The Trinity Delusion An examination of the doctrine of the Trinity

The Fiction List
Trinitarian Myths


Trinitarian Myths


This is a new page and a running list. Many, many more examples will be added as time permits.

  • The Hebrew word echad means "compound unity.

    The Hebrew word echad means exactly the same thing as the English word "one." Just like the English word "one,", it can refer to one person or one group of persons. In every case, it simply means "one."
  • The Hebrew word EL at Isaiah 9:6 is equavalent to the Greek word theos and/or the English word "God."

    The Hebrew word EL means "mighty, strong, powerful," and was used in Scripture to refer to men, mountains and trees. When used of the one God it is usually accompanied by additional qualifying terms called "construct forms." See Joshua 22:22 and Psalm 51:1 in various translations.
  • The Greek word monogenes means "one of a kind" and does not mean "only begotten."

    The fact that the Greek speaking fourth century Niceans understood this word to mean "only begotten" tells the real story. This word is in fact where they got the idea that the son was begotten "before all ages" or "eternally begotten" and we know this from their own words and since every other mention of Jesus being begotten in Scripture refers either to his birth in Bethlehem or to his resurrection. This claim first appears in Trinitarian apologetics once they adopted the "only begotten God" version of John 1:18. It just doesn't work to have one unbegotten God and one begotten God does it? The solution then is to change the meaning of the word monogenes.
  • Colwell's Rule says that the Greek word theos in John 1:1c must be understood as definite.

    Most Trinitarian scholars have insisted that theos was to be understood in a qualitative but indefinite sense (i.e. the Word was divine). They have also insisted that if theos was definite then only the Word would be God and John would have been excluding the Father.

    A minority of Trinitarian theologians have appealed to Colwell's Rule and have insisted the rule says that theos must be understood as definite. However, Daniel Wallace has recently rained on their party and has shown that Colwell's Rule does not say such a Greek grammar construction means one must necessarily understand theos as definite but only that it could be understood as definite.
  • If you are equal to God then you are God. (John 5:18)

    Being equal to another identity does not mean you share that other identity's identity. In fact, it necessarily means, by definition, that you are not the other identity with whom you are equal.
  • If you are in the image of God then you are God. (Colossians 1:15, Hebrews 1:3)

    Being in the image of another identity does not mean you share that other identity's identity. In fact, it necessarily means, by definition, that you are not the other identity in whose image you are.
  • The Greek grammar at John 10:33 indicates that it must be translated as "your being a man make yourself God."

    If an ancient Koine Greek speaker wanted to say, "you being a man make yourself a god," the Greek text of John 10:33 is exactly how he would say it.
  • The two Greek words "ego eimi" is the Septuagint Greek version of the divine name which God gave to Moses at Exodus 3:15 and these words would only be used if somebody wanted to invoke the divine name.

    These two Greek words were common everday language just as the English words "I am" are common everday language. A blind man in John chapter 9 identifies himself as "I AM" (ego eimi). Nobody seems to think he was invoking a divine name. It was not unusual at all to use these words. However, it was unusual for Jesus to indicate he existed before Abraham which is the intention of these words.

    Furthermore, the divine name God gave to Moses in the Greek Septuagint at Exodus 3:15 is actually, "ego eimi ho on," which is roughly translated as "I am the Existent One." Even further, the Hebrew can be translated as "I will be that I will be" which is reflected in the Hebrew of Exodus 3:12, "I will be with you."
  • The Greek grammar of John 20:28 necessarily indicates Jesus is being identified as "God."

    The Greek grammar of John 20:28 is the way you would refer to two persons instead of one person. See the Sixth Granville Sharp Rule. Trinitarians conveniently make an exception to this rule for this verse.
  • It is incorrect and dishonest to translate the ending of Acts 20:28 as "the blood of His own [son]." The word "son" does not even appear in the Greek.

    The RSV, a major translation, does in fact translate it this way. Trinitarian scholars have recognized that this kind of language was common among Greek speakers of the day. In fact, there are several examples in the New Testament, especially in Luke's writings. These examples show that language like "his own or "their own." These words usually referred to ones beloved family or friends. In this case it would refer to God's beloved son. An analysis of other Greek texts of the day show it was a term of endearment used to refer to one's beloved. In this case, it would the identity of the beloved would be obvious.
  • The Greek grammar of Romans 9:5 necessarily indicates Jesus is being identified as "God."

    The fact that most Trinitarian translators do not offer a decisive translation and other Trinitarian scholars translate the verse in such a way that Jesus is not identified as God in this verse demonstrate this claim to be patently false. Scholars admit the grammar allows three possible translations.
  • The Granville Sharp rule indicates that Jesus is necessarily being identified as "God" at Titus 2:13.

    The literal reading of this verse says, "the appearing of the glory of the great God and Savior of us, Jesus Christ." Here Jesus is most naturally understood to be described as "the glory OF our great God and Savior." This also satisifies the Granville Sharp rule.
  • Hebrews 1:6 necessarily indicates that Jesus is God because angels would not worship anyone but God.

    The Greek word in question, proskyneo was regularly used in Scripture to refer to bowing down in subjection to ANY higher authority. This chapter is about how Jesus inherited a name better than the angels and became better than them when he was exalted to the right hand of God. We know how this word was understood by the ancient Jews and Christians by how the Jews used this word in the Greek Septuagint and the fact that Christians (including the Hebrews writer) used the Septuagint.
  • The Greek grammar of Hebrews 1:8 is necessarily translated as, "Your throne O God."

    Trinitarian scholars have admitted to three possible translations. The Greek word translated as "O" in the "Your throne O God" translation just happens to be the standard Greek word for the definite article, the word "the." Trinitarian scholars have recognized that it could be translated as "God is your throne" or similarly "Your throne is God" and it would also make perfect sense in context. Scholars have also recognized that the words, "the throne of you the God," can mean that Jesus has ascended to God's throne. This also makes perfect sense in context. The only translation which does not makes sense is the "Your throne O God" translation since we immediately read in the next verse, "God, YOUR God, has anointed you" which results in God having a God. In Trinitarian doctrine, only the man Jesus has a God, and the man Jesus is not God; only Jesus in his divine nature is God and Jesus according to his divine nature does not have a God.
  • At 1 John 5:20, the nearest antecedent for the word "This" is the person Jesus Christ.

    The nearest antecedent in Greek or English is not the nearest word previously mentioned but the most recent subject under discussion which happens to be "Him who is true" and this person happens to have a son named Jesus, namely, God the Father.
    Last Modified: February 18, 2011
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