The Trinity

The Plural Nature of Elohim

Gen 1:1 In the beginning God created the heavens and the earth.

The Hebrew word 'ĕlôhı̂ym (el-o-heem') is the plural form of el, meaning gods in the ordinary sense. However, when used with the article, it specifically denotes the supreme God. It can occasionally be applied to magistrates and sometimes functions as a superlative, referring to angels, the exceeding God, judges, or the mighty.

Plural Pronouns with Singular Verbs

Gen 1:26 Then God (plural noun) said (singular verb), "Let Us make (plural verb) man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth."

Gen 11:7 "Come, let Us go down and there confuse their language, so that they will not understand one another's speech."

Isa 6:8 Then I heard the voice of the Lord, saying, "Whom shall I send, and who will go for Us?" Then I said, "Here am I. Send me!"

The Shema and Composite Unity

Deu 6:4 "Hear, O Israel! The LORD is our God, the LORD is one!

The Hebrew word echad is a numeral form of achad, literally meaning "to unify or collect," thus signifying "united into one." This same word appears in Gen. 2:24: "and the two will become one flesh."

Hebrew possesses distinct words for absolute unity:

• Yâchı̂yd: only, only one, solitary, one (adjective) - used in Gen. 22:2, 12; Jer. 6:26; Psalms 68:6

The Divine Name: YHWH

LORD, yehôvâh, yeh-ho-vaw' Jehovah = "the existing One"

This is the proper name of the one true God, traditionally unpronounced except with the vowel pointings of 'ădônây (my Lord). It derives from the primitive root hâyâh, meaning to exist, to be or become, to come to pass.

Exo 3:14 God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.'"

Exo 3:15 God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD (HE IS), the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations.

• היה = I AM

• יהוה = HE IS = LORD = YHWH = Tetragrammaton

Jesus's Use of "I AM"

John 8:58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am."

John 8:59 Therefore they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple.

When compared with the Septuagint translations of Exo 3:14 and Isa 43:10-13, the translation is identical.

Multiple Persons in the Godhead

Gen 19:24 Then the LORD rained on Sodom and Gomorrah brimstone and fire from the LORD out of heaven, …

Zec 12:10 "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced;

Messianic Prophecies Indicating Deity

Isa 7:14 "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.

עמּנוּאל ‛immânû'êl Immanuel = "with us is God" ("God with us")

Isa 9:6 For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.

The phrase "Mighty God" appears in only four other locations in the Hebrew Bible, all referring to the one true God: Deut. 10:17; Neh 9:32; Isa. 10:21; Jer. 32:18.

Monotheistic Declarations

Isa 43:10 Before me no god was formed, nor will be on after me.

Isa. 45:5 I am the LORD, and there is no other, apart from me there is no God.

Old Testament Texts Applied to Jesus

Isa 45:23 "I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance.

Php 2:10,11 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Joel 2:32 "And it will come about that whoever calls on the name of the LORD Will be delivered

Rom 10:9-13 If you declare with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. … As Scripture says, "Anyone who believes in him will never be put to shame." ... "Everyone who calls on the name of the Lord will be saved."

Isa 44:6 "Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: 'I am the first and I am the last, And there is no God besides Me.

Rev 1:8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."

Rev 1:17 When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, "Do not be afraid; I am the first and the last,

Rev 1:18 and the living One; and I was dead, and behold, I am alive forevermore,

God's Exclusive Glory

Isa 42:8 "I am the LORD, that is My name; I will not give My glory to another, Nor My praise to graven images.

Isa 48:11 "For My own sake, for My own sake, I will act; For how can My name be profaned? And My glory I will not give to another.

John 17:5 "Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

The Origin of the Title "Lord"

The question arises whether this title emerged from a Palestinian or Hellenistic context. In the Palestinian community, "Lord" was most frequently associated with Yahweh and became a standard substitute for the divine name in public Scripture readings. In the LXX, it translates the Hebrew ʾădōnāy, a designation for Yahweh. Additionally, the use of marana tha ("our Lord, come" or "our Lord is coming") in 1 Corinthians 16:22 suggests an early Palestinian origin. Therefore, calling Jesus "Lord" affirms his oneness with God.

