.e. .they infect the host minds! with a created sic$ness multiple persons in te4t based on errors of
G1L2! so as to provide the cure doctrine of trinity!.....&he doctrine of trinity is in turn used to interpret the te4t so as to show that
there is in fact a sic$ness multiple persons! that needs to be .treated. curedI e4plained!................&his circular reasoning is why it is
so hard for them to see their error and hypocrisy.....
O)e! F(*$3<e!%3(*$:
22222$according to your chart we all exist inside God$ The good and the bad and all of creation that was cursed after
the fall by God$ 1e are all in God'in %hrist since they are the same one white light$
5does everyone who is in %hrist'in God recover spiritual blessings (4ph +-0)3
5(s + &ohn +-+ incorrect in suggesting that his is light and in Him is no darness' sin at a all3
5 How can a bad people and a cursed'bad world be inside a good God3
51here is Hell'Torment' eternal separation from God3
5 1as is created by God for the devil and his angels (Jatt ,;-=+)3
5(s Hell then also inside God3 How is that separation3
*reat =uestion: lets loo$: .......notwithstanding ;cts 1F:2C and the logical implications of a *od who is both is omniscient and
omnipresent...3owever, Jev 1A:1? he shall be tormented with fire and brimstone )1 &3> PJ>,>1E> 9' the holy angels, and in the
presence of the Hamb:..............>ven philosophically, everything that e4ist comes from a singularity ....that is to say that every
difference that can e4ist all originally came from a single homogeneous source or *od....thus all differences and distinctions are
simply matters of perspective and definition of that singularity....but as for how to be inside and yet separate one e4ample would be: ..a
bubble within a bubble is separate from that which holds the outer bubble, there is no contact between the outside holding the outside
bubble and the and the inside bubble......... ...so they are truly separate ....0ou also need to understand this because your idea of
separate may not how the bible describes the separation of hell et al but what ) am showing you is consistent with the
following:...19&>: Jev 2?:1? "ay L night are creations ......1A:11 ascended up to where for ever and ever? Jev 1C:KL2? they see
the smo$e of that burning forever ..........................,o it is not that the saints who will be with *od do not see and re/oice over the
smo$e that rises out of the la$e of fire and torment >rgo:.................. Jev 1A:1? he shall be tormented with fire and brimstone )1 &3>
PJ>,>1E> 9' the holy angels, and in the presence of the Hamb:... and yet they are still %separate( even though they are in the
presence of. )t is simply matters of perspective.
;lthough many would denounce .&he pope. they in fact have their own popes. &his is proven out to be the case by virtue of the fact
that most cannot defend or even understand their own doctrines and yet with mindless thought they can regurgitate the same
,ound5its of heresy their .popes. decree in their churches and church doctrines......&his is obviously due to years of brainwashing
with mindless pew sitters who go along with the flow of heresy they happen to be .floating. in.
LETDS SUMMARI5E AS FOLLOW:
PSALMS #:1. WHY DO THE HEATHEN RAGE, AND THE PEOPLE IMAGINE A
VAIN THING?.........
0ou will notice in the chart there is no separation or distance between *od and #esus because it is all the same one infinite pure white
lightIareaIessence of *od everywhere at the same time. 5ecause everything e4ist inside of *od first and then *od in/ects his presence
into 3is creations &hree persons is by definition plurality of persons or &hree persons not one person and thus three people who are
each *od is by definition three *ods not one *od +*od, not *od- )n fact if .*od is one. only refers to oneness in purpose then your
admitting that you are a polytheist having three different persons a being is a conciseness! who each are *od because you /ust
destroyed the only reason you had for claiming you are a monotheist. )n fact when &rinitarians will say they only worship one *od
they are in fact no different then a liar and a thief who insist he does not lie or steal. 0ou worship three different persons &rying to
appeal to three separate persons in a single being is nonsense since a being is a conciseness and a person is a individual conciseness
and no such entity e4ist anywhere else e4cept in the minds of the &rinitarians who created it for the sole purpose of claiming this is
what *od %really is(! who each are *od and only one in purpose not one in person. &hat is three different persons a being is a
conciseness! and three different *ods thus your are a polytheist not monotheist &hus, claiming %repeatedly( you are not a polytheist,
is in fact /ust the delusion of fools and hypocrites. <
What is /ust as troubling is the fact that many attempt to argue it is not three persons as the word person is normally defined but then
spend the rest of any discussion trying to convenience everyone why it must in fact really be three separate and different persons as
the world is normally used.......... ;ppealing to attributes of *od such as wisdom and love is no different then appealing to appendages
such as head and right arm e4cept one of those is how the scriptures describe *od and the other is not:?:
When you thin$ about what the &rinitarians are really saying is that *od is so great and wonderful, and yet *od is not smart enough or
capable enough so as to be able to describe himself in a way that mere men can understand...0es *od is great but *od is not that smart
to do that?:?.........Elaiming the nature of *od is so complicated and no one can really understand the nature of 3is person or the words
3e gave you describing himself is nothing but playing dumb L humble in spite of What *od clearly stated and wanted you to $now
about himself and that is not a path to heavenly bliss........
