Trinity

The term 'Trinity' has been used to describe God's truine nature. 'Person' has been used to describe each part of that triune nature. Neither of these terms are used in the Bible to describe God, but are conveniences to describe the conclusion of lengthy and heated debates about the nature of God.

When they are used out of context to those debates, they are largely misunderstood. Without rehashing the debates, some observations from a proper reading of scripture can be made. In doing so, we must be careful not to use Greek logic and philosophy, but to read it as a Hebrew text.

Ge 1:1 ¶ In the beginning God created the heaven and the earth.

.בראשית ברא אלהים את השמים ואת הארץ Ge 1:1

Self-existent

We first notice that God אלהים is self-existant. The את 'ath' is the first and last letter of the alphabet. It is not translated here, but could be represented as 'everything in and of' so that God created everything in and of the heavens and everything in and of the earth'. We derive that God is not of the heavens nor of the earth, since he did not create himself.

Only one God

God does not mention any other gods that were or that participated in creating. The Greek cannot reason from silence, but the Hebrew, can be confident that the silences of God are just as meaningful as his thunderings.

The alef א(the first letter of the alphabet) is not the first letter of Genesis. It is a silent letter, and here (Ge 1:1) it is also invisible. It is a metaphor for 'God spoke and created the heavens and the earth'. It is invisible and silent because God created when there was no one else to see or hear him do it. There is only one God.

We do not learn this from a single silent alef, nor even when in combination with the silence of not mentioning other gods. But we get confirmation of it from his clear teaching as well. (Isa 43:10, Isa 44:8)

In the begining בראשית

The first two letters בר bar are 'son'. One may be tempted to say that the son occurs after the silent alef, and therefore the son was created. This is an error that God foresaw, and so the first thing he tells us about the son is that it was the Son who created ברא. This makes the Son the creator of the heavens and the earth.

The Greek is in mental anguish because we first saw that God created, and now we say that the Son created. It is simple. The Son is God.

The Father

Greek: But how can we have a Son when we don't have a Father?

You can't see the Father (Joh 6:46) because no man can see the father, but he is there.

Let's first look at the letter bet ב. It is drawn with a rosh ר which is the personal revelation of God (we could call it Torah) that intersects the lower horizontal, meaning it came to man. The Word which came to man is Christ Jesus, the Son (John 1).

Now remember the silent and invisible alef א in (א-בראשית). Combine that with the Son ב bet and we have father אב. You can't see the father because of the invisible alef, but you can see the Son. "he that hath seen me hath seen the Father" (Joh 14:9).

The Son is the visible manifestation of the Father. The Father and the Son are one. (Joh 10:30)

We now know that God, the Father, and the Son are all self-existent and they are one. I don't understand it, but there it is.

Three

...And the Spirit of God moved upon the face of the waters. (Ge 1:2)

ורוח אלהים מרחפת עלפני המים...

Once again we see that the Spirit of God is self-existent because he just appears out of nowhere hovering over the waters. The alef א represented the creation of the heavens and the earth when God spoke (the diagonal vav is the speaking, and the two yuds represent two creations, one of heavens and one of earth).

Speaking is done by using the breath which is the same word as Spirit. When God spoke, his breath/Spirit participated in creating.

Now we have God, who is expressed as Father, Son, and Spirit.

Greek: Yeah, but the water just appears so it must be self-existent as well.

Very good observation! The waters מים are made up of the Father מ, the Son ם, and everything they planned to do together י. The mem מ represents the Father who chose a bride for the Son, and the final mem ם represents the Son who completed the work by obtaining the bride through his death. They are both mem's, once again, because the Father and Son are one.

The Spirit, represented by the shin ש (which is a symbol for fire, the burnt offering of total devotion) , is the one who gives life. It was the Spirit breathed into Adam that made him a living being. This Spirit hovered over the waters. Watch closely...

Shamim Heaven שמים. See the Spirit ש 'sh' on the right hovering over מים meem, the waters. Spirit+the waters = heaven.

Looking closer, [מי]] mee (water) is the Father and his intent to create. [ים]] eem (water) is the intent to create followed by the Son (he was obedient to the Father's will). There are two waters. Since the water represents the Word/will of God, two waters tell us that he revealed his word and will in two ways; as the Holy Father, and the Loving Son. His Spirit hovers, vibrates, enlivens the word/waters to bring forth the life of heaven שמים shamim.

They are all God, and they are one. They are all self-existent and they all participated in creation. And we don't have to go past Ge 1:2 before God told us of his triune nature.

Greek: Wait! Wait! If the waters are heaven and they are self-existent, then how could the heaven be created?

Another great observation! The word שמים is a dual form meaning two-heavens. There are three heavens (2Co 12:2 ). Two heavens were created, and the third one is God himself. The third heaven, which is self-existent also has two natures. Christ is the third heaven with two natures. He himself is heaven. When we are 'in Christ' we are in the third heaven.

1Co 8:6 But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him.

In the heavenly manifestation, we are in Christ. In the earthly manifestation, Christ is in us.