Others, notably Wilhelm Bousset and Rudolf Bultmann, attempted to demonstrate that the title arose from worship in Hellenistic Christian communities, borrowing from Greek backgrounds where "Lord" commonly referred to deity. They contended that this title, which makes Jesus equal with God, could not have originated in Palestinian monotheism, and that Jesus was first worshiped in these Hellenistic Christian communities. Though the debate is complex, the former explanation has become preferable. Recognition by even Jesus's enemies that he acted and spoke with the authority of the OT Lord cannot be dismissed.

Evangelical Dictionary of Theology, 3rd edition

The Use of "I"

"You have heard that it was said to the men of old ... but I say to you" (Mat 5:21). Jesus nullifies statements from the past that were regarded as having divine authority, placing his own "I" where the prophets placed Yahweh's.

In this, Jesus is not claiming, as the OT prophets and rabbis did, to be the legitimate interpreter of God's law. He is instead positioning himself above the Torah.

Jesus speaks as the God of Moses once did, thus setting himself and his words directly alongside God and the word of God.

Absence of Prophetic Formulae

Jesus never followed the OT prophets in prefacing his words with the messenger formula "thus says the Lord." Similarly, the word-event formula "the word of God came to me" is absent from his proclamation.

Compare Lu 3:2 "the word of God came to John"

The absence of messenger and word-event formulae in Jesus's case indicates that his proclamation cannot be understood simply in prophetic categories.

The Amen-Formulae

"Amen, I say to you"

The Amen-formula normally served to strengthen someone else's words and was used in OT times to adopt words of blessing or cursing. Jesus used it without exception to preface and strengthen his own words.

The Amen-formula expresses Jesus's divine certainty of himself and the divine self-authentication of his own words.

The Authority of Jesus's Words

His use of the Amen-formula and "I" demonstrates that Jesus intended his word to replace the Torah. Contemporary Judaism taught that the person who hears the words of the Torah and does good works is building on firm ground. Jesus declared, "he who hears these words of mine and does them will be like a wise man who built his house upon the rock."

None of the OT prophets claimed that 'his words' do not pass away or that his words would determine the fate of his hearers. Yet this is precisely what Jesus asserted.

The Parable of the Wicked Tenants

Jesus's parable of the wicked tenants of the vineyard (Mark 12:1–9) provides crucial insight.

In this parable, the vineyard symbolizes Israel (Isa. 5:1–7), the owner is God, the tenants are the Jewish religious leaders, and the servants are prophets sent by God. The tenants beat and reject the owner's servants. Finally, the owner decides he has one left to send: his only, beloved son. "They will respect my son," he says. But instead, the tenants kill the son because he is the heir to the vineyard.

Even skeptical scholars recognize the authenticity of this parable.

What does this parable reveal about Jesus's self-understanding? It tells us that He thought of Himself as God's only Son, distinct from all the prophets, God's final messenger, and even the heir of Israel itself!

Implicit Claims

• Jesus's preaching of the kingdom of God (Matt. 19:28)

• Jesus's authority

  • The content and style of Jesus's teaching (Matt. 5:31–32)

  • "Truly, I say to you" (Mark 8:12; 9:1; etc.)

  • Jesus's role as an exorcist (Luke 11:20)

  • Jesus's claim to forgive sins (Mark 2:1–12)

  • Jesus's miracles (Matt. 11:4–5)

  • Jesus's role as Judge (Luke 12:8–9)

John 5:18 - Equality with God

John 5:17, 18 But He answered them, "My Father is working until now, and I Myself am working." For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.

• equal: Ἴσος isos - equal, in quantity or quality

• His own Father: His privately owned, unique Father, a Father in a way in which no one else had Him for a Father

John 8:58 - The "I AM" Statement

John 8:58 Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am."

John 8:59 Therefore they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple.

When compared with the Septuagint translations of Exo 3:14 and Isa 43:10-13, the translation is identical.

John 10:30 - One with the Father

John 10:30 "I and the Father are one."

One (hen). Neuter, not masculine (heis). Not one person (cf. heis in Gal 3:28), but one essence or nature.

Literally "I and the Father one we are."

Philippians 2:6,7 - The Form of God

Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.

• Literally "who being and remaining to be in essence God, did not regard His equality with God as something to take advantage of"

• existed - "existing," present active participle

• Form - Morphē means outward appearance, nature, or character -- Mk. 16:12; Phil. 2:6, 7. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. -Robertson's Word Pictures

Colossians 2:9 - The Fullness of Deity

Col 2:9 For in Him all the fullness of Deity dwells in bodily form.

• Dwells: Present, Active Indicative. Continuous since the incarnation

• Bodily form: bodily, in a bodily frame, corporeally

The fullness of the Godhead was in Christ before the Incarnation (Joh_1:1, Joh_1:18; Php_2:6) and during the Incarnation (Joh_1:14, Joh_1:18; 1Jn_1:1-3). It was the Son of God who came in the likeness of men (Php_2:7). Paul asserts plainly the deity and the humanity of Jesus Christ in corporeal form. Vincent's Word Studies

Hebrews 1:3 - The Exact Representation

Heb 1:3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,

the exact representation: charaktēr

• the instrument used for engraving or carving

• the mark stamped upon that instrument or wrought out on it

• a mark or figure burned in (Lev_13:28) or stamped on, an impression

• the exact expression (the image) of any person or thing, marked likeness, precise reproduction in every respect, i.e facsimile

Just as the image and superscription on a coin exactly corresponds to the device on the die, so the Son of God bears the very stamp of His nature. F.F. Bruce

This shows two things: Christ is personally distinct from the father, and he is literally equal to Him in every way. This is why Jesus can say, "anyone who has seen me has seen the Father." Jn. 14:19 - Vine

John 1:1 - The Word Was God

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

Literally "In the beginning was the Word, and the Word was with God, and God was the Word"

John 1:3 - Creator of All Things

John 1:3 All things came into being through Him, and apart from Him nothing came into being that has come into being.

Isa 44:24 Thus says the LORD, your Redeemer, and the one who formed you from the womb, "I, the LORD, am the maker of all things, Stretching out the heavens by Myself And spreading out the earth all alone,

Col 1:16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him.

Reference: https://www.str.org/publications/deity-of-christ-case-closed#.WqrQrGr49EY

John 1:18 - The Only Begotten God

John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

The reading "the only begotten Son" (KJV) is from the Textus Receptus. However, the best old Greek manuscripts (Aleph B C L) read monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to obviate the blunt statement of the deity of Christ and to make it like John 3:16. Robertson's Word Pictures

Whereas verse 1 asserts the deity of the Logos and affirms his pretemporal relation to God, verse 18 posits the deity of the Son and his intimate acquaintance with the Father as the basis of God's self-disclosure, a basis that ensures the reliability, indeed the perfection, of the divine revelation. Murray Harris p 103

John 20:28 - Thomas's Confession

John 20:28 Thomas answered and said to Him, "My Lord and my God!"

My Lord and my God (Ho kurios mou kai ho theos mou). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koiné. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing. Robertson's Word Pictures

...as we shall see, within the Fourth Gospel as a whole, John 1:1c is the first of three strategically positioned statements (viz., 1:1, 18; 20:28) that unequivocally affirm the essential divinity of Jesus Christ. Murray Harris p 71

Acts 20:28 - The Church of God

Act 20:28 "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

It remains unlikely, although not impossible, that in Acts 20:28 ho theos denotes Jesus. Murray Harris p 141

Romans 9:5 - God Over All

Rom 9:5 Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen.

Literally "and of whom is the Christ according to the flesh, He being God over all"

A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka [flesh] (or colon) and start a new sentence for the doxology is very abrupt and awkward. Robertson's Word Pictures

It is therefore highly probable that the term God is applied to Christ in Romans 9:5. Even on this understanding, some uncertainty remains concerning the most appropriate punctuation and translation of the verse. Murray Harris p 172

Titus 2:13 - Our Great God and Savior

Tit 2:13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus,

Literally "the glory of the Great God and Savior of us, Jesus Christ"

When two (or more) nouns in the same case are linked by "the", the repetition of the article with the second noun shows unambiguously that the nouns are separate items, while its non repetition indicates that the nouns are being considered corporately, not separately, or that they have a single referent. Murray Harris p180