&he fact that *od said he is .one. and someone came along and contradicts that and states .*od is three in one. should have given
you a hint, har$ing bac$ to ,atan in &he garden...*od said you will die...,atan comes along and states no you will be more
wise......today .*od said 3e is one7 but ,atan8s children come along and say no three is more wise humble in the face of *od6s
grandeur!.........................'ools hypocrites and blind guides, *od said he was 9ne and by your traditions and vain imaginations to ta$e
the words of *od and ma$e them of no effect.:::.
&he issue is not about how *reat *od is or the fact that there are things we don8t fully understand.....&he issue is that *od is a *reat
*od who has described himself as .one. even using the very same allusions to his head in heaven! and 3is right arm and hand come
in the flesh the son! ....... ;fter all man is made in the image of *od so *od has used terminology and 3is creation created in his own
image .....&he issues is not about *od at all....&he issue is about Men8s lac$ of faith in what *od said about himself in the first place
and then ma$e their appeals to false humility and *od8s grandeur while denying the very *od they say they love....
&he concept of &rinity would and could only be a valid concept if there were no possible other way to understand the statement *od is
one at face value......)n the same way that a doctrine of multiple #esus and crucifi4ions would be valid if there were no way to
understand how all those different narratives could be the same person.......... ,ince there is a way to understand one #esus and there is
a way to ta$e the statement .*od is one. at face value there is no /ustification for the term or concept of &rinity.......
Paul who was an apostle stated the following about 3imself<......Hearn in us not to thin$ of men beyond what is written. 1 Eor A:B!
<<<<.&hat would include anyone or any group %church father( or Eouncil( that came after 3)m.......and means you cannot use
Ehurch fathers to determine interpretation but rather must use scripture to determine anyone else interpretation.....even the devil can
=uote scriptures and through some truth in to ma$e lies appealing<it matters not if they had anything of use to say or not that fact is
they were the very heretics Paul warned everyone about would come from the leaders in the church ;cts 2?:2CN@?!
<<<<<<<<<<<<<<<<<Most Ehristians were impoverished and or not well education such as<<< ;cts A:1@<
Peter and #ohn, and perceived that they were unlearned and ignorant men, << further <..1 Eor B:2B 'or ye see your calling,
brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:<..&he writings that we have to
come down to us that survived the centuries via %Ehurch fathers( were usually men who were not of the ignorant uneducated and or
impoverished class<<&hat by it self means little, but when you put it into the conte4t of the ma/ority of doctrines that get passed on
in this life are doctrines of devils, error and 3eretics, )t should not ta$e a genius to reali2e that what survived and came down to us
through the ages was not the %pure faith( but rather the popular error of the time:: )t was what was left after all the errors were passed
around and sifted throughout the populace <<<.."id you really thin$ that wor$ of the %church fathers( was *od as opposed to a
reflection of error and sin in the world?:? <<..*od promised to preserved his word, not how scholarship would perceive that word in
the subse=uent centuries::. 0ou were told not to thin$ beyond the scriptures not about how the church fathers saw it..<<&he %Ehurch
fathers( are there for those who refuse to hear the scriptures <<<. 2 &hess 2: 11. ;nd for this cause *od shall send them strong
delusion, that they should believe a lie: