The Trinity is supported by the Hebrew Tanakh

Thanks Emilrose, i proceed to rebuttals: Evidence exists of earlier writers mentioning the Trinity (1). Therefore it is erroneous to think that the Trinity originated in the Athanasian Creed. Although the Trinity is not explicitly mentioned, the concept exists. I agree that Elohim can be used for beings other than the God of Israel, however the general name Elohim is never used to denote plural of majesty within one individual. When context is examined, Elohim is always used to denote plurality in quantity and not quality. Parshah Shemot or Exodus 7:1 "Then the LORD said to Moses, "Pay close attention to this. I will make you seem like God [Elohim] to Pharaoh, and your brother, Aaron, will be your prophet." God made Aaron Moses own representative since he was slow of speech. Exodus 4:10 "But Moses replied to the LORD, "Please, Lord, I have never been eloquent--either in the past or recently or since You have been speaking to Your servant--because I am slow and hesitant in speech." Exodus 22:8-9 "8 If the thief is not found, then the master of the house shall be brought to the judges to see whether he has put his hand into his neighbor goods. 9 "For any kind of trespass, whether it concerns an ox, a donkey, a sheep, or clothing, or for any kind of lost thing which another claims to be his, the cause of both parties shall come before the judges [plural]; and whomever the judges condemn shall pay double to his neighbor." Tehillim or Psalm 45:6-8 "Your throne, O God [Elohim], is forever and ever; A scepter of righteousness is the scepter of Your kingdom. 7 You love righteousness and hate wickedness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions. 8 All Your garments are scented with myrrh and aloes and cassia, Out of the ivory palaces, by which they have made You glad." It is here that David addresses Elohim, but this verse doesn't disprove the Trinity. Yesha'yahu or Isaiah 51:2 "Look to Abraham your father, and to Sarah who gave birth to you in pain. When I called him, he was only one [Echad]; I blessed him and made him many. " It says Echad because Abraham was not the only one being described in this verse. Abraham took his wife (compound unity), but he was the one who received God's promise of many descendants. Yechezkel or Ezekiel 33:24 "24 "Son of man, they who live in these waste places in the land of Israel are saying,Abraham was only one [Echad], yet he possessed the land; so to us who are many the land has been given as a possession." It's a collective whole as God promised that Abraham and his descendants would posses the land. As for the book of Shmuel or Samuel, Echad is a cardinal number meaning that it belongs in a set (2). More arguments: The Holy Ghost is not just a force, but a person in the Tanakh. Nehemiah 9:20 "You sent Your good Spirit to instruct them. You did not withhold Your manna from their mouths, and You gave them water for their thirst." Rabbinical commentary on Psalm 2 says this: "This day have I begotten thee [Psalm 2:7]. R. Huna said: Suffering is divided into three portions: one, the Patriarchs and all the generations of men took; one, the generation that lived in the time of [Hadrian's] persecution took; and one, the generation of the lord Messiah will take. When the time comes, the Holy One, blessed be He, will say: "I must create the Messiah -- a new creation." As Scripture says, This day have I begotten thee -- that is, on the very day of redemption, God will create the Messiah. Ask of Me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession (Ps. 2:8). God, speaking to the Messiah, says: If thou dost ask for dominion over the nations, already they are thine inheritance; if for the ends of the earth, already they are thy possession. R. Johanan taught: To three men -- Solomon, Ahaz, and the lord Messiah -- the Holy One, blessed be He, said, "Ask of me." To Solomon, as is written In Gibeon the Lord appeared to Solomon in a dream by night; and God said: "Ask what I shall give thee" (1 Kings 3:5). To Ahaz, as is written "Ask thee a sign of the Lord thy God: ask it either in the depth, or in the height above" (Isa. 7:11)....To the lord Messiah, as is written Ask of Me, and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession." (3) How can one Israelite king have the nations for his inheritance? Where in the Torah did God promise the Kings of Israel that? During Yeshua's or Jesus' baptism, The Holy Spirit came down as a dove and quoted Psalm 2 in Matt. 3:17, identifying him as the divine Messiah. Matthew 22:41-46 "41 While the Pharisees were gathered together, Jesus asked them, 42 saying, "What do you think about the Christ? Whose Son is He?" They said to Him, "The Son of David." 43 He said to them, "How then does David in the Spirit call Him "Lord," saying: 44 "The Lord said to my Lord, "Sit at My right hand, Till I make Your enemies Your footstool""? 45 If David then calls Him "Lord," how is He his Son?" 46 And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore." Matthew 1 establishes Jesus as a descendant of King David, but he is greater than David since he is the son of God. Jewish rabbis interpreted Psalm 110 to be messianic. "The Lord said to my Lord, Sit you at My right hand. To the Messiah it will also be said, and in mercy the throne be established;"" (Midrash Tehillim on Ps. 110:1) That being said, it is only logical to infer that Jesus is the divine Messiah as these Scriptures are more than enough to validate his triunity with God himself. Back to you Emilrose. Sources: 1. http://en.wikipedia.org... 2. Gleason L. Archer, Encyclopedia of Bible Difficulties, Zondervan, 1982:p. 61 3. Williams G. Braude, translator, The Midrash on Psalms (New Haven: Yale University Press, 1987, " 1959; Yale Judaica Series), vol. 1, pp. 41-44