In the light of the foregoing evidence, it seems highly probable that In Titus 2:13 Jesus Christ is called "our great God and Savior," a verdict shared, with varying degrees of assurance, by almost all grammarians and lexicographers, many commentators, and many writers on NT theology or Christology, although there are some dissenting voices. Murray Harris p 185

Hebrews 1:8 - Your Throne, O God

Heb 1:8 But of the Son He says, "YOUR THRONE, O GOD, IS FOREVER AND EVER, AND THE RIGHTEOUS SCEPTER IS THE SCEPTER OF HIS KINGDOM.

Heb 1:9 "YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS."

This quotation is from Ps 45:7. It is not certain whether ho theos is here the vocative or ho theos is nominative (subject or predicate) with estin (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense. Robertson's Word Pictures

The application of ho theos that was figurative and hyperbolic when applied to a mortal king was applied to the immortal Son in a literal and true sense. Jesus is not merely superior to the angels. Equally with the Father he shares in the divine nature while remaining distinct from him. The author places Jesus far above any angel with respect to nature and function, and on a par with God with regard to nature but subordinate to God with regard to function. There is an "essential" unity but a functional subordination. ..., it cannot be deemed impossible for … it to be translated "O God," but this interpretation seems improbable.

2 Peter 1:1 - Our God and Savior

2Pe 1:1 Simon Peter, a bond-servant and apostle of Jesus Christ, To those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ:

Literally "the God and Savior, Jesus Christ"

See previous discussion about only one definite article.

The conclusion seems inescapable that in 2 Peter 1:1 the title God and Saviour is applied to Jesus Christ, a view endorsed by the great majority of twentieth-century commentators with varying degrees of assurance, and by most grammarians and authors of general works on Christology or 2 Peter. Murray Harris p 238

1 John 5:20 - The True God

1Jn 5:20 And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.

Grammatically "This" may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life John 5:26 and he gives it to us through Christ. Robertson's Word Pictures

Although it is certainly possible that "God" refers back to Jesus Christ, several converging lines of evidence point to "the true one," God the Father, as the probable antecedent. Murray Harris 253

John 17:3 - The Only True God

John 17:3 "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.

"What is said here of the only true God seems said in opposition to the gods whom the heathens worshipped; not in opposition to Jesus Christ himself, who is called the true God by John, in 1Jo 5:20."

Applying the same logic to other verses:

• Jude 4 ..who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

  • Does this mean that the Father is not our Master and Lord?

• John 1:9 There was the true Light which, coming into the world, enlightens every man.

  • Does this mean that the Father is not the true light?

• Mar 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone.

  • Does this verse mean that Jesus is not good? Jesus said only God was good.

• Isa 43:11 "I, even I, am the LORD, And there is no savior besides Me.

  • Jesus could not be the Savior since the Bible tells us that YHWH is the only Savior?

• Isa 44:24 "I, the LORD, am the maker of all things, Stretching out the heavens by Myself And spreading out the earth all alone"

  • Since God alone created all things, how could Jesus have done it?

Mark 10:18 - Why Call Me Good?

Mar 10:18 And Jesus said to him, "Why do you call Me good? No one is good except God alone.

The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean "good" (agathos) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus. Robertson's Word Pictures

Colossians 1:15-17 - "First-born"

The passage uses prototokos (first-born or first-bearer), rather than protoktistos (first-created).

Revelation 3:14 - The Beginning of Creation

Rev 3:14 "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:

Thayer Definition:

1. beginning, origin

2. the person or thing that commences, the first person or thing in a series, the leader

3. that by which anything begins to be, the origin, the active cause

4. the extremity of a thing a. of the corners of a sail

5. the first place, principality, rule, magistracy a. of angels and demons

John 14:28 - The Father is Greater

John 14:28 "You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I.

meizon the comparative degree of megas has to do with quantity not quality. Means greater, larger, elder, stronger. True in light of Philippians 2.

Did not use the word huperbolē (1 Cor 13:31):

1. a throwing beyond

2. metaphorically a. superiority, excellence, pre-eminence b. beyond measure, exceedingly, preeminently

Mark 13:32, 1 Corinthians 11:3, and the Incarnation

Mar 13:32 "But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.

1Co 11:3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.

Joh 14:28, Mk 13:32, 1Cor 11:3 and others (Jesus thirst, got weary etc) must be interpreted in light of the incarnation.

Men and women by nature are equal but just as there may be a functional hierarchy between a man and woman so there exists a functional hierarchy between the Father and the Son.

Philippians 2:5-7 - The Kenosis

Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Philippians 2:5-7

• Emptied: to divest one's self of one's prerogatives, abase one's self, to deprive a thing of its proper functions, Rom. 4:14; 1Cor. 1:17; to show to be without foundation, falsify, 1Cor. 9:15; 2Cor. 9:3*

• Christ did not divest Himself of his deity but took on the limitations of humanity.

• Think of Usain Bolt running in a three legged race.

• Jer 14:2 "Judah mourns And her gates languish; They sit on the ground in mourning, And the cry of Jerusalem has ascended. LXX

The Arian Argument

The summary argument of Arius: "The Father is a Father; the Son is a Son; therefore the Father must have existed before the Son; therefore once the Son was not; therefore he was made, like all creatures, of a substance that had not previously existed."

"We cannot assent to these expressions, 'always Father, always Son;' 'at the same time Father and Son;' that 'the Son always co-exists with the Father;' that 'the Father has no pre-existence before the Son, no, not so much as in thought or a moment.' But this we think and teach, that the Son is not unbegotten, nor a part of the unbegotten by any means. Nor is he made out of any pre-existent thing; but, by the will and pleasure of the Father, he existed before time and ages, the only begotten God, unchangeable; and that before He was begotten, or made, or designed, or founded, he was not. But we are persecuted because we say that the Son has a beginning, and that God has no beginning. For this we are persecuted; and because we say the Son is out of nothing. Which we therefore say, because he is not a part of God, or made out of any pre-existent thing" Arius ~320AD

Scriptural Considerations

Luk 1:35 The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.

2Sa 7:14 "I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men,

2Sa 7:15 but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you.

The Doctrine Defined

Eternal Generation. Deriving from Origen, this phrase denotes the intratrinitarian relationship between the Father and the Son as taught by the Bible. "Generation" establishes that there is divine sonship prior to the incarnation (cf. John 1:18; 1 John 4:9), there is thus distinction of persons within the one Godhead (John 5:26), and between these persons there is order (cf. John 5:19; 8:28). "Eternal" reinforces the fact that the generation is not merely economic (for human salvation as in the incarnation; cf. Luke 1:35) but essential; as such, it cannot be construed in categories of natural or human generation. Thus it does not imply a time when the Son was not, as Arianism argued. Nor is there expected a final absorption of the Son. Nor does the Son's distinct personhood mean that he is separate in essence. Nor does his subordination imply inferiority. In virtue and not in spite of the eternal generation, the Father and the Son are one (John 10:30).

Objections have been lodged against the phrase as rhetorical, meaningless, and ultimately self-contradictory. Yet it corresponds to what God has shown us of his own eternal being, and, if it carries an element of mystery (only to be expected), it rightly finds creedal expression in "begotten of his Father before all worlds" (Nicene) and "begotten before the worlds" (Athanasian).

Psalm 2:7 and Its Interpretation

Psa 2:7 "I will surely tell of the decree of the LORD: He said to Me, 'You are My Son, Today I have begotten You.

Act 13:33 that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.'

Rom 1:3,4 concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,

Heb 1:4 having become as much better than the angels, as He has inherited a more excellent name than they.

Heb 1:5 For to which of the angels did He ever say, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"? And again, "I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME"?

Heb 1:6 And when He again brings the firstborn into the world, He says, "AND LET ALL THE ANGELS OF GOD WORSHIP HIM."

Heb 1:7 And of the angels He says, "WHO MAKES HIS ANGELS WINDS, AND HIS MINISTERS A FLAME OF FIRE."

Heb 1:8 But of the Son He says, "YOUR THRONE, O GOD, IS FOREVER AND EVER, AND THE RIGHTEOUS SCEPTER IS THE SCEPTER OF HIS KINGDOM.