Trinity and Doctrine - 4

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Trinity and Doctrine - 4 **Hypothesis:** The difference between faith as doctrinal confession versus faith as participation in the relational love of the Trinity. Let us examine this carefully according to Scripture. **1. Does the Bible Command Us to "Understand and Confess the Trinity"?** Literally: No. The word "Trinity" is not in the Bible. What exists is the experience of God acting as Father, Son, and Holy Spirit — one God in three equal, eternal, and mutually loving persons. Jesus never said: "Confess that I am the Second Person of the Trinity." Rather, He said: *"Believe in God; believe also in Me."* (John 14:1) *"I am in the Father and the Father is in Me."* (John 14:11) Believing in Jesus = believing in the Father. This is not a metaphysical formula, but a relationship. **2. The Trinity in the Bible: Not Speculation, But Flowing Love** **Hypothesis:** "The Trinity speaks about how Transcendent Love becomes a reality that f...
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The Reconstructed Paleo/Proto Hebrew Script

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Question :

How does your reconstructed paleo/proto Hebrew script form with a Masoretic text base add anything that isn't already there in the LXX?

You're using a reconstructed script on a reconstructed base to reintroduce Christocentricism into Rabbinic teachings. 

What benefit is there involving post Christian Jews when your interpretive dance aligns more with the LXX anyways.


Answer : 

The method, even if we don't want to involve them, in my opinion the method is still useful.

Explanation:

The reconstruction of paleo/proto-Hebrew script alongside Masoretic textual analysis aims to uncover linguistic and theological layers that may have been obscured or reinterpreted over time. While the Septuagint (LXX) is a valuable witness to early biblical interpretation, it reflects the Hellenistic Jewish context of its translators. By examining earlier script forms and vocalization traditions, we can identify potential semantic nuances or Christocentric typologies that align with both ancient Israelite thought and later Christian exegesis—without conflating the two.  

The goal isn’t to impose Christocentricity onto Rabbinic teachings but to explore how certain textual traditions might independently resonate with messianic expectations shared across Second Temple Judaism. Post-Christian Jewish perspectives are valuable precisely because they highlight divergences, forcing us to refine our methodology rather than assume alignment. Even if conclusions sometimes parallel the LXX, the process emphasizes *how* these connections emerge from the Hebrew textual tradition itself, not just its Greek adaptation.  


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July 19, 2025